Resurrection To have part in a thing is to become partaker of that thing as appeares from the contrary Thou hast neither part nor lot in this matter saith Peter to Simon the hypocrite And Christ to Peter refusing to be washed by him If I wash thee not thou bast no part with me for thou shalt not have no communion with me Therefore to have part in the first Resurrection is to be partaker of the first Resurrection that is through faith and repentance to rise from the death of sinne unto newnesse of Life with Christ For we clearly shewed erewhile that this first Resurrection is not of the body but of the soule By which we see the great benefit and excellency of the first Resurrection because in it consisteth true blessednesse and holinesse The necessity also because no man shall bee blessed and holy without the same But is it the cause of blessednesse yea verily not indeed the meritorious for that Christ onely is for he hath merited blessednesse for us but causa sine qua non a cause without which it is not for without holinesse which the first Resurrection bringeth Heb. 12.14 no man shall see God yea it is also the formall cause inchoated or begun For the first Resurrection is inchoated holinesse and part of the future blessednesse which shall be perfected in heaven Hence first it followeth that all having part in the first Resurrection that is being truly born again in this life shal be blessed and holy with Christ in the other Life and on the contrary that none which rise not againe with Christ unto newnesse and holinesse of life on Earth shall be blessed and holy with Christ in Heaven Lib. 20. de C. D. ca. 6. For none can belong unto this first Resurrection but such as shal be blessed for ever saith Austin They therefore which have no part in the first Resurrection shall not bee partakers of blessednesse for wee shall bee clothed upon with our house if so bee that beeing clothed we shall not bee found naked 2. Corinth 5.3 Secondly it followeth as before we proved that the First Resurrection is not corporall but spirituall for if it were corporall then by this Exclamation all that shall be raised at the last day should be excluded from blessednesse because none of them should have part in the first Corporall Resurrection But this is absurd because in the last day some shall rise unto blessednesse others unto eternall death The reason of the consequence is because all and they onely that have part in the First Resurrection shall be blessed All indeed thou wilt say but not they onely Yea because all therefore onely for in an enunciation of the property touching the subject or of the effect touching the cause without which it is not or else an Antistrophe such as this is not only a simple conversion and contraposition will hold but a contrary sense also which begets exclusives Blessed are they that have part in the first Resurrection therefore they that have no part in the first Resurrection are not blessed which is of like force with the exclusive Onely they that have part in the first Resurrection are blessed Ps 119.1 Psal 32 1. Rom. 4.7 Rev. 12.14 Rev. 19.9 like as it followeth Blessed are the pure therefore the impure are not blessed Blessed are they whose sinnes are forgiven They therefore are not blessed whose sins are not forgiven Blessed are they that keep his Commandements They therefore that do not keep them are not blessed Blessed are they that are called to the marriage Supper of the Lambe therefore they who are not called are not happy and a thousand such like places are found in Scripture But perhaps thou wilt say it will not hold because as in Chap. 1.3 a speciall blessednesse is promised to the keepers of the words of this Booke so here also some speciall and eminent felicity of the Martyrs is commended by which notwithstanding other beleevers are no way deprived of their blessednesse THIS is nothing for they that keep not the words of this Booke shall be deprived both of speciall and common blessednesse Therefore they onely who keepe the words and Commandements of this Booke are blessed and so are they alone who have part in the First Resurrection Lastly either they onely that have part in the first Resurrection shall be blessed or not they onely If they onely it confirmes what we sayd If not onely then Blessednesse shall not be a speciall priviledge of the Martyrs agreeable to the justice of God viz. that they who have suffered more then others for the Confession of Christ should bee longer in joy and glory as before they said For either there shall be some other Martâ—â—rs on earth in these thousand yeers who shall suffer as much or more also for the Gospell at the hands of Antichrist regaining as they say his strength or of other enemies then the former suffered by Romane Tyrants for the witnesse of Jesus or else there shall be none If some then either these shal enjoy shorter happinesse and glory in Heaven which stands not according to their opinion with Gods justice Or else it was not agreeable to his Iustice that those other should enjoy longer happinesse and glory If there shal be no Martyrs but that the Church Militant during the THOVSAND YEERS shall be free from all hostile invasion of the ungodly living in peace and security as they promise then it followes 1. Cor 2.18 that the Gospell shall cease to be the word of the Crosse and the true Oracles of Christ and his Apostles touching the difficulties of the last times Luk. 18.8 Mat. 10.34 Act. 14.22 2. Tim. 3.1 c. shall cease Thirdly we learne the certainty of the Salvation of all that are borne againe for if all and they onely that have part in the First Resurrection are blessed and that none can belong unto the First Resurrection but such as shall be blessed for ever then certainely all and they onely that are borne againe shall infallibly obtain eternall blessednesse Ribera objects that very many rise againe from sinne and yet die againe In cap. 20. N. 49.50 by their relapse into sinne and so depart out of this life in their sinne Answ This is true of dogs and swine returning to their vomit and wallowing in filthinesse that is of hypocrites who in appearance indeed rise againe from sinne and seem to others to be truly purged from the defilements of the world but yet are not truly purged before God which for the most part the event sheweth but of such as are truly regenerate and rise againe from sinne it is said 1. Ioh. 3.9 Ps 37.24 Whosoever is borne of God commits not sinne for his seed remaineth in him and he cannot sin because he is borne of God And Though the righteous fall he shall not be utterly cast downe for the Lord upholdeth him with his hand On such the second
preserve them safe unto himself and hath done so these thousand years Parallel of Act fourth Chap. 6. v. 14.15.16.17 The Antichristian adversaries trembling for fear of Gods judgements shall cry with a horrible howling Mountaines fall on us who can stand because of the wrath of God the Lamb Chap. 7. v. 9. unto the end The martyrs all the blessed sealed ones formerly afflicted in the world now enjoy eternall felicity and stand before God the Lamb singing with joyfull harmonie salvation to our God for God will protect them and the Lamb will feed them By which double antithesis or contrarie position the coherence doth appeare as also hereby we understand both the consolation of the Church militant under Antichrist as of the Church triumphant in the heavens After this I saw The transitory particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shewes that this is a different Act from the former therefore these words After this doe denote not onely the order of the vision but also the future time in which it was done Before indeed he saw a great companie which were sealed but afterward he sees this innumerable multitude Moreover the former were sealed viz. during the persecutions of Antichrist on earth but these latter sung a hymne to wit after the enemies were cast into utter darkenesse and the Church taken up into glory Furthermore five things are recorded concerning this multitude 1. Who how great where what manner of multitude it was v. 2.2 What they did they prayse God and the Lamb. v. 10.11.12 3. Who they were The martyrs faithfull before sealed v. 13.14 4. What their happinesse was ver 15.16 5. The cause of this their great felicitie v. 17. A great multitude which no man c. This multitude is a figure of the new triumphant Church so that it consisted both of the soules which Iohn erewhile saw under the altar namely who in this world had fought the good fight of faith from the time of the Apostles for the space of 600 yeeres as also the hundred fourty and four thousand sealed ones preserved by Christ during the troubles and commotions of THAT MAN OF SIN from the sixhundreth yeere unto the end of the world This multitude is great innumerable as consisting of all the forenamed persons viz. both of the martyrs under the altar and of the hundred fourty and foure thousand sealed ones with all other of the faithfull from the Apostles time unto the last day 2 Tim. 2.19 The which number although it be small in comparison of them that perish and certaine and defined in respect of God who knowes who are his yet in it self it is great cannot bee reckoned by any creature Howsoever therefore the greater part shall follow the devill and cleave to Antichrist yet the Lord will have a great multitude and by such he will bee praysed for ever Of all nations Thus also the Church in Chap. 5.9 singeth unto the Lord Thou hast redeemed us to God by thy blood out of every kindred tongue people and nation Hence we see that the sealed of the twelve tribes of Israel belong to this multitude otherwise they could not bee of every tribe nation So that here is represented the whole triumphant Church of the new Testament Stood before the Throne This shewes that they were in heaven and not on earth for this standing denotes their coelestiall happinesse which consisteth in the perpetuall vision of God the Lambe The queen of Sheba counted Solomons servants happie in that they alwayes stood before Solomon and heard his wisdome but how much greater is the happines of the Saintes in heaven who continually behold the majesty and glory of God and Christ Now this standing of the Saintes is opposed to the dreadfull cry of reprobates who can stand Clothed with white robes Their heavenlie purity brightnesse and glorie is here set forth For the just shall shine as the stars of heaven Hence againe it appeareth that the soules of the Martyrs to whom white robes were given Chap. 6.11 and to whom it was said that they should rest for a little season are joyned to this multitude beeing commanded to come forth from under the altar and placed before the Throne Moreover palms were given into their hands in signe of victorie For as Gregorie observeth these palms which the multitude held in their hands are nothing els but the reward of victorie following the workes of Martyrs Yet God forbid we should with Ribera attribute this reward to any meritorious worke seeing a far other meritious cause thereof is noted unto us ver 14. 17. 10. And cryed with a loude voyce Now followes what this multitude did they together with the Angels Elders Beasts that is with the whole assembly of the heavenly inhabitants sing joyfullie to God the Lambe This joy of the Saintes as I even now said is opposed to the howling of the ungodly under their plagues Mountaines fall on us Here therfore is signified the most certaine change of things as now they are joyfull indeed and desirable unto the godlie now under affliction but dolefull and cursed to the wicked now lifting up their hornes For it is a righteous thing with God saith Paul to recompence tribulation to them that trouble you 2 Thes 1.6 and to you who are troubled rest with us c. According as Abraham said to the glutton crying in hell Luk. 16.25 Son remember that thou in thy life time receivedst good things likewise Lazarus evill things but now he is comforted thou art tormented Salvation to our God This acclamation is not a wishing salvation as is the manner of subjects desiring prosperity to their prince to cry Let the king live but a shouting for joy a blessing of God and the Lambe for mans salvation or blessed immortality and happinesse It is I say no wish but an action of thanksgiving attributing to God that which is dew unto him namely the prayse and glorie of their salvation and the sence is we ascribe not our salvation received to our owne power but to the grace of God merits of the Lambe Therefore Beza to expresse this sence hath rendred the words thus salvation from our God and from the Lambe to wit is given unto us And thus Austin in his 11 sermon concerning the Saintes They sing with a loud voyce salvation to God who acknowledge with much thanksgiving that they have overcome in battle all fierie trials not by their owne power but by his assistance c. The joy therefore blessednesse of the Saintes in heaven shal be an eternal celebration of God of Christ 11. And all the Angels The rest also of the coelestial companie as the Angels Elders and beasts spoken of Chap. 4. doe joyne in singing with the blessed soules of the Martyrs sealed ones And fell before the throne on their faces A gesture of suppliants who humble themselves before the most
to the Saints through the presence of the Lord. But more shal be said of this opinion in ver 5.6 These things therefore shall suffice touching the Termes of the thousand yeers It followeth III. What was the condition of the godly first on earth afterward in heaven in these thousand yeers The Explication of this Question is contained in Verses 4.5.6 which now we come to Treat of 4. And I saw Thrones Beza Then I saw but it is better copulatively And I saw for also I saw least these things should be thought to be done after Satans binding a thousand yeers For Iohn saw both Satan bound in the bottomlesse pit and thrones set in Heaven all at one time Augustin doth very well joyne these things to the former and observeth the scope although he vary in the explication of the Thrones When saith he he had said that the devill was to be bound a thousand yeers and afterward to be loosed a little season by and by by recapitulating what in these thousand yeers the Church did or was done in her And I saw saith hee Seats and them that sate upon them and judgement was given unto them we may not thinke this to be spoken of the last Judgement Thus far he saith well but he addeth But Seats or Thrones of the Officers by whom the Church is now governed In this he strayeth from the Scope for Iohn intended to speake not of the Hierarchy of the Church but of the lot of the godly what that was in the meane while both corporally on Earth and spiritually in Heaven And indeed as for the corporall condition of such as among the Gentiles had received the Faith he saw the same troublesome and bloody for he saith they were beheaded for the witnesse of Jesus that is both by Heathenish Tyrants and Hereticks in the first six hundred yeers of the thousand Secondly they were slain by the Beast because they would not worship him and his Image nor receive his Character This was the lot of the Godly upon Earth representing the first Act of this Vision But their spirituall condition he saw to be joyfull and royall because these slaine or beheaded however in the eyes of the ungodly thought to be miserable and that they perished yet sate on thrones lived and reigned with Christ those thousand yeers This was the lot of the Martyrs in Heaven exhibiting the second Act of this Vision If this sense and meaning of the fourth verse be well observed there will be little obscurity in the place otherwise most obscure For hence it appeareth as I said in the Preface that in this Verse is briefly contained the first Act of this Vision touching the calamities of the Church under the Romane Tyrants Hereticks and Antichrist beginning to rage as also the second Act touching the consolations of the Godly who in those thousand yeers shed their blood for the witnesse of the truth Iohn therefore expounded what he saw 1. Thrones 2. them that sate thereon 3. their state and condition I saw thrones Thrones or Seats are placed either for rest for judgement or the Kingdome Before in Chap. 4.4 he saw foure and twenty Thrones and so many Elders sitting on them that is resting from their labours as also adorned with judiciary and royall Dignity These thrones may bee understood as placed for all the said ends but properly for the Kingdome as is shewed in the end of the Verse And they sate upon them Kathizein is properly transitive to place or cause to sit Thuryd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 placing his Army Often also neutrally to sit Because an action may passe into the Actor himselfe or a man may place himselfe which is to sit This transition is expressed in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he placed himself in Hithpael that is sate down So the transitive signification remaineth whether it be rendred they sate or placed themselves upon them Iohn therefore saw thrones not empty but having Sitters on them But who were they by and by he names them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The soules of the slaine with the sword but first he shewes what honour was done unto them And judgement was given unto them This Judgement some understand actively of power given to judge the Adversaries Others passively of the judgement spoken unto them against the Adversaries But nothing of such a judgement doth appeare in the Text And Augustine in the fore-alleadged place hath rightly observed that here is not yet treated of the last Iudgement which shall at length bee described in the end of the Chapter I therefore take this Iudgement to bee the royall Dignity given unto them as in Psal 72.1 O God give thy Iudgements to the King because by and by it is referred to the Kingdome And they reigned with CHRIST And the soules Now he nameth those that he saw sitting on the Thrones the soules of them that were beheaded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And is referred to the Verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I saw and declaratively to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sate as if he should say I saw soules sitting on the thrones as Brightman and Tossanus have well observed Now he makes two rankes of such as sate Martyrs and Confessours The Periphrasis of the Martyrs is the soules of them that were beheaded that is put to death any kind of way These again he destinguisheth by the times from the distinct cause of their Martyrdom for some were slaine for the witnesse of JESVS others for the Word of GOD. The witnesse of Iesus He meaneth the Gospell of Christ as in Chap. 19.10 for the cause whereof the Gentiles that were converted to the Faith seeing they professed and testified the same with great zeale were troubled and murthered by divers kinds of torments throughout the whole Romane Empire by cruell Tyrants in the first three hundred yeers Now he seeth the soules of these sitting upon Thrones not indeed on Earth but in Heaven neither as yet restored to their bodies as the Chiliasts would have it but without them otherwise he would not have said I saw the soules of them that were beheaded but rather I saw them that were beheaded the which Augustine in the said place hath rightly observed How Iohn could see the soules which are invisible neither are we to enquire how he saw these soules being invisible spirits for he saw them by the Spirit of his minde not with his bodily eyes Now these soules to adde this in a word for the greatest part are the same which Iohn saw under the Altar in the second Vision at the opening of the fift Seale who requiring avengement of their blood had white robes given them and were bid to rest untill c. Here therefore he seeth the same sitting or resting on Thrones Touching the other ranke of Martyrs he saith And for the word of God It is no Tautologie for the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is added to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That word
of Gods providence namely his vertue charity justice wisdom patience threatnings and wrath Which is a mysterie bringing along with it an inconvenience which he desireth to avoid for he makes question whither sound divinitie wil admit that grace and peace be asked from the seven vertues rather then from the seven created angels yea how grace and peace can be prayed for from menacings and wrath so he And from Jesus Christ In that he wisheth grace and peace from Christ in the the third and last place is neither against the former exposition nor any way derogateth from the dignity of Christ for as the Apostle 2 Cor. 13.14 doth not derogate from the order of the persons in the trinitie though he put Christ in the first place so here our Apostle for waighty causes sets downe the holy Ghost before Christ because he treateth of him not simply as being the son of God but also as he is the mediatour redeemer and revealer of this prophesie Notwithstanding great reason it is that he should pray for grace and peace from Christ Ephes 2.14 because it cometh by him Iohn 1.17 and he is our peace Who is the faithfull witnesse The following titles are so many reasons wherefore grace and peace is prayed for from Christ and they set forth as hath been shewed in the analysis both his threefold office with the benefit thereof as also declare his eternall Godhead The first title respects his propheticall office that faithfull witnesse which seemeth to be taken from Psal 89.38 witnesse because he hath brought forth out of the bosome of his father the testimonie that is the glad tydings of the redemption of man through his death and from heaven hath opened to us the true knowledge of God and way of salvation faithfull Because he not onely confirmed the heavenly truth by preaching by miracles meekly calling of sinners to repentance to the faith of the Gospel but also sealed the same by suffering on the crosse and by instituting the ministry he gave to the churches Apostles prophets Evangelists Pastors and Teachers who perpetually should be his witnesses Eph. 4.12 preach the Gospell to after ages for the perfecting of the saincts for the edifying of the body of Christ according to these scriptures Ioh. 17 6. I have manifested thy name to the men thou gavest me out of the world and 18 37. For this cause came I into the world that I should bear witnes unto the truth Io. 1.18 the son which is in the bosome of the father he hath revealed God unto us Who before Pontius Pilate witnessed a good confession The father and holy Ghost are also said to be witnesses 1. Io. 5.7 Ioh. 5.37 there are three that bear record in heaven the father the word and the holy Ghost The father saith Christ himself hath borne witnes of me And of the holy Ghost he saith when the comforter is come c. He shall testifie of mee the Apostles are called witnesses Act. 1.18 And Antipas Rev 2.12 and two witnesses are mentioned called Martyrs for sheadding of their blood for the testimonie of Christ Revel 11.3 But Christ onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of prerogative is called that faithfull witnesse because he first brought with him the witnesse of the truth downe from heaven he first and he onely hath shead his blood for his owne testimonie whereas all other martyrs suffered not for their owne but for the testimonie of Jesus Christ Yea also the witnesse which the father and the holy Ghost gave of him was declared by himself and therefore Christ as by a speciall and proper right is called the faithfull witnes that is the true and constant revealer of the doctrine of our salvation whoever therefore hearkens not to him Deuteron 18.19 can not be saved but who so heareth him shall have life eternall This also confirmeth the authoritie of the revelation because it was revealed to John by Jesus Christ that faithfull witnesse who can notly nor deceive therefore this booke is trulie divine and we may safely trust and beleeve all things contained in it It serveth also to instruct us that if Christ onely be the true witnesse then those are not to be heard but avoyded as Liars which teach the Church such things as dissent from the testimonie of Christ It may also comfort us because Christ the faithfull witnesse will not forsake them who suffer for the cause of his truth but will at length reward them faithfully according to his promise The first begotten of the dead This title concernes Christ his priestly office who died for our sins and was raised again for our justification Rom. 4.25 For the word dead shewes that he died and being the first begotten of the dead it teacheth us that he was raysed from the dead And the whole scripture testifies that the end and use of his death and resurrection was not a bare witnesse as Socinus blasphemeth but chiefly a propitiation to purge us from our sins and to justifie us before God Paul calleth him likewise the first begotten of the dead 1 Collo 1.18 1 Corinth 15.20 and sheweth that Christ is become the first fruits of them that sleep But how can Christ be the first fruits of the dead seeing the scriptures testifie that Elias and Elisha raysed up two persons from the dead before the time of Christs manifestation in the flesh Lazarus also with the widows son and Centurions servant were restored from death to life Answer First Christ is the first begotten or first fruites of the dead because he was the first that raysed up himself from the dead by his owne power whereas all before Christ were raysed not by their owne power but Christs alone Secondly Christ was raysed up to an immortall life not to dy any more but the other to an earthly life and became subject to death again He is said to be the first begotten or the first that did rise again Matt. 19.28 Act. 13.13 Rom. 1 4. because the resurrection is a kinde of new birth and so Christ calleth the last resurrection a regeneration And Paul applieth that in Psal 2. of the father eternally begetting the son to his resurrection from the dead and hence he is declared to be the eternall and omnipotent son of God This should greatly comfort us that though we are borne and brought forth in a corruptible condition yet when we rise again we shall be regenerated unto a state incorruptible even while we are in this life we are regenerated but it is spiritually onely and in part but when we shall by the spirit of God be restored to eternall life then we shall be regenerated both corporally and fully to wit when our mortall bodies shall be made conformable to the glorious body of Christ let us not fear therefore though we should suffer death for the testimony of Christ because he who is the first begotten of the dead
the same shall be saved Mat. 24.13 And I will give thee He propoundeth the reward for their greater incouragement unto constancie Souldiers will fight unto the death for a corruptible crowne much more ought we to doe the like for an heavenly crowne which fadeth not away The crown of life here as also in Jam. 1.12 2. Timot. 4.8 1. Pet. 4.5 noteth eternal life and happines It is otherwhere called the crown of justice the crown of glorie by a metaphor taken from runners in a race where there is a crown proposed as a reward to the conquerours Hence let us observe in the first place that the crowne of life is promised onely to such as are faythfull to the death 2. That one the same crowne is promised to all that are faythful no mention being made of any diversitie of reward 3. That the crown is promised not of desert but of grace as a reward freely bestowed on them that are constant in the faith 4. That Christ is the giver therof Which is the fourteenth argument proving his Godhead XIV Argu. of Chr. deity Io. 10.28 For God alone gives eternall life Now Christ saith I give unto my sheep eternall life therfore Christ is God 11. He which hath an eare The acclamatorie conclusion is again repeated He that overcommeth shall not be hurt of the second death The sence is one with the former promises though different in words What is meant by the second death is explained chap. 20.14 Death and hell were cast into the lake of fire this is the second death 21.8 Murtherers c. shall have their part in the lake which burneth with fire and brimstone Which is the second death The first death is a separation of the soule from God through sin and was the cause of corporall death Hebr. 9.27 which is common to all as the Apostle speaketh It is appointed unto all men once to dy but after this the Jugement The second death is the casting of soule body into the lake of everlasting fire wherein the wicked onely shall be tormented for to the godly Christ hath promised deliverance for he that overcommeth shall not be hurt c. Some take the first death to bâ—â—neant of the dissolution of the soule from the body and then the meaning is thus he that continues faithful unto the first death needs not to fear the second for he shall not be hurt therewith but enioy eternall filicity but of this more hereafter This great and gracious promise should stir us up with courage to persevere in the fight untill we overcom for then we shall be free from the second death and be partakers of life eternall through Christ Jesus our Lord to whome be glorie for ever and ever Amen The third Epistle to the Bishop of the Church of Pergamus 12. And to the Angel of the Church in Pergamus write These things saith he which hath the sharp sword with two edges 13. I know thy workes and where thou dwellest even where Satans seat is and thou houldest fast my Name and hast not denyed my faith even in those days wherein Antipas was my faithful martyr who was slain among you where Satan dwelleth 14. But I have a few things against thee because thou hast there them that hold the doctrin of Balaam who taught Balac to cast a stombling block before the children of Israel to eat things sacrificed unto Idols and to commit fornication 15 So hast thou also them that hold the doctrine of the Nicolaitans which thing I hate 16 Repent or else I will come unto thee quickly and will fight against them with the sword of my mouth 17. He that hath eare let him heare what the spirit saith unto the Churches To him that overcommeth will I give to eate of the hidden Manna and will give him a white stone and in the stone a new name written which no man knoweth saving he that receiveth it THE COMMENTARIE TO the Angel in Pergamus The third Epistle to the Pastor of Pergamus or Troy containes two things first they are commended for their constancie in the faith Secondlie reproved for maintaining amongst them the inpure Balaamites and Nicolaitans by threatning are exhorted to amendment of life It consisteth of an inscription narration and conclusion The inscription describeth Christ by an Epithite taken from chap. 1.16 that he hath viz. in his mouth the sharpe-sword with two edges The reason of this attribute appeares from vers 16. where he threatneth to destroye the sinners of the Church of Pergamus with the sword of his mouth that is by the power of his divine word For this sword is the word of God sharper then any two edged sword piercing and dividing asunder of soule and spirit c. Heb. 4.12 Here we have the fifteenth argument of Christs Godhead XV Argu. of Chr. deity For the word of God doth properly proceed out of his mouth and therefore he is God Because the word of God proceedeth from Christ not as the word of another or as it was in the mouth of the Apostles Prophets and other teachers but in speciall as his owne hence he saith v. 16. I will fight with them with the sword of my mouth 13. I know thy workes and where thou dwellest In the narration are three things he commendeth what is prayse-worthy reproveth what is amisse and lasty exhorteth them unto repentance First he saith in Generall that he knew their workes to the end they might take notice that they had to doe with him who trieth and searcheth the hearts and reynes of which se v. 2.2 In particular he commends their constancie in the faith which with courage they maintained and confidently trusting on Christ overcame all such tentations as might any way occasion them to forsake him The prayse whereof is amplified from the danger of their abode I know where thou dwellest namely in a most vicious and wicked city being ful of cruel enemies both Iewes and Gentiles and where Christians like sheep are continually exposed to the danger of devouring wolves Now to live Godly in such a place and constantlie to cleave unto the profession of Christs name is a verie hard thing though it be not so where the condition of the place affords us freedom and libertie the which benefit God of his exceeding mercie hath hitherto granted unto us Where Satans seat is A further amplifying of their constancie is taken from the infamie of the place Pergamus is the throne of the Divel Who in Hebr. is called Satan that is an adversarie so that this citie was full of naughtie and vile persons haters of Christ and his members among whom Satan raigned both in the pallace for it was the abode of king Attalus and in their senate temples forcibly drawing the magistrates and cityzens to horrible Idolatrie and to commit all manner of outrage and wickednes against the Christians Nevertheles Christ had a Church in this evill citie And could
The opening of the fift seale The soules under the Altar crying to have their blood avenged 9 And when he had opened the fift seale I saw under the Altar the soules of them that were slaine for the word of God and for the testimony which they held 10 And they cried with a loud voyce saying How long O Lord holy and true doest thou not judge and avenge our blood on them that dwell on the earth 11 And white robes were given unto every one of them it was said unto them that they should rest yet for a little season untill ther fellow servants also and their brethren that should be killed as they were should be fulfilled THE COMMENTARIE ANd when he had opened the fift seale Hitherto we have heard the exposition of the preparation to the second vision viz. the majestie of God with the attendance about the throne And the Lamb taking the booke sealed with seven seales c. We have heard also the first Act of the vision viz. the opening of foure seales with the wonders following thereupon namely the white red black and pale horse prefiguring as we have shewed the future state and face of the Church unto the rising of Antichrist First white in faith then red in blood afterwards black with heresies and at last pale through hypocrisie and apostacie Now followeth the second Act of the vision in the opening of the fift seale which signifies not as some have thought new persecutions but the comforts of the Church both militant and triumphant It is not improbable that here should beginne a new Act seeing Iohn is not now bidden by any one as before he was to behold the wonder of this fift seale In it three things are recorded first what he saw at the opening of the seale the place where namelie the soules of the martyrs under the altar v. 9. secondlie what they said v. 10. and lastlie the answere which they received v. 11. The summe of al is to comfort the Church against the scandal of the crosse specially shadowed out under the red horse For least Iohn should have been to much daunted at the effusion of the martyrs blood or any of the faithfull so offended thereat as might have weakened their faith and pietie but rather in hope of a more happie state with a Christian courage might indure the furie and force of their adversaries therefore the blessed condition of the martyrs in heaven is here exhibited beeing full of many comforts to the godlie for they who in this world had been before cruellie murdered for the sake of Christ are now seen of Iohn under the protection of Christ as glorious conquerours clothed with white robes The soules under the altar The soules departed out of the bodies are invisible to the bodilie eye but Iohn saw them in the spirit By which we learn that the soule is separable subsisting in it self immortal and dies not with the bodie Of which matter Aristotle albeit an heathen yet thus writeth and thus the soule is an essential power separable pure and free from passion and againe as it is separable so also immortal and eternal Neverthelesse some have been found not onelie Epicures but even teachers in Israel as the Saduces by name who have denied it Now these brutish men Christ plainelie refuteth in the Gospel Mat. 10.28 where he bids us not to fear them which kill the body and are not able to kill the soul but him which is able to destroy both c. The soules of them that were slaine that is of the martyrs But wherefore were they slaine not for any evill committed but for the word of God and for the testimonie viz. of the Gospel that is for their faith in Christ which they openlie professed and sealed with their blood here we see that not suffering but the cause of suffering makes a martyr By the slaine are meant not as Alcasar supposeth those that were put to death by the Iewes neither they onelie who suffered under Domitian untill Diocletian as Lyra affirmeth but the soules of all the martyrs even from Nero unto Boniface the third the first Antichrist whose blood had been shed for the testimonie of Christ beeing as some call them the twelve persecutions Ribera renders it which had the testimonie passivelie that is of them it was testifyed that they were true Christians as 1 Tim. 5.10 a widow having a testimonie for good works but in the Greeke it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore to be taken activelie And are called martyrs in giving testimonie unto Christ and to the word of God So that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here in the original signifies to professe defend and holdfast Whereby is shewed the great constancie of the martyrs who were terrified with no manner of torments but still held the testimonie that is the profession of Christs name Thus in Chap. 12.17 the dragon is said to make war with them which keep the commandements of God have that is constantly maintaine the testimonie of Christ. But now where were the soules of the martyrs not under the robe of Marie Where the soules of the martyrs were as painters foolishlie represent it but under the altar which was in heaven before the throne of God as we shall see Chap. 8.3 Ribera here is to be hissed at who affirmes that Iohn in this speech hath respect to the ancient custome of Christians laying up the relicks of saints under the altars For when saith he an altar is builded there is made under it a sepulchre for to keep the relicks and the priest dipping his finger in the Chrisme makes the signe of the crosse upon the foure corners of the sepulchre saying This sepulchre is consecrated and sanctified in the name of the Father the Son and the holie Spirit peace be unto this house c. But this custome is meerelie superstitious and grosse idolatrie idlie invented manie ages after For Iohn saw not any relicks of bones or garments but the soules of martyrs not in a sepulchre or under an altar of stone but under the heavenlie altar of which the Apostle speaketh Heb. 13.10 We have an altar whereof they have no right to eat which serve the tabernacle This altar is Christ as Anselmus and Haymo doe acknowledge under which he saw as in a type the soules of the martyrs that is under the safegard and protection of Christ This beeing the first happinesse which the martyrs enjoy in the heavens is for the comfort and encouragement of them who are yet to be slain For however tyrants kill their bodies yet their soules immediatelie upon their departing are received of Christ according to the prayer of Steven the first martyr Lord Jesus receive my spirit and as Christ promised the thiefe This day thou shalt bee with me in paradise The which benefit Riberas glosse doth both deminish and wholie take away Moreover here we are plainlie
from the Dragons fury would also adde something touching the womans preservation from the same Hee by beeing caught into heaven The woman by flight into the wildernesse howbeit not together at one time for betwixt these things there happened a cruel battel in heaven betwixt Michael and the Dragon as also the Dragons new enterprise against the woman on earth upon this John returns unto the flight and persecution of the woman Therfore we will reserve the interpretation of this verse till we come to v. 14. Now onely let us take notice of the summe and drift FIRST the flight of the woman into the wildernes signifies the invisibility of the Apostolical Church after she had fought many battels with tyrants hereticks and hypocrites For as the Moon comming so low as the shadow of the earth gives noe light neither for the present is more seen then if it were not in the skie so the Church that chast mother through the shadow of worldly ambition The Church vanished as the moon covetousnes luxurie power of prelates and carnal priests lost her light by little and little and at length vanished away insomuch as she never appeared any where in the world in her primitive beauty The Papists affirme that their Church never fled or vanished away contend that she allwayes shined in her full light by which they deny that their Church is this chast mother Histories indeed shew that Rome of old was a chast mother but ceased so to be by changing the government of Christ instituted by his Apostles into the Ecclesiastical and secular kingdom of the Pope the which when and how it came to passe hath already been shewed several times shall further be spoken of afterward Secondly in that there is a place prepared for her in the wildernesse where she is nourished it signifies that however the puritie of the Church shall then fade away and the outward face thereof appear wholy discrepant from the primitive state yet God will reserve and feed some remnants Of the rest in verse 14. 7. And there was warre in heaven Which happened not after the womans flight into the wildernesse but after the manchild was caught up into heaven For the Dragon beeing disappointed of one prey he thirsted after the other that is seeing he could not destroy the child he attempts to devoure the mother But Michael is present in her behalfe provoking the Dragon to combat and thrusting him beeing overcom with his followers out of heaven whence arose a shout among the heavenly spirits What is meant by this battel and when it was is not easie to be expounded What the war was between Michael and the Dragon Riberas fiction There are some who refer it to the first fall of the devill when Lucifer with his Angels was cast down out of heaven This Ribera rightly rejects yet puts in the place thereof a strange fiction of his own viz. of a battel that shal be betwixt Antichrist and the Saintes about the last four yeers before the end of the world But without all doubt this battel is already fought and the Dragon cast into the earth because the woman long agone is fled into the wildernesse Others take it as an allusion to the battel of Michael with satan about the bodie of Moses mentioned in Jude vers 9. But the cause of the war there is other then here Brightman thinkes that Constantines victory over Maxentius Maximinus and Licinius heads of the Dragon is here set forth But the effects of the victorie celebrated with songs by them in heaven vers 10.11 Seem to be more glorious then can possiblie be restrained to Constantines temporall victorie As therefore in the signe of the woman her deliverie and the child there was a double sense One Historicall fulfilled in the person of Marie and Christ The other Allegoricall in the Church and members of Christ so we may rightlie interpret this combat in a twofold sense first spiritually of the conflict of Christ and Satan the which went before in order of time Secondly Historicallie of Constantines and the enemies battles which happened afterward For as Christ caught up into the throne of God thrust Satan out of his kingdome and brought eternal peace and saftie unto the Saintes by his intercession So Constantine beeing advanced on the throne of the empire did manfullie suppresse all enemies of Christianitie and brought in a breathing time unto the Church after her former long continued afflictions This is the summe Now let us consider the battell of which 1. the place 2. the Captaines and armies 3. the event lastly the effect and benefit therof is explained The place of the war was heaven But heaven is a place of peace not of war of quietnesse not of dissention The war in heaven is visional not reall It is so indeed This is therefore to bee attributed onelie unto the Vision the which Iohn saw in the heaven above The Captaine and armie fighting on the one side were Michael and his Angels On the other side the Dragon with his Angels As the Dragon is Satan So Michael is Christ the Manchild caught up into heaven MICHAEI beeing interpreted is Who is like God Now who is like God save Christ his onely begotten son So Daniel also brings in Christ under the name of Michael Chap. 11. and 12. Propheticallie pointing at this battel At that time Michael the great prince shal stand up for the children of his people viz. having finished the worke of our redemption in the flesh But what manner of battel is it The first conflict consisted in Satans temptations The first conflict of this war the which Christ did offten most stronglie sustaine and suppresse The soorest conflict was his bloodie sweating in the garden that which hee suffered in the high priests hall and on the crosse at his death Then Michael indeed seemed to have bin overthrown but a while after the adversaries power was broken for by death Michael overcame and rising again he bruised the Dragons heades and beeing lift up unto the throne of his father he triumphed over all principallities and powers Col. 2 15 Then as a conquerour hee ascended with his bodie on which he had born and by his blood purged the sins of men into heaven and by the efficacie of his eternall intercession repressing the accusations of the adversarie hath made up our everlasting peace with God This mysterie of our salvation is shadowed out under the type of this battel as plainlie appeares from vers 10.11 The which typicall representation did verie much serve for the consolation of the Church seeing she should be shaken with most cruell stormes of persecutions for the space of three hundred yeers least the faithfull beeing unmindful both of this fight victorie might faint under the long continuance of the crosse But how are the Angels joyned with Michael in the fight Why the Angels are joyned with Christ and who they are
our selves of the clemencie Philantropie of God the judge who wils not the death of a sinner but that he be couverted and live for who shall lay any thing to the charge of Gods elect it is God that justifieth who is hee that condemneth It is Christ that died yea rather that is risen again who is even at the right hand of God who also maketh intercession for us Who shall separate us from the love of Christ shall tribulation or distresse or persecution nay in all these things wee are more then conquerours through him who hath looved us in Christ Jesus Secondly it serves to exhort us considering the spirit saith that our accuser is cast out not troden under foot It is true he can doe nothing against us before Gods judgement seat Neverthelesse he ceaseth not to prosecute the suit against us amongst worldly men whome he stirrs up exceeding lie to wrath and rage therefore we must not give our selves to carnall security but watch and pray having alwayes our loines girt that we enter not into temptation Brightman also interprets these accusations historicallie applying them to the reproaches of pagans against Christians who objected to them that they had their suppers like that of Oedipus that they were incestuous persons and adulterers satisfying their lust in common that they were manslayers and conspiratours against princes cause of all publick calamities as Tertullian in his Apologie witnesseth the which calumnies of whom learnt they them but of the devill that old serpent and father of lies Now howsoever this be true yet is it to be taken in a secondarie sence 11. And they overcame him They to wit our bretheren The third benefit of the victorie and argument of joy is the victorie of the Church militant over the Dragon as if they should say Christ hath overcome him we the inhabiters of heaven rejoyce at the victorie Besides our brethren also have overcome therfore let them likewise rejoyce But how have they overcome By the blood of the Lambe Hence it is apparent in the first place The Lamb Michael is Christ that the Lamb Michael is one and the same viz. Christ Iesus Secondly that the war with the Dragon and the victorie over him was chiefly in the blood of Christ his death resurrection and exaltation in regard therefore the Lamb hath overcome the Dragon the godly also have over come him because they have washed and made their garments white in the blood of the Lamb that is they are justified and sanctified in the blood of Christ so that the merit and victorie of the Lambs blood 2 Cor. 5.14 1 Cor. 15.57 1 Ioh. 5.4 is ours He overcomming we overcome He dying for us we are all dead with him To which purpose is that of the Apostle but thankes be to God which giveth us the victory through Jesus Christ. So Iohn in his Epistles This is the victorie that overcommeth the world even our faith By the blood Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for or by reason of the blood and it seems to be put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the blood as Chap. 4.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the will or pleasure And Chap. 13.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the miracles But whither we read it one way or other the efficient cause of our victory and joy is signified viz. the blood of the Lamb that is the death of Christ by which God is pacified the devill overcome neither doth it unfitlie cohere that it be rendred for or because of the blood in regard it sheweth us the meritorious cause for which the victorie becomes ours And by or for the word of thy testimony Vnto the efficient meritorious cause he addes two instrumental cause by which the Lambes victorie becomes ours ONE is the word of the testimonie Rom. 10.10 that is the Gospel not written or set forth in tables but beleeved and hidden in the hart neither beleeved in the hart onely but also professed with the mouth before the world For with the heart man beleeveth unto righteousnes and with the mouth confession is made unto salvation Therefore he saith not for the testimonie but for the word of the testimonie that is for the ingenuous profession of the Gospel of Christ which Iohn familiarly sets forth by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 testimonie And thus again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the word is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the word The other cause is the constancie of martyrdom not fearing to shed their blood for the faith of the Gospel And this is meant by the expression They loved not their soules unto the death that is their life more then death being willing to lay down the same for the glorie of Christ So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they loved not is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they neglected or contemned their life as Brightman hath well observed It is a paraphrase of the constancie of their faith even unto martyrdom for the name of Christ without which constancy the Dragon is not conquered in respect of us not that all are to lay down their lives but all being called therunto by Christ are to be prepared for it For he which looseth his life for Christs cause doth finde it but he looseth it who layes it not down for Christ Now it appeareth that this song of triumph is to bee extended unto the times of the martyrs under the Romane tyrants before Constantine who then indeed put an end to the martyrdoms of Christians Thus much of the Saintes rejoycing containing the first part of the song and first effect of the victory 12. We unto the inhabiters The other part of the song denounceth wo unto the inhabiters of the earth and sea the particle Wo doth denote deadly calamities as before The third wo shall come quickly This shall be the other effect of the Dragons downfall for seeing he could not effect any thing against Michael and his Angels that is against the constant martyrs of Christ who by shedding of their blood a wonder to bee spoken overcame the Dragon therefore he will now poure forth his choller on the children of the earth and sea Inhabitants of the earth Alwayes in this booke the inhabitants of the earth are taken in an evill sense for the enemies of the Church Antichrists associates The inhabitants of the earth worldliâ—â— men and idolaters as we noted on Chap. 3.10 To these therefore the Saintes in heaven threaten woes because of the Dragon to whom also are joyned the inhabitants of the sea Not fishes or Whales swimming in the sea but men living in Ilands and mariners who generally are very profane Thus Satans universal rage both by sea and land is here set forth They adde the cause of the danger For the devil is come downe unto you It is true satan did never cease from raging
Cage of uncleane birds ver 2. 2. Two causes of the destruction One fornication by which she hath defiled all nations and Kings of the Earth The second Luxuriousnesse and most filthy trading with the Merchants of the Earth verse 3. In the second voyce are three things I. An exhortation unto the Godly under Antichrists kingdome ver 4.5.6.7.8 II. The lamentation of the Kings Merchants and Mariners of the Earth This shall be the former effect in the ungodly from verse 19. unto verse 20. III. A turning to the heavenly inhabitants Rejoyce c. This shall be the other effect in the Saints ver 20. I. The exhortation unto the Godly living under Popery is two-fold First to go out of Babylon Come out of her my people with three reasons 1. Least they might be defiled with conversing with the wicked 2. Least they be partakers of their plagues and ruine ver 4. 3. Because the inevitable time of vengeance is at hand ver 5. Secondly that they might render double unto her which I. he amplifies by Phrases foure times changed and prophetically set forth ver 6. 7. II. He perswades by a reason from the equallity because she proudly lifts up her selfe I sit a Queene ver 7. III. He expounds the kind of punishment ver 8. she shall be burnt with fire and the first cause hereof Gods power and righteousnesse ver 8. II. The lamentation is distributed into three sorts of men The first are the Kings of the Earth of whom it is said 1. What they did before They committed fornication and lived deliciously with the whore ver 9. 2. What they should do beholding the smoake and fire 1. They shall see it burning a farre off trembling and mourning saying Alas Alas 2. Acknowledge the judgement of God ver 10. The second are Merchants of the Earth whose wayling is described first generallye They shall weepe and mouâ—â—â— and it is Illustrated both by the procreating cause Their gaine ceasing in regard of the contempt of their wares verse 11. As also by a Register of their divers merchandize among which also are the soules of men ver 12. 13. Lastly by the effect on Babylon it selfe which shall be deprived of all her delights verse 14. Secondly specially what thâ—â— did before They bad gathered riches and what then they will doe Tremeâ—â— and mourn to behold her burning afar off v. 15. 2. Cry Alas Alas and the cause of their wavling is shewed viz. by comparing the present condition of the whore with her former ver 16. The third are the Shipmasters and Saylers of whom likewise is noted 1. What they did before They reaped gaine to wit by Babylon 2. What then they will doe 1. Behold her destruction a farre off ibid. 2. Cry out What City is like c. ver 18. 3. Testifie their griefe both by signes as casting dust on their heads ver 19. As also by weeping and crying Alas Alas adding the procreating cause of their sorrow ibid. III. The turning of the second voice unto the heavenly inhabitants to close up the lamentation with joyfulnesse The Proposition is Rejoyce The reason is taken from the remote impelling cause because Babylon is punished for her Tyranny exercised against the Saints ver 20. In the third voice is the finall and irrecoverable destruction of Babylon I. Figured out by a Symbole which is both acted by an Angell A mighty Angell tooke a stone like c. As also expounded Thus with violence shall that great City be throwne down ver 21. II. It is amplified by the effects 1. She is deprived of musicke 2. Of trade 3. Of all manner of corne 4. Of light 5. Of Mariage-Feastings ver 22. 23. III. This is approved by three inforcing causes 1. The Luxuriousnesse of Popish Traders 2. Their witchcraft and seducing of the Christian world ver 23. 3. Their cruelty against the Saints verse 24. The first Part of the CHAPTER Publishing the Ruine of BABYLON 1 And after these things I saw another Angell come down from heaven having great power and the earth was lightned with his glory 2 And he cried mightily with a strong voice saying Babylon the great is fallen is fallen and is become the habitation of devils and the hold of every unclean spirit and a Cage of every unclean and hatefull bird 3 For all Nations have drunk of the wine of the wrath of her fornication and the Kings of the Earth have committed fornication with her and the Merchants of the Earth are waxen rich with the abundance of her delicacies THE COMMENTARY ANd after these things I saw another Angell What Origen writeth touching the song of Songs that the History thereof is after the manner of an Interlude acted by four persons appeares more clearly to have bin observed in this Prophesie as hitherto we have still observed For as in Comoedies divers persons come and go on the Theater so we see done here In this sixt Vision the first person was the Angell having seven Vialls leading John into the wildernesse and shewing unto him the Babylonish Strumpet on the Beast and expounding the mystery of both which things being done another Angell came forth on the Scene to declare the judgement of the whore under the Type of Babylon Therefore Iohn saith that he saw another Angell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After these things viz. which were acted and spoken by the former Angell Of whom is expounded in three Verses whence he came what for an Angell he was what he did and spake Descending from Heaven The place from whence he commeth gives divine authority to his Message For he comes from Heaven as Gods Herauld and therefore publisheth the judgement of Babylon in the Name of God that so we might not question but all shall certainly come to passe Who this Angell is which is foretold by this heavenly Messenger Who he was it is not needfull to enquire The following description sheweth that he was one of the chiefe Emissarie Angells of God Neither is it of necessity to understand it of Christ seeing the action of this Vision is distributed between many Angells This might be demaunded whether these three Angells proclaiming the ruine of Babylon be the same with the three mentioned Chap. 14. The first of whom proclaimed the eternall Gospell The second the destruction of Babylon in the same words in which this also proclaimed it The third deterred men with threatnings from worshipping of the Beast and committing fornication with the woman I suppose they are not the same Because the time and argument of the Act differs The former came forth long before these viz. when God in compassion to his people was about to restore the Gospell suppressed by Antichrist and purge the Church from the dregs of Popery which as we shewed was first done by Wickleffe Husse Jerom of Prague afterward by Luther Melanchthon Zwinglius Calvin and the following Preachers of the Gospell for these restored both the doctrine of Grace and first
and quarrels shall be farre from thence but on the contrary we shall sing to God everlasting Songs of joy Nor paine Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Labour which may be taken for any kind of trouble and metaphorically for Griefe as BEZA renders it after the Greeke Phrase Sophocl in Antig. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 griefe by griefe brings griefe But then there shall be no labour trouble paine or griefe of body or mind occasioning teares death sorrow or crying There shal be no cause of evill but on the contrary everlasting joy and pleasure at Gods right hand For the former or first things are passed away That is the miserable state of this present life in which all those evils doe abound because of sinne Then they shall passe or vanish away There shal bee a new heaven and a new earth A new state full of joy and happinesse Vnto the illustration of this place that in Chap. 7.15 helps very much where in the end of the second Vision one of the foure and twenty Elders explicated the Heavenly felicity of the Saints almost in the same words They are saith he before the throne of God and serve him day and night in his temple and he that sitteth on the throne shall dwell among them they shall hunger no more neither thirst any more neither shall the Sunne light on them nor any heat for the Lambe that is in the midst of the throne shall feed them and shall lead them unto living fountaines of waters and God shall wipe away all teares from their eyes This place doth plainly confute their opinion who hold that here is treated of the state of the Church Militant in this world for it is certaine that this removall of all evils from the Church neither is nor shall be in this world neither is any such happinesse to be hoped for in this life but it is reserved for the Church in the world to come These things therefore cannot be applied unto the state of the Church on earth gathered of Iewes and Gentiles Neither do the Futures will dwell will take away contradict what wee say For these are retained emphatically out of the Prophesie as if he should say the things which Isaias foretold should come to passe shall bee then fulfilled the which the Verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are passed away in the Praeter Tense doth easily evince 5. And he that sate upon the throne Here followeth the voyce of the Sitter on the Throne of whom above Chap. 4. where wee shewed it was either the Holy Trinitie or the Son of God gloriously reigning at the right hand of God in Heaven because he saith I am Alpha and Omega which above in Chap. 1 8. was the voyce of Christ I am Alpha and Omega the First and the Last Now he confirmeth unto Iohn the things before seen and heard All things were new a New Heaven a New Earth a New Ierusalem Least we should doubt or aske whence this innovation should come Behold saith hee I make all things new This innovation of things shal be effected by the divine power Neither speaketh he of the spirituall renovation of the Church which began long agoe by the grace and power of Christ but of the super-naturall change of the whole universe which shal be at Christs last coming 2. Pet. 3.13 as Peter sheweth And hee saith to mee write The Verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith in the present Tense being the proper stile of the Evangelist Iohn argues that he was Authour of this Booke He is commanded to write this Vision of the future renovation and in speciall the most sweet voyce of Gods eternall abode with men and the future blessednesse of the godlie that it might allwayes remaine extant to future times for the Churches consolation for Christ knew that the Churches condition should unto the end be mournefull by teares death sadnesse paines c. Least therefore she might faint in her warfare the Lord would have this most joyfull Catastrophe of all evils to be set down in Holy Writ For these words are true and faithfull Above Chap. 19.9 after a like Commandement of writing Write blessed c. He annexed a like reason These words are true Here he addeth faithfull that none should doubt of the future happinesse Hee understands by WORDS here Gods future dwelling with men as also the eternall rewards of the faithfull and everlasting punishments of the wicked 6. And he said to mee It is done Above Chap. 16.17 the Angell of the seventh Viall in the same phrase proclaimed the end of Babylon and the whole world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 IT IS DONE It is a weighty asseveration that the thing is as certaine as if it were already accomplished I am Alpha and Omega As above Chap. 1.8.11 I will give unto him that is a thirst Hee confirmes eternall rewards unto the faithfull out of the Gospell For this is the voyce of Christ Ioh. 7.37 whence he that sate on the throne is knowne to bee Christ the Author of this Prophesie To them that thirst he promiseth the water of life freely that is everlasting joy without any desert of ours But then no man shall thirst any more But these Future Verbes I will give shall inherit and as before shall wipe away seeme to make against our opinion but they doe not as erewhile I shewed For because it is a Prophesie of future things he rightly useth Verbes of the future Tense He therefore that thirsteth to wit after righteousnesse in this life to him Christ will give the water of Life now in a beginning onely then fully as if hee should say then I will truely fulfill the Evangelicall promise of which I now grant a tast to the faithfull He that overcommeth shall inherit all things Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 receive it by inheritance Not therefore of merit but freely All things As it were an only Heire that possesseth all the substance of his Parents But all the Elect are heires and yet every one shall receive the whole inheritance Therefore this shall not be after the manner of other inheritances Now the inheritance is promised to him that overcommeth to wit the world the Beast and Satan because before the victory there must needs be a fight Therefore the Faithfull are here exhorted to fight couragiously against all their Adversaries See Chap. 2.10 And I will bee his God From 2. Sam. 7.14 He then at last promiseth to them that overcome the fulfilling of the promise of adoption which now by faith they possesse in hope Now are wee the sonnes of God but it doth not yet appeare what we shall bee but we know that when he shall appeare we shall be like him for we shall see him as hee is This is Johns owne most true interpretation of this divine voyce 1. Ioh. 3.2 8. But the fearfull and unbeleeving From the contrary he extols the felicity of the Godly because contraries being set one by another
the publick abuses of the times even unto blood Moreover as this commendation was comfortable to the Godly so it did tend to the great shame of the Pastor Therfore least the faithful should have thought that Christ also was wroth with them they are by name to the others disgrace much commended for their constancie Now what is more dishonorable then that the disciples should in doctrine excel their teacher and the sheep the Pastor in sinceritie of life Names That is persons as Act. 1.15 there were a hundred and twentie names So Reve. 11.13 there were slaine 7000 names A few For manie are called but few are chosen almost in everie congregation We ought not therefore to be offended at the paucitie of the faithfull and the multitude of the ungodly The Papists indeed glory in their multitude and write volumes in praise of the largenes of the Romish Church upbraiding us because of our fewnesse but here we see how in Sardis there were many hypocrites a few names onely who were not defiled Here againe we have a cleare proofe of Christ divinitie in that he is said to know these few names in Sardis the truth is he knowes all the faithful and discerneth them from hypocrites 2. Tim. 2.19 which is a worke onely proper to God for the Lord knoweth who are his see arguments X. and XVIII Who have not defiled their garments Their constant sinceritie is set forth by this Metaphor and by Garments is meant thus much as their bodies were not polluted with the filthie manner and lusts of the Nicolaitans so neither were their soules stained with their impious doctrine Alike Metaphor the Apostle useth 1. Thessa 4.4 That every one should know how to posses his vessel that is his soule and bodie in sanctification and in honour not in the lust of concupiscence for this is the will of God He. 12.14 even your sanctification and without this no man shall see him Now Christ acknowledged them holy and undefiled not as if they were altogither unreprovable but because they persevered in faith and holinesse of life not withstanding the neglect of the Pastor and the manifold evil examples round about them And they shall walke with mee As hypocrites are threatned with punishment so the Godly are incouraged with promises of reward In white What may this bee by this Metaphor is signified a heavenlie triumph a kingdome and glorie to come It is taken from the state of kings the great honour given unto mightie conquerours With such royal apparell Herod was cloathed when he sate on his throne Act. 12.21 and God smote him dead for his pride So in scorne they clothed Christ the king of Glorie Lu. 23.11 It also was ancientlie a custome to cloath the Conquerours with a white garment To be short white garments for their brightnesse were signes of Glorie here then Metaphorically the glorie of the saintes is promised Thus it is said v. 5. He that overcommeth the same shal be cloathed in white raiment Rev. 7.11 White robes are given unto the elect standing before the throne and chap. 19.14 the armies of Christ are cloathed in fine linnen white and cleane But it may be said seeing their garments were now already pure undefiled 2. Cor. 5.2 therefore they needed not to be cloathed in white To this the Apostle answereth we groane earnestly desiring to be cloathed that we be not found naked For the puritie and righteousnesse of the saintes on earth can not abide the judgment of God therefore they must be cloathed with the perfect robes of absolute innocencie ere they can stand before his majestie With me They shal be partakers of my glorie If the raiment of Christ Mat. 17.2 on the mount was white as the light how much more doth he now shine beeing exalted Yet so wil he cloath the saintes for they shall shine as the sunne according to that proportion which is betwixt the head and the members And hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with me may also be translated after me as if he should say ye shal be cloathed in white next unto mee And they shal walke Beza translates it and therfore they shal walke which indeed expresseth the sence but not the words of the text For they are worthie To wit to walke with me in white the argument is taken from the equitie of it Thus doe the messengers of the Centurion beseech Christ to heal his servant because he was worthie Luk. 7.3 But this seemeth to establish the doctrine of merits for dignitie comes by vertue For if we shall walke in white because of our worthinesse then we deserve the same for our workes sake I answer the assumption is false for the scripture no where saith because of our worthines or workes but when soever it mentioneth the judgement of God we are said to receive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to workes but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of workes least we should conceive any opinion of meriting by them which Christ expresly denieth Luk. 17. v. 10. When ye have done all those things which are commanded you say we are unprofitable servants we have done that which was our dutie to doe We therfore shal walke in white not because of our worthinesse but according to it for the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for doth not signifie any cause of merit but a qualitie agreeing with the justice of God that is shewing not why but who they are that shall walke with Christ according to that in Mat. 5.3 blessed are the poore in spirit for theirs is the Kingdome of heaven c. as if he had said because unto such the kingdome of heaven is freely promised But againe though the assumption were granted yet would not the proposition be universally true For dignitie in its kinde doth not alwayes proceed from vertue but somtimes from dutie without vertue So Nero had honour and was worthie of honour in regard of dutie but not in regard of any vertue in him So in particular our worthinesse before God is not because of the worthinesse of our workes but of grace by which he maketh us worthy by calling justifying and glorifying of us As the Apostle plainly teacheth us 2. Thess 1.5 where after he had said that the tribulations of the Godly were a manifest token of the righteous judgement of God that they might be counted worthy of the kingdome of God least this should be misaplyed to a worthynesse of merit he prayeth v. 11. that God would count them worthy of this calling As none therfore deserve or are worthy to be called of God so neyther doth our worthinesse prove any thing for the doctrine of merit If they object from chap. 16.6 For they are worthy that as there the deserved cause of punishment is of themselves so here the meritorious cause of reward The consequence wil not follow from the rule of contraries for the comparisons are not alike
Because in order of justice al evil workes whatsoever deserve punishment for the soule that sinneth shall dy But good workes how great-soever beeing debts duties can-not merit at the hands of God 5. He that overcommeth the same shall be cloathed Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he but the old translator reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so shall he be cloathed The conclusion containes a promise with an Epiphonema as formerly The promise is extended not onely to those few in Sardis spoken of but to all who overcome the world Satan c. se chap. 2. v. 7.11.12.26 Thus by a threefold promise all are stirred up to hope for victorie the two former are metaphorically propounded the third properlie yet all seem to signifie one thing for what can be given to them that overcome more then the crowne of life eternal however in the reward promised we may note a certain gradation First He shall be cloathed with white raiments This by a metaphor signifies the heavenly glorie with which we shall be cloathed as with a royal garment What more I wil not blot out his name out of the booke of life This further notes the eternitie of glorie for not to have our names blotted out of the booke of life is to have them allwayes remaine therein that is to enioy eternal glorie What more I wil confesse his name A further degree promising to make knowen the constancie and faith of every one by name even before the throne of the blessed trinitie and in the presence of the holy Angels A glorie indeed surpassing mans opprehension For what is more honourable then when a general doth by name before the whole armie declare the valiant exploites of this or that souldiour But this Christ promiseth here to doe and in Mat. 10.32 Whosoever therfore shall confesse me before men him will I confesse also before my father which is in heaven but whosoever shall denie me before men him will I also denie before my father which is in heaven And before his Angels As beeing the most holie ministers of God and witnesses of our glorie Hence we note first that the saintes are said to have a two fould cloathing for as we heard before some in Sardis were commended for not defiling of their garments and yet promised besides to have other white garments given unto them the former are said to be ours not as proceeding from our selves but because we are enioyned to have them meaning both morall endowments of bodie and mind as also the grace of faith and love and other spiritual gifts which we must have and preserve cleane and undefiled 2. Cor. 5.3 that so we may be cloathed hereafter in white According to that of the Apostle If so be that being cloathed we shall not be found naked For no man shall be cloathed in white in the heavens who hath not been indued with faith and true repentance in this life Secondlie we are to take notice that in scripture God is said metaphorically to have a threefold booke The first is the booke of his providence which is the knowledge and counsel of God concerning the actions and events of all things first and last of this the prophet speaketh Psa 139.6.16 c. all things are written in thy booke The other is the booke of Gods universal judgment which is his knowledge concerning all those things which everie one hath don whither it be good or evil and to be judged accordingly in the last day as in cha 20.12 and the bookes were opened The third is the booke of life that is Gods praedestinating both of the elect and reprobates Ps 69.29 Isai 4.5 Dan. 12.2 Phili. 4.3 Reve. 18.8 17.8 22.19 the first are said to be written in this booke the other not but blotted out of this the scripture speakes in many places yet that in Rev. 20.12 then the bookes were opened may be understood of them all for in the same verse the booke of life is expresly mentioned Thus God is said to have bookes metaphoricallie Not as if eyther he hath or stood in need thereof for so it cannot bee but by an Anthropopatheia he speaketh to our capasitie For God doth all things without such help or meanes even by his eternal foreknowledge counsel government and judgment But thus men cannot doe for whatsoever is don in their counsels cities families contracts c. for memory sake is set down in writing that so as there is occasion they may looke it over and call to mind such things as they desire Now concerning the elect Luk. 10.20 two things here are spoken of them First that their names are written in the booke of life Phil. 4.3 or in heaven as Luk. 10.20 by which manner of speech we are taught that true beleevers doe not obtaine salvation by chance but were elected of God to life in Christ before the foundations of the world and known from them that perish Secondly their names are never blotted out of this booke as it is here testified J will not blot out his name out of the booke of life By which phrase is signifyed that the salvation of the Elect is certaine and sure and that they shall never perish according to the promise no man shall plucke my sheep of my hand It is impossible the elect should be seduced All which serves not for curiositie but for our comfort that we being certaine of our salvation might joyfullie persevere in weldoeing unto the end Of infidels and reprobates two things are also spoken First that their names are not written in the booke of life as appeares Rev. 13.8 Rev. 13.8 17.8 20.15 Secondly they are blotted out of the booke of life Ps 69.28 and cast into the lake of fire Let them be blotted out of the booke of the living and not be written with the righteous And whosoever was not found written in the booke of life was cast into the lake of fire by which is signified that they who are not predestinated shall certainlie perish But this seems to imply a contradiction as not to be written yet to be blotted out I answer that this is taken in a double sence 1 Eyther of such who in the Eternal counsell of God are thus written and so are never blotted out Or 2 according to the appearance and boasting of hypocrites For thus they are said to be blotted out that is declared never to have been written therein we see there are many hypocrites in the Church who are taken for a while to be the elect of God whereas in truth they are not Therfore when their hypocrisie is discovered and they justlie cast out of the church then they are said to be blotted out As Ambrose Augustine have wel observed Matt. 24.24 Io. 10.28 Not withstanding it followeth not that any of the Elect shal be blotted out For this is contrarie to that promise of God It is impossible the Elect should perish none