it or amend the same The 2 is to eschew the evil and doe the good And 3 to manifest our repentance by workes of piety and love both to God and our neighbour From whence thou art fallen Hence it might seem to follow that the saintes may fall away wholy from grace and so perish eternally for if so holy a teacher fell from his first love why may we not then conclude the uncertainty of the grace of faith Whither the saintes may wholy fall away justification perseverance and salvation and why should we not doubt also of these things and stand in fear thereof I confesse had this Angel finally fallen away there had been just cause of such doubting For no man can assuredly beleeve the certainty of his faith and salvation who doubteth of the certainty of his perseverance The exposition of Ribera Alcasar in this place is sound namely that he had not altogether lost his love forasmuch as he indured so great things for the sake of Christ but that he lost much of his former zeal How farre forth the saintes may fall In this we agree with them For the saintes left to themselves will soon fall from their faith love perseverance and salvation if we onely have respect to secondary causes to wit the mutability of the will the weaknesse of man the scandals of the world and the subtilty and power of satan For how should we be able to withstand all these who are weak men and subject to the common frailties of others so long as we carrie about us this earthly tabernacle Rom. 11.10 Matth. 26 41. 1 Corinth 10 12. 1 Pet. 5 8. For what saith the scripture be not lift up but fear least thou also be cut of the spirit indeed is willing but the flesh is weak Let him that thinketh he standeth take heed least he fall for satan walking about as a roaring lion seeketh whom he may devour So that not onely the example of this pastor but also the manifold slips and complaintes of the saintes do witnesse that they may languish and fail in the act of faith charity greive the spirit of God to the present losse of a good conscience But if on the contrary we consider either the unchangeable counsell of God touching the salvation of the elect or the most effectuall intercession of Christ for their faith perseverance and salvation or lastly the power of God by which as the Apostle witnesseth the elect are kept unto the end 1 Pet. 1.5 then we may with the holy scriptures firmly conclude that the faithfull cannot wholy and finally fall from the habit and act of faith and love I say so to fall as to become Gods enemies 1 Ioh. 3 9. Matth. 24 24. and perish for ever because whosoever is born of God sinneth not to wit with his whole wil that unto death for his seed remaineth in him and he cannot sinne because he is borne of God for it is impossible the elect should be deceived to wit Ioh. 10 28 Luke 22 32. Se also Matth. 7 25. Psal 37 24. 1 Pet. 1 5 finally unto their damnation because no man can plucke Christs sheep out of his hand but he giveth unto them life eternall And therefore Christ said to Peter I have prayed for thee that thy faith fail not And God promised to put his fear into their harts that they may not depart from him which is as Augustine interpreteth it that they might alwayes cleave unto him for they are as mount Sion which cannot be moved c. These and many other such places of scripture as they doe plainly overthrow that Pelagian error of the saintes aposiasie and the fear of being finally drawen away and doubting about grace and salvation decreed by the counsell of Trent so also they doe confirme in regard of the free purpose of God the certainety of our perseverance in grace unto the end howsoever I denie not but the elect many times by their sinnes disturbe their peace and assurance having their mindes troubled with manifold doubtings for as men we are subject to humane frailties and shall bee so long as we are here in this life So then we expound From whence thou art fallen to be as if he had said in what thou art gon back from thy former zeal in godlinesse fervencie and love and art become unlike to what thou wast before So then Christ commends the teacher of the Church of Ephesus for his constancy in the truth and hatred of heresie but reproveth him for his languishing coveteousnesse and ambition Hence we so that it is not sufficient to professe the truth unlesse it be done in obedience of faith and humility Or else I will come unto thee quickly This threatning is the fourth part of the narration being a most vehement exhortation and sheweth the pernicious effects of security and coveteousnesse Two things are threatned 1 I will come to thee quickly that is thou shalt suddenly be punished before thou art aware of it Thus impenitent persons provoke Christ the judge against themselves whose wrath they are not able to bear for he is a consuming fire Do we saith the Apostle provoke the Lord to jealousie are we stronger then he So that the first reason why we should repent is because of the power and justice of Christ and our owne weaknesse The second thing threatned is the removal of the candlesticke that is Christ would not onely thrust him out of his office but also remove the candlesticke that is the Church it self by the enemies thereof Andreas I will cast the Church into a troublesome and tempestuous condition which punishment ordinarily followes security and contempt of the word And indeed Christ did not in vain threaten this Church for afterward they not repenting he removed their candlesticke and overthrew them by barbarous nations Here commeth in a twofold question first how it can stand with equity that the whole Church should be dissipated for the sinnes of the teacher secondly how the removing of this candlesticke is threatned seeing the Church is built on the rock against which the gates of hell cannot prevaile and the Apostle calleth this very Church of Ephesus the house of the living God the pillar and ground of the truth â— Tim. 3 15. Ribera saith that the first is a difficult question Because Christ threatneth not the pastor but indeed the whole Church whereas it seems unreasonable that the whole should be punished for the impenitency of the teacher Hence he supposeth that the candlesticke in this place imports not the Church but the Episcopal function and dignity unto which he was advanced to be a light before the flook so that by the removing of the candlesticke he understandeth a removal of the Episcâ—pal honour and those things in which he was wont to excell as in the word and doctrine and sundry other vertues and gifts with which he was indued This interpretation is not altogether incongruous
he bee deprived of understanding deny that these things are couched in the Text. And if credit be given unto their fiction Ribera in Apoc. c. 12. Num. 11. c. 13. Num. 10. there shall at Antichrists comming be no more then ten Kings in the whole world signified by the hornes of the Beast and of these three being slaine seven shal fight for Antichrist Therfore either these shal be Christian Kings or else there shall then be no Christian Kings under the Sun the falsitie whereof the Revelation doth shew Chap. 21.24 Now tel me what harshnesse or dishonour is there in it that as Paul confesseth he was sometime a blasphemer a persecutor and injurious but ignorantly and so obtained mercy the ten Kings have given their power unto the Beast against the Lamb but of ignorance and being overcome by the Lambe have repented God putting it into their hearts to hate the whore Tell me I say should this be to the dishonour of Kings which is to their great glory to have sinned indeed through ignorance but repented through the mercy of God Or is not rather the fiction of these Prophets very reproachfull scandalous and fatall who say that toward Antichrists rising there shal be no where any Emperor or Romane Empire that there shal be no King in any place save those seven that remaine of the ten fighting for Antichrist And seeing they every hour expect their Antichrist to arise as they say out of the tribe of Dan what do they but threaten an utter destruction both to the Emperor Romane Empire and all Christian Kings For according unto these mens doctrine as then there shal bee no Emperor no Empire so neither King of France Spain England Poland Hungary c. or if there be any they shall be Antichrists Life-gard and vassals Now tell me who they are that cast reproaches upon Christian Kings set their Crownes awry and menace them with eternall damnation Wherefore blessed shall ye be if ye hear and keep the Commandements of this Prophesie that ye may have right to the tree of life and may enter through the gates into the City But he that wil hurt let him hurt still and he that is filthy let him be filthy still and he that is righteous let him be righteous still and he that is holy let him be holy still Amen Even so come Lord Iesus and sanctifie us in trueth Thy word is trueth Amen PROVERB 27.6 Better are the wounds of a friend then the deceitfull kisses of an enemy The Authours PREFACE UPON THE REVELATION OF THE APOSTLE AND EVAGELIST IOHN HAPPILY BEGVN AND PROPOVNDED VNTO HIS AVDITORY IN THE VNIVERSITY Ann. 1608. IF any of you my Hearers admire wherefore after the Exposition of Pauls Epistle unto the Hebrews I should passe by so many excellent Bookes of the New Testament and take in hand the Interpretation of the last viz. the Revelation the Authour and Canonicall authority whereof hath long since variously bin disputed of and which being replenished with great secrets types and darke sentences is scarcely intelligible unto any The Objections against the Revelation and though it be entitled a Revelation yet seemeth not in the least to be a Booke revealed but rather shut up and sealed which seemeth also to bee the reason that it is placed at the end of the New Testament from the interpretation whereof because of its obscurity not a few of the ablest Divines have hitherto abstained and lastly seeing it hath long since bin held that it doth contain some things contrary to Apostolicall Faith and favour the heresie of the Chiliasts If I say any man wondreth at this my purpose such a one I would have with me to acknowledge that these very objections besides other causes which now are not requisite to be related with which this most Heavenly Book is injuriously charged offereth occasion unto me to interpret the same that ye might understand that the Revelation of John is so farre from the guilt of these accusations which do not a little weaken the Canon of our Faith that we rather may say of it what Jerome most truly said of the Prophesie of Isaias Whatsoever is in Holy Writ whatsoever can bee uttered by the tongue or received by the senses of mortall man is contained in this Booke which least it might seeme to be spoken by me without ground Prooem in Isa I thought good to praemise a few things in way of Preface in which I will handle somethings more briefly by other Interpreters more largely handled and somethings properly belonging to our purpose I shall more diligently explicate CHAPTER I. Of the Authour of the Revelation WHo was the Authour of this Booke Lib. 7. hist c. 25. Haer. 51. would never in our times have beene questioned unlesse Eusebius and Epiphanius had left in writing that some of old time did scruple the thing For Eusebius recordeth that in his time it was diversly on both parts disputed touching the Revelation Afterward he saith there were some who supposed from the Bookes called De Repromissionibus of one DIONYSIUS an Alexandrine Bishop and also from one Caius an old Writer that the Revelation was not written by John the Apostle but forged by the Hereticke Cerinthus who feined an earthly Kingdome to Christ in which the Saints should have their fill of corporall pleasures a thousand yeeres into which sense some whom they called Chiliasts men in other respects of note in the Church drew the twentieth Chapter of the Revelation But other Divines and worthy Fathers have alwayes demonstrated that there is no such thing in that Chapter and we also will shew it on the place But so farre is it from trueth The Revelation not written by Cerinthus that the blasphemous Heretick Cerinthus could be the Author of this Booke as nothing is lesse credible or more unlikely For Cerinthus blasphemously maintained that Christ was not before Mary But the Revelation throughout teacheth and proveth the Eternall Deity of Christ by such evident Arguments against Cerinthus Ebion Photinus and such like enemies of Christ as almost no Scripture affirmeth the same more clearly However therefore it is no marveile Lib. 4. adversus Mar. that the Marcionites as Tertulian recordeth as also the Alogian and Tatian Heretickes as Epiphanius Augustine and Philastrius testifie did reject the Revelation as being contrary to their heresie Yet the Grecians of old had no reason neither to this day hath any man a just or probable cause Iohn the Apostle author of the Revelation to call into question the Authour or Canonicall Authority of this most Sacred Booke That John the Apostle whose Gospell and three Canonicall Epistles are extant is the Author may be proved by solid and undoubted reasons First the Title it selfe sheweth that he is the Author 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Revelation of John the Divine But thou wilt say it is not said John the Apostle or Evangelist Lib. 3. hist cap. 13.
make manifest for Iohn being banished in the â—le of Patmos began alreadie to feel the fury of Domitian And here the dream of such is refuted who binde the fulfilling of this prophesie to the last three years before the end of the world 4 Iohn to the seven Churches Those things being forespoken of which served to gain autority attention to this booke John dedicates the revelation to the seveÌ„ Churches of Asia wishing Grace and peace unto them By seven Andreas understandeth all the Churches Because in scripture the number seven is a number of perfection but because the seven Churches in Asia are as it were nominated by a marke to be knowen therefore I understand that it was purposely dedicated unto them not that the revelation belongeth not to others but because the first vision doth directly concerne them the rest generally belongs to the whole Church Of Asia He speaketh of Asia the lesser or that part of Asia Ptolo. lib. 5 geogra cap. 2. which is invironed from the East with both countries of Armenia from the west with the Aegean sea from the North with the Euxine sea from the south with the Mediteranian sea Here Iohn had planted seven Churches of note whereof that of Ephesus was the greatest but after he was banished the teachers carelesly performing their office he is commanded in the first vision to reprove admonish them of their duty Grace to you and peace be or be multiplied as in 1 Pet. 1 2 by a familiar salutation he seekes to gaine the good will of those whom he was afterwards more sharply to admonish The Apostolical salutation hath beene opened in the Epistle to the Romans and Corinthians Grace is that free favor of God from which doth flow all the mercies of God and every good thing which we enjoy The Glosse doth wel understand it of the free forgivenes of sins Peace the effect of Grace is the tranquillity and joy of the conscience Rom. 1.2 of which the Apostle speaketh being justified by faith we have peace with God The Hebrews by the word peace understand all maner of prosperitie and hence the Apostles in the beginning all most of all their Epistles doe not with out cause wish the same unto the faithful Which is and which was and which is to come It is manifest that this is a paraphrase of the name of God who alone is the author and giver of Grace peace But others do interpret it otherwise Some of the father alone from whom the Apostles generally desire grace to the Churches Rom. 1.7 Grace and peace be to you from God our father he is called which IS because he is from none but the beginning of the deity is from him And which was because he was before all time in eternitie And which is to come Iohn 5.12 because he wil come to judge the world by the son that the father is said to judge no man is to be referred to the immediate judgement For the father hath not so given over the judgement to the son as not to keepe the power of judging stil in his owne hand Others refer all to the person of the son For he is he which is because Christ is the same God with the father which was because the word was in the beginning and which is to come because he will come in the clouds to judgement vers 7. Others will have the three persons to be noted by three differences of time attributing the severall times to the severall persons that is which is to the father which was to the son and that which is to come to the holy Ghost his coming in to the Church by proceeding from the father the son so Andreas grace be to you peace from the Godhead which subsisteth in three persons To be short others thinke that God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 essentially described and doe apply all the words to every one of the persons for the father is he which is which was and which is to come so is the son and so is the holy Ghost What then all these expositions were right and godly if Iohn in these words had ended his prayer but he addeth and from the seven spirits and from Iesus Christ by which hee declareth that he directeth his prayer in the behalfe of the Churches to the holy Trinitie But not indeed in words commonly used yet such as are convenient to his purpose for the stile of this prophesie hath many things proper and excellent fitted to the argument of visions which not being observed by some interpreters they vainly wearie themselves and go astray For seldom the name of God or of the father or of the son or of the holy Ghost is found in the revelation in expresse words But John speaking of God useth for the most part propheticall descriptions Therefore this prayer is set downe in words agreeing to the excellent proprieties of this prophesie and in stead of the ordinarie forme of salutations used of the Apostles Rom. 1.7 as grace and peace to you from God our father and from the Lord Iesus Christ or the grace of the Lord Iesus Christ and the love of God and the communion of the holy Ghost be with you all Iohn useth this kind as more proper and secret Grace and peace from him which is and which was and which is to come and from the seven spirits and from Iesus Christ c. in which words the true God three in persons one in essence is described as the divine attribute and prayer of the Apostle doe plainly manifest Now I come to the particulars From him which is Thus he describeth the person of the father by attributes proper to the divine essence yet common to every one of the persons Hereupon Christ assumes the same to himself vers 7. which is a most evident argument of his divinity And it is a description of eternity including and exceeding the three differences of the time present past and to come that is from him which is was and shall bee the words which is to come being put for shall be as in that of John 16 13. He will shew you things to come Act. 18 21. that is things that shall be so I must keepe the feast that cometh in Jerusalem And it seemeth that he altogether intended here to expresse that name of God in Exodus Exod. 3.14 EHIEH I wil be from which cometh the name Jehovah in which word as Vatablus wel observeth the Hebrewes take notice of those three differences of time It serveth for the great comfort of the Church in that he prayeth for grace peace not simply from God the father but from him which is which was and which is to come who alwayes remaineth the same and with whom is no variablenes Iam. 1 17. nor shadow of turning Indeed in the world the Church hath experience of diverse changes but in God alone she findeth constant
therefore we are bound to render due prayse to him because what he hath it is all for our good Glorie that is both the glorie of his Godhead as also the exaltation of his glorious reigning at the right hand of the father Dominion this respecteth both his omnipotencie which he hath from all eternitie as hee is God as also his authority over all creatures which he received in time as hee is the mediator For ever ever The Hebrewe ar golam sheweth the eternity of Christ for our consolation Amen a particle confirming so it shall be or so be it 5 Argument of Chr. deity from Aman to be faithful Furthermore here we have a fift and most manifest argument of Christs divinity For the effects attributed to Christ are divine For he is God Ioh 3 16. 20 28. Exod. 19 6. whose love is the fountaine the cause of our salvation it is God who hath purchased the Church with his owne blood It is God who hath made us kings and priests to himself for none but God can give the spirituall kingdom and Priesthood it is God to whom glory and dominion is dew now all those things being of right attributed unto Christ it plainly sheweth that he is God Vers 7 Behold he commeth with clouds and every eye shall see him This confirmeth the former argument that these things are certainly spoken of Christ seeing it is hee which must come to judgement it is hee whom every eye shall see to come in the clouds of heaven with power and majestie it is hee whom the soldiers pierced and at whose comming all the kinreds of the earth shal waile and the wicked shall cry saying to the mountains fall on us to the hills cover us Luk. 23 30. Isay 2 19. Hence it is apparent that John evē here attributes glory dominion unto Christ for the words to him be glory and dominion behold hee commeth doe manifestly accord But some may say why is there here a promise of his comming not onely to strengthen our faith touching his glorious returning to judgement but chiefly for the comfort of the godly and terrour of the wicked For now Christ being bodily absent seemeth as it were to have forsaken the Church in her affliction but our redeemer will come in the cloudes now the wicked rejoyce tyrants tyrannise and Antichrist rageth against the Godly as if they were left orphants But they shall see the judge comming gloriously in the cloudes him I say whom they have injuriously condemned pierced and still daily doe afflict in his poore members yea and shall bitterly howl when they shall hear that sentence pronounced Matth. 25 41. go ye cursed into everlasting fire c. This seemeth to bee the true meaning of the place the opinion therefore of Alcasar is absurd who refers this to the comming of Christ for to make the Church victorious in the conversion both of Jewes and Gentiles for that which followeth is contrary to his exposition With cloudes This is more then in the cloudes which is spoken of us for wee at the comming of Christ shall be caught up in the cloudes to meete the Lord in the ayre 1 Thess 4 17. And it noteth the divine majesty of Christ for it is spoken of Iehova God Psal 97 2 Cloudes and darknesse are round about him This confuteth the ubiquity of Christs bodily presence for he shall descend from heaven in the cloudes and with the cloudes therefore his humane nature is not nor ever shal be every where For how then could he possible come with cloudes which are not every where hence it is when we celebrate the Lords supper 1 Corinth 11 26. wee are commanded to shew forth his death till hee come So then hee will come visibly with the cloudes the which is a strong reason to prove that his body is not the mean time invisibly hid in under or about their host altar or chalice Every eye shal se him Synecdoche part being put for the whole that is all men both good Bad yea the very soldiers enemies which pierced him on the Crosse shal see him which serves to terrify all ungodly scoffers who because they see him not here on earth with their bodily eyes thinke not that he reigneth gloriously in the heavens But to their wo and condemnation they shal see him comming for they shal wayle before him that is horror and trembling shal come on them at the sight of the judge and hearing the sentence of their just damnation This is taken out of the prophecie of Zacharie 12.10 where Jehovah speaking of himself saith they shal looke upon mee whom they have pierced they shal mourne for him in that day there shal be a great mourning in Ierusalem A repenting mourning in the elect but in the reprobate of final desperation This very text John the Euangelist alledged upon the crucifying piercing of Christ by the soldiers Ioh. 19 37 hence we gather two things First that Iohn the Euangelist was the penman of this booke For hee alone here and in his Gospel applieth that place in Zacharie unto Christ The second is concerning the deity of Christ for that which Iehova in Zacharie speaketh of himself 6 Argument of Chr. divin they shal se me whom they have pierced Iohn attributes it to Iehova Christ pierced on the crosse who is neither the father nor the holy Ghost Therfore the son Iesus Christ crucified and pierced in the flesh is Iehovah And this is the sixt argument of the deity of Christ Even so Amen The two particles doe strongly confirm the comming of Christ to judgement to the end that the godly now in afflictions and troubles may no way doubt of their future deliverance neither the wicked thinke to goe unpunished who scoff at our faith and confidence The word nae even so with the Greekes and Latins is an asseveration Amen with the Hebrewes is a certain affirmation which two words usuallie put together exclude al maner of doubting as if he had said this is determined cōfirmed can not bee altered They are too curious who in the words seeke for a mystery viz. the calling of al natiōs unto Christ Vers 8. I am Alpha and Omega the beginning and the ending Here some interpreters beginne the vision whereas the preface here endeth For the person of whom he before sayd that he should come in the cloudes he presents here before our eyes as present and crying from heaven for the comfort of the Godly and terror of his enemies as if he should say doe yee doubt behold I am present I who am Alpha Omega the beginning the ending the Almighty c. who therefore shal hinder my comming to judgement or call it into question Thus in the Gospel he cryed out to the gainsaying Iewes Ioh. 8 2. I am the light of the world c. Ribera supposeth that these are the words of the holy
by the word of God and manifested and repressed their lyes and deceit For now at this time there were many false teachers among the Churches of Asia as Ebion Cerinthus and others who though they boasted themselves to be Apostles yet in truth were the professed enemies of the Godhead of Christ corrupting true religion and perverting the faith of many Act. 20 29. of whom Paul had forewarned the elders of this Church For it is the duty of teachers to defende the purity of faith and strongly to oppose such devouring wolves so to follow the example of the Angel of this Church who for this cause is greatly commended by Christ our Lord. Vers 3. And hast borne and hast patience He setteth forth more clearly his patience pointing at some special kinde of affliction either imprisonmēt or stripes which he had manfully sustained Before Christ saith he could not beare and here saith he had borne but there is no contradiction for there he spake of his not suffering of impenitent sinners in the Church and here of his patient bearing of afflictions for the Gospels sake And for my names sake hast laboured The vulgar as likewise Montanus doe somewhat differ from these words but without all doubt this is the proper and naturall reading of the place agreeing with the greater and lesser copies of Robert Stephanus imprinted at Paris For it appeareth that his labour and unwearied indeavours in sparing no paines to preach and maintain the faith of Christ is again commended that all might imitate the like diligence and faithfulnes in teaching for in this Angel we may behold a true paterne of a faithfull Bishop But now who would not thinke hearing so great commendations from Christ himself that he had been perfect in every respect and worthy of deserved reward Iob. 15 15 but the following reproofe sheweth the contrary and indeed God the heavenly judge seeth not perfection in the very best of the saincts 4. 2 part of the narration But neverthelesse I have somewhat against thee In the second part of the narration he reproveth him because he had left his former love Ambrose thinketh that he is blamed for a generall remisnesse and omission of his former zeal and indeavour in holy duties For security sometimes doth lessen the zeale even of the Godly so that they have need to be stirred up and provoked to holy duties Andreas understandeth that he is in speciall rebuked for not shewing as he ought◠his wonted love and charity to the poore And indeed it seemeth that he began by little and little to be covetous desiring to heap up wealth and so grew negligent of doing good to the strangers and poore brethren now covetousnes is the roote of all evill and most abominable in the teachers of the word for it is one of the principall vertues in a Bishop to be given to hospitality and to be a lover of it 1 Tim. 3.2 Tit. 1 8. And this seemeth to be the reason wherefore the cannon law allowed to Bishops one forth part of the Church revenues to the end they should be liberall the rest was given to the poore other uses It is probable therefore that this Angel otherwise an excellent teacher is here taxed for coveteousnes From whence we first observe that the godly faile in many things and have need to be stirred up by admonitions and reproose specially when either they grow cold in their good affections or are overcome with the cares of this present world and the desire of wealth and honour For the devil doth chiefly labour to ensnare all teachers by such baits and therefore they ought so much the more to take heed least hereby beeing overcome they become a scandall to the Church of God Observe secondly that ambition and coveteousnesse in ministers are the most lothsome vices that may be and therefore they ought to be the more carefull for to avoid the same We have an example of ambition in the disciples For when Christ spake to them of the crosse they were troubled about preeminency asking who of them should be the greatest Ciprian saith wittily that ambition doth sweetly sleepe in the bosome of the ministers of the Church And as for coveteousnes or desire of filthy lucre by how much it is detestable by so much the more it doth cleave and deeply roote it self in their harts hence it is that Creon in Sophocles saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is The whole priestly generation is given to coveteousnesse And certainly all the sacrilegious sale of holy things simony pride and luxurie which reigne in the Romish Church was ingendred by coveteousnes and at length by little and little overthrew the truth of Christian religion according to the Latine proverb Religion begate riches but the daughter deroured the mother For as Ierom wel observeth In vita Malchi after that the Christian Church had Emperors to be members thereof it increased indeed in power and riches but decreased in vertue and godlinesse giving us to understand that where coveteousnes and pride have gotten the upper hand there vertue and religion is cast off and oppressed Observe thirdly though Christ doth commend the excellent workes labour constancy of the Angel of this Church yet he was so farr from acknowledging any merit in him as that on the contrary he sharply reproves him for many grievous evils and threatneth to cast him off except be repent For Christ doth narrowly see and observe all our actions and strictly weigheth all our workes in the ballance Wherefore God forbid we should imagine to merit by any good we doe though indeed hypocrites commonly so thinke whereas the word of God doth testifie that all the workes even of the most holy men on earth are polluted with sinne and all our righteousnesses are as filthy ragges Isay 64.6 if God should enter into judgement with us Besides we can do nothing but what we are bound to doe for we are debrors to the law And therefore can not by our good works Ro. 8.12 to which we are debtors deserve any thing at the hands of God Observe in the last place that it is not enough to begin wel but if we looke for the recompence of reward we must persevere in wel doing unto the end For hypocrites at first seeme very zealous but afterward they grow luke warm and at last are altogether cold and so receive not the crowne of glory at the last day 5. Remember from whence thou art fallen This is the third part of the narration being matter full of reproofe First the teacher is exhorted to consider his fall Secondly to repent of his many evils Thirdly carefully to practise all his former holy workes of love and charity now neglected So that in this exhortation we have briefly the nature of true repentance propounded unto us First to take notice of the sinne committed A description of repentance for how else should we sorrow for
to them of the houshould of faith 3. his faith that is his sincere preaching of the truth received from the Apostles And lastly his patience in suffering of afflictions for the cause of Christ for this Church also if it be true which Epiphanius writes was persecuted by the Pagans Jewes and Cataphrygians notwithstanding this Bishop remained still constant in the truth And thy workes and the last The first and is declarative for chiefly thy workes the latter and seemeth not necessarie and the text may thus be read thy last workes are more then thy first as the vulgar Complutensis and Andreas read it It seemeth that the Pastor of this Church had with much courage lately undergone some great persecution for the which Christ here much commends him as adding this exellent work to his former or otherwise because in the general course of his life he daylie became more excellent for his latter workes were more that is more manifest proofes of his constancie and more worthie of praise then the first So that he is commended for his holie progresse in the duties of piety which is an example unto us that we also should labour to increase in the like workes of faith and love 20. But I have a few things against thee The second part is a reproofe of few things so the like in v. 14. not as if his evils were of no great corcernment but Christ like a good physitian lessens the disease that the patient may the sooner admit of the cure and not despaire of amendment His evil was in permitting the false prophetesse Jezabel to teach and seduce many to commit fornication and be present with idolaters at their worship and Idol feastings for it seemeth this woman was one of the Sect of Nicolaitans whose doctrine she maintained For these deceivers under pretext of libertie and Christian charitie taught that women were to be accounted common that it was lawful for them to communicate with the heathen in their services and feastings now howsoever these things were scandalous and dangerous yet of them thought indifferent and in the liberty of Christians and this verie practice some libertines at this day doe imitate This was a great neglect of zeale and courage in the Pastor in not seeking to redresse and free the Church of so pestilent an instrument but to suffer her amongst them to the destruction of many Shee is called Jezabel by a similitude as being equal in craft and malice to Jezabel the wife of Ahab for as this vilde woman by false witnesses caused Naboth uniustly to be put to death and cruelly oppressed many of Gods prophets so this lying Prophetesse boasting of divine revelations led aside many from the waye of God to her filthinesse and devilish worship of Idols Interpreters doe differ whither this was one woman or many and whither there were a whole Sect and nation of them Epiphanius as we have already shewed supposeth this to be spoken of Priscilla Maximilla and Quintilla false Prophetesses of Montunus who blasphomously boasting himself to be the comforter seduced these women to commit fornication with him and to Prophesie in his name But on the contrarie the text sheweth that it is spoken of Jezabel who at that time bore sway in the Church of Thyatira and not of any to come afterward neither is it likely that onely this Epistle should reprove vices to come when as all the other speak of things present Andreas understandeth it by a figurative speech as meant of the heresie of the Nicolaitans But wherfore should that sect be here darkned with such a kind of speech which twife before was manifestly named and treated of Alcasar coniectureth that by her the Iewish Synagogue is to be understood But there is no reason to transform the Iewes into the woman Iezabel who were before v. 9. comdemned by name and again in cha 3. v. 9. Besides the whole description tends to set forth in special some one particular wicked woman seing therfore there is no necessarie reason leading us to depart from the literal sence it is probable that this woman was verie famous in the city of Thyatira for her wealth authoritie and shew of pietie but in truth for her uncleannesse deceit and ungodlines was equal with Iezabel of old seducing many to forsake the truth and participate with her in horrible wickednes But touching this woman and her mentioned chap. 17. who is called a great citie there is no agreement betwixt them For there it is expressly said that by her is signified a great multitude yea Rome it self whereas here no such thing is intimated 21. And I gave her time This sheweth Christs patience and the obstinacie of this woman who made no use of his long sufferance in giving her time to repent Thus the wicked grow secure because of Gods forbearance and seeing Iudgment is not speedilie executed they rejoyce and thinke to go unpunished But what their reward shall bee is plain both from this place and Rom. 2.4.5 22. I will cast her The third part of the narration is a threatning of judgment which men by their inpenitencie bring upon themselves The punishment denounced is threefold 1. Against the woman herself 2. Against her lovers And 3. against her children Jezabel is threatned with a foule disease for so God commonly punisheth impure harlots to make them lothsome to others and publick exampels of dishonest courses Into a bed The antecedent is explained by the consequence Sick persons keep their bed the sence is the bed which she hitherto had abused to lasciviousnes luxurie and pleasure should be changed into languishing and sorrow But the Godly man the Lord wil strongthen him upon the bed of languishing Psal 41.3 make all his bed in his sicknesse And them that commit adulterie with her Her lovers shall also be punished eyther externally by the sword of the magistrate or some others or internally by torments of conscience But I rather take it to be meant of outward shame and punishment Vnlesse they repent Behold the mercie and patience of God he wil not destroy a most wretched harlot with her adulterers before he cal them to repentance being ready to forgive such as amend their wayes thus we see how repentance is the onely means to escape punishment Some times indeed the Lord inflicts temporall chastisement upon the repentant but the same is both mitigated and turned to their good besides none of them are eternallie punished 23. And kil her children with death He threatneth death to the children of this harlot which some take properly for such as were borne in fornication whom the Lord would suddenlie destroy by a heavie judgment that such an adulterous generation might not be spread among men Others take it metaphorically for her companions and lovers who defyled themselves with her I rather approve the former sence for otherwise the difference between the adulterers and their children would be taken away Hence we may learn 1.
our obedience For no man can be said to merit in dooing that which he is bound to performe but we are injoyned to keep the word of Christ and besides when we have don the utmost that we can yet we are but unprofitable servants God doth onely of his free grace reward our obedience constancy So that the speech of Christ in this place is not an argument drawen from the meritorious cause of salvation but frō the condition onely without which we cannot exspect the same for Christ promiseth to deliver none but such as keep his word Why then doth he thus speak not that we should be lifted up with an opiniō of merit but by promising a reward hee sheweth how acceptable our obedience is unto him as also to the end that we may increase persevere in grace From the houre of temptation The third consolation is contained in these words temptation that is the cruel persecution of Trajane or some other tyrant in calling it an houre he noteth the brevity of this affliction that they might the more cheerfully undergoe it The crosse is compared to a womans sorrow in travel Joh. 16.20 because of the shortnesse of the paine and the joyfull effect thereof See also Rom. 8.18 2 Cor. 4.17 To try them that dwel upon the earth the fourth consolation is taken from the use of afflictions They are not sent as punishments from God for our destruction but for the trial of our faith and constancie And in this respect they are first just because God hath right to trie us and 2 necessarie Isa 28.19 Iam. 1.3 1 Pet. 1 7. least we should grow slack and dull as also very profitable for vexation causeth us to understand worketh patience shakes of the drowsines of sin makes our faith more pretious then Gold to be found to prayle and honour glory to be short it stirreth us up earnestly to call upon God Seeing therfore the Lord makes his trials so many wayes profitable unto us Ps 91.15 set us be patient constant under the same He useth this temptation to try them that are upon the earth for God tries hypocrites wicked men as wel as the saintes though the effect bee diverse For by it the ungodlinesse in constancy lightnesse of the former is made manifest God hereby separating hypocrites wicked men crept into the Church from the society of saintes for these remaine constant the other by their apostacie manifest the secret corruption of their hearts Moreover we are to take notice that these words them that dwell upon the earth are alwayes in this booke taken in a bad sence as signifying unfound men idolaters the followers of Antichrist as will appear in the following hystorie 11 Behold I come quickly This may be referred to the following exhortation I will come quickly hold fast therefore that treasure of faith which thou hast received But it seemes rather to agree with that which went before as a conclusion of the third consolation promising to come quickly to destroy the wicked to deliver his children least by delaying their deliverance they might seeme to be impatient Some referre this to his last coming If so then quickly notes not the time at hand but sooner then the world is aware of For although the Lord be not yet come 2 Pet. 3.9 yet he is not slack saith the Apostle concerning his promise but is long suffering to usward not willing that any should perish but that all should come to repentance He will therfore come quicklie that is sooner then many thinke For when the world shall say peace and safety then sudden destruction commeth See Chap. 1.1 Hold that fast which thou hast In this third part of the narration he exhorts them to sincerity and constancy in the faith that they loose not the reward And it is added to the foregoing consolation least by it we should become secure The sentence is brief but very emphatical Hold fast that which thou hast What had they faith and a good conscience as Paul expounds it 1 Tim. 1.18 And indeed these are the chief heads of all spirituall blessings the which whosoever hath and keepes in this life shall obtaine a crowne of glory in the life to come These two the Pastor and Church of Philadelphia had and with them all other graces For by faith they had righteousnes sanctification adoption and hope of glorie to come By a good conscience they increased in sincerity patience and constancie under the crosse as we have alreadie shewed These things saith he hold fast to wit unto the end The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used notes the necessitie of our uttermost indeavour and strength considering the many lets and impediments which otherwise might cause us to make shipwrack of faith and a good conscience unlesse we strive with all our power Thus we see they are exhorted to perseverance in their integrity That no man take thy crowne The reason is drawen from the dangerous effect of slothfulnes for not they that fight remisly but onely such as hold out and overcome 2 Tim. 4.8 Iam. 1.12 1 Pet. 5.4 are crowned in signe of victorie Thy crowne so he calleth the reward of life eternall Paul termes it the crowne of righteousnes which shall be given to them that overcome by Christ the righteous judge Iames the crowne of life Peter the crowne of Glorie that fadeth not away the which all faithfull teachers shall receive when Christ the great shepherd of the sheepe shall appeare Thus this crowne is distinguished from those other crownes which in ancient times were given unto conquerours See our Commentarie on 1 Cor. 9.24 We may here observe manie things the which I will breifly touch First we are taught that the promises of God ought not to make us secure but rather to stirre up our indeavour to constancie for we cannot assuredly applie them unto our selves except we earnestly labour to performe our duty Christ promised indeed to this Church to keepe them from the houre of temptation yet he bids them hold fast what they had intimating that our faith and constancie ought not to be lessened by the promises but rather strengthened and increased Secondlie we are taught that they onely shall be crowned with the promised reward in heaven who hold fast what they have here receyved we shall be cloathed upon with our house which is from heaven 2 Cor. 5.3 if so bee that beeing cloathed we shall not bee found naked Thirdlie seeing it is called thy crowne it seems to denote that in heaven we shall have every one his owne crowne from whence it may be gathered that as there are degrees of punishment so there shall bee differences of reward yea undoubtedlie such faithfull teachers as have brought manie to righteousnes Dan. 12.3 shall shine as starres in the firmament Iovinian against whom Ierome disputeth seems to hold that all the faithfull shall have one and
Senens lib. 2. p. 87. and againe theirs by the Collossians The which place being doubtfully rendred in the Latine version hath occasioned some to thinke that Paul writ the Epistle which is now extant unto them of Laodicea but it is an Apocrypha writing compiled by som deceiver and taken from the Epistles to the Galatians Philippians and Colossians Theophilactus and some others understand it of the first Epistle to Timothie which was sent as they say to Laodicea a chiefe citie of Phrygia Pacatiana as the subscription also hath it But that cannot be for as it may be gathered from Coll. 2.2 Paul had never seen those of Laodicea Chrysostom therefore and others with more likelihood understand it of an Epistle which they of Laodicea wrot unto Paul in which without doubt they testified their faith and piety unto the Apostle Lib 5. cont Marc. Tertullian saith it was the opinion of Marcion that the Epistle to the Ephesians now extant was writen by Paul to them of Laodicea Now howsoever this Church in Iohns time was grievously corrupted yet questionlesse after this vehement reproofe which Iohn from Christ delivered unto them they repented of their evils For Eusibius commendeth this Church as flourishing in his time and mentioneth some of their Bishops and among others Anatolius a chiefe opposer of Paulus Samosatenus and after him one Stephanus who indeed in learning and eloquence was equall with the rest but not in vertue constancie for in the time of persecution he denyed the faith to the great scandal of the Church of Christ And hence it may probably be gathered that this Epistle to the Laodiceans wrought much good in them And also we are again here taught that pastors Churches may erre and fall away unlesse they be by the power of God preserved in the way of truth Now we come to the Epistle These things saith the Amen The preface as formerly proves the authority of the Epistle describing Christ the Author thereof by three glorious Epithâ—es namely that he is the Amen the true and faithfull witnesse and the beginning of the creation of God These things are taken from Chap. 1.5.6.7.8 Christ calleth himself the Amen from the Hebrew Aman veritie It is an affirmative particle and caries with it the nature of an oath confirming the truth and certainty of things it is in greeke nai yea in Latine certe profecto verely verely In this place it is put in stead of an adjective for him who is most true both in his promises and threatnings and is expounded by the following words the true and faithfull witnesse which we have spoken of on Chap. 1. v. 5. Christ therefore is the Amen the true and faithfull witnesse because as he is God so he is truth it self and the essentiall wisedome of the Father And as he is man he hath witnessed and brought forth the testimony of the gospell out of the bosome of his father and by divine miracles so confirmed the truth thereof as that none but with great impiety can question the same Now the reason why here he calleth himself thus seems to bee because he had to doe with hypocrites who beeing growen secure began to esteem of the faith of Christ as a thing indifferent that for the cause thereof they needed not to contend with the Pagans or suffer affliction for the same Now Christ to the end that he might more plainlie take them for their lukewarmenesse doth by these epithites declare his truth and faithfulnesse The reason wherefore Christ is called Amen is shewed by the Apostle 2 Cor. 1.19 where he saith that Jesus Christ preached among the Corinthians was not yea and nay that is variable and inconstant because in him all the promises of God even from the infancie of Church unto this day are Yea and Amen that is surely and certainely fulfilled unto the glory of God the Father The which as it the serves to refute their folly who eyther call in question or reject the faith of Christ as doe the Turks Jewes Epicures Hypocrites and others so it doth very much comfort and strengthen the faith of the godlie For seeing Christ is the Amen the faithfull and true witnesse he wil stand to his promises and never forsake them that trust in him Ioh. 14.18 Hebr. 13.15 according to that which is written I will not leave you Orphants I will not leave thee nor forsake thee c. The beginning of the creation of God As the two former titles declare the faithfulnesse of Christ so this shewes his excellencie and power Observe this ambiguous manner of speech The beginning of the creation of God this is ambiguously rendred For the word which is in the text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not onely the beginning or original But also principallity and dominion Now in what sence soever it be taken it clearlie proveth the Godhead of Christ If we render it principallity that is prince of the creation or creatures it shewes that he is God If we render it the beginning of the creation it prooves the same thing For he as the Son did with the Father and holy Spirit Ioh. 1.3 give unto all creatures the beginning of their beeing for all things were made by him and without him was not any thing made that was made Arius contendeth that the Son is onely the beginning of the creation that is the first creature But he falsely corrupteth the text For Christ is said to be the beginning not passively but actively as appeareth Chap. 1.8 where he is absolutely called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning and ending which can not be spoken of any creature Some interpret this of the new creation but that also doth no way derogate from his divinitie For a divine power is as much required to make a creature new as there was in the first creation So that these two interpretations are not to be separated but joyned togither Now Christ doth in this place call himself the beginning that these blinde and naked Laodiceans might the sooner returne unto him as to the fountaine of all good XXIII Argum. of Chr. deity This therfore is a XXIII argument proving the divinity of Christ our Lord. 15 I know thy workes that thou art neither cold The narration containes many particulars as reproofe commination confutation perswasion exhortation and promise unto v. 21. First in this verse he sharpely reproves the Laodiceans as not answering to the name by which they were called For Laodicea signifies as much as a people just sincere and wel reformed in manners faith and godlines being derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a people and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 just But thou saith Christ art neyther cold nor hote Interpreters are diversly minded about such as are said to be hot cold or lukewarine Alcasar brings in eleven opinions but he seeks a knot in a rush The thing it self plainely shewes that Christ by a proverbiall metaphor
sufficient for the attaining of spirituall riches And this kind of faith we willinglie graunt to Ribera who here cavils against us Christ therefore mentioneth their pride as another cause for which he will spue them out as appeareth by the causal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because thou sayest that is proudlie boastest therefore I will spue thee out my mouth And knowest not that thou art wretched Here he refuteth their vanity and foolishnes by a contrarie judgement of them For as it is a vaine and foolish thing for a beggar to boast of the riches which he hath not even so is it for men to be lifted up with any confidence of spiritual riches before God seeing in this respect they are altogether destitute And though we may abound in outward goods yet to glorie therin is vanity for they are transitory perish in their use And knowest not Here he sheweth that ignorance is the cause of the pride of hypocrites indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 know thy self is a verie hard lesson And therfore there is no better remedie to beat downe our pride then to examine and know our selves That thou art wretched He sheweth us in five epithites what hypocrites are yea what all of us are by nature Wretched Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The natural miserie of all men that is oppressed with calamitie and sicknesse such a thing is hypocrisie and pride before God And miserable Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deprived of mercie without which men must perish for ever And poore Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as destitute of righteousnesse true holines before God as the poore beggar which hath not any thing to supply his necessity And blinde Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is one ignorant of his miserable state and condition hypocrites ordinarily are sharpe sighted in wordly matters yea many times they have a large knowledge of divine mysteries not withstanding touching the knowledge of themselves they are as blinde as beetles And naked Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wanting Christ the wedding garment For hypocrites though they be partakers of the Sacraments yet beeing destitute of true faith put not on the Lord Iesus Thus Christ in reproving of these men stirres us up to the knowledge of our owne miserie and the seeking after of Gods mercie for knowledge is the first steppe to salvation 18 J counsell thee to buy of me Gold In the fourth place he prescribeth to such as are desirous of salvation remedies against their evils In which he metaphorically describeth faith and true repentance with the fruit thereof The first is to buy Gold this remedy is opposed to three evils But what can a begger buy without mony with a price indeed not any thing but according to the manner of beggars onely by intreaty prayer to God alluding undoubtedly unto the prophesie of Isay Isai 55.1 Ho every one that thirsteth come ye to the waters he that hath no money come ye buy eat yea come buy wine milke without mony without price Wherfore doe ye spend mony for that which is no bread Where the Lord teacheth us first that the means necessary to salvation are attained by free grace Secondly he reproveth their hypocrisie who thinke to obtaine it by the merit of workes Lastly the Simonie both of the old Pharisees and new Romanists who sell heaven for mony also their foolishnes who bestow gold on such trash is here condemned But on the contrarie he commandeth them to buy Gold tryed in the fire by which some understand the word of God Psa 12 7. 119.127 1 Pet. 1.7 purer then silver tryed seven times in a fornace to be desired above gold yea above most fine gold Others understand it of faith by which onely we are made partakers of all heavenly blessings The which being tryed by the fire of afflictions is much more precious then gold that perisheth Both these interpretations are sound For Christ sends hypocrites to the law the Gospell by which we come to know our owne misery want which causeth contrition uncovers the maske of hypocrisie stirres up earnest desire for grace workes in us confidence in the mercie of God And by faith the forgivenesse of our sins righteousnes sanctification eternal salvation is obtained through Christ Iesus Buy of me A worthy sentence Christ is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or merchant who alone dealeth in the heavenlie merchandise of our salvation offering the same unto us in the Gospel not for a price or in regard of workes sake but freely to be obtained by faith prayer Here is that Monopolie of Christ our lord without which there is no salvation They therfore who look to be saved by saintes shall misse of their expectation and so shal all who give credit to the indulgences of Antichrist setting heaven to sale for mony XXIV Argu. of Chr. deity This therfore is a XXIV argument proving the Godhead of Christ For that which is here ascribed to Christ is by the prophet attributed to Iehovah God That thou mayest be made rich They who posses much gold are accounted rich in the world now it is not gold but faith by which we posses Christ with all his treasure that makes us rich in Gods account And white raâ—â—ent This is opposed as a remedie to the fift evill having bought gold of Christ we must also buy white raiment For he saith that we are both poore and naked and therfore as we stand in need of gold to supply our poverty so likewise raiment to cover our nakednes What is meant by raiment appeares by the effects namely the covering of our filthie nakednes that is the deformitie and guilt of sinne the which cannot be covered by any righteousnes or merit of our own Isai 64.6 Because all our righteousnes is as filthie cloutes in the sight of God Now Christ with his righteousnes is this white and impolluted garment which is put on by faith and in a speciall manner received of the faithfull in the sacraments Thus we see that to buy white raiments is by faith to seek for appropriate unto our soules righteousnes and salvation in and through the alone merit of Christ It is called white because it is purified in the blood of Christ that immaculate and undefiled lambe for whitenes doth denote puritie And he seems to allude to the manner of the Romanes called candidati who seeking for any office or dignity in the common wealth Vide Cicer. pro Mur. came clothed in white apparel to the place of election by their garments testifying the integrity which becommeth magistrates The white garments spoken of in v. 5. denote our being made partakers of heavenly glorie but not so in this place for the former place hath respect to the reward of victory after this life but here he speakes of white raiment with which we must be cloathed in this life that so we
up our desire and by his spirit inableth us to performe his will Austin saith wel God commandeth us those things which we cannot doe that we may know what we ought to aske of him And in another place O man observe from the commandement what thou shouldest have by reproofes what thou art deprived of by thy owne default and in prayer acknowledge whence to receive what thou desirest to have And againe other where the Lord ascribes the whole worke of our conversion unto himself alone and commandeth us so to acknowledge it As I will make you to walke in my wayes and I will take the stony heart out of your flesh and I will give you an heart of flesh Turne thou me and I shall be turned No man can come unto me except the Father draw him without mee yee can doe nothing fee the like Ephe. 2.1 and 1 Col. 2.13 1 Cor. 2.14 Rom. 8.7 2 Cor. 3.5 Luk. 24.45 Act. 16.14 Act. 11.18 All which testimonies doe plainly evince that the grace of conversion is not indifferent or universall but as our sufficient so also our effectuall help doth wholy depend upon the generall and particular pleasure and motion of God Which difference of the scriptures and the cause thereof because the Pelagians and their adherents have not observed But â—â—ther abused the former places as if they were absolutely spoken And corrupted the latter by their equivocations about grace calling it as they also do to this day a swasorie indifferent and resistible grace limited by the will of man eyther to that which is good or evill they have most falsly wrested the same for to establish their Idoll of free-will Now herewithall they must of necessity embrace all other Pelagian heresies and impieties also as namely 1 That faith and good workes foreseen doe goe before Gods predestination and so are not from Gods predestinating of them whereupon it will follow that predestination beeing an effect of causes and conditions foreseen is not to be called a predestination but rather a postdestination 2 That faith going before predestination must also bee before vocation seeing we are elected before we are called And by this ground not God but man should be the author of faith contrarie to that of Rom. 9.16 Jt is not of him that willeth or of him that runneth but of God that sheweth mercie 3 That the will eyther co-working or not co-working with foregoing grace doth make men to differ which is contrarie to 1 Cor. 4.7 Who maketh thee to differ from another And what hast thou that thou didst not receive And so the increase of faith and grace should be given according to the merit of congruitie 4 That mans will is not corrupted or made worse by the fal of Adam And so eyther there should bee no originall sin at all or els but in name onely wheras The heart of man is deceitfull above all things 5 That the law is not above mans strength but that he may absolutely fulfill the same and bee altogether free from sin in this life if he would wheras the scriptures on the contrary teach That there is not any one just man in the earth which doth good and sinneth not All which errors establish merits of condignity overthrow the grace and merits of Christ and so consequently the truth of Christian religion beeing nothing indeed but in name onely and in a word confirmes pagan divinity and philosophy For in all these positions the names onely excepted there is nothing but what philosophie it self teacheth both concerning the beginnings and reward of vertue which to philosophers is faith righteousnes and workes To him that overcommeth will I grant to sit with mee He shuts up the epistle with the accustomed Epiphonema or acclamatorie conclusion beeing a promise and as it were a third reason of the exhortation And it is twofold 1. from the reward of the victorie I will grant to him to sit with mee on my throne And 2 from his example Even as I also overcame and am set downe with my father c. Or els this may be a reason of the former promise wherefore Christ will grant or give power and part of his throne to him that overcommeth to wit because hee now as a conquerour sitteth on the throne of his Father For often in scripture the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used is causal as in Io. 17.2 As thou givest him power For because thou givest c. And Luk. 4.36 bee yee mercifull as your Father For because your Father is mercifull c. The Throne is the seat of glorie and power Christs throne is the glorious power of his exaltation the which he promiseth to make us reallie partakers of if we overcome for we shall be coheires with him yet so as there shall alwayes remaine a remarkeable difference between Christ the head and us his members And therefore he saith not I will grant to him to sit in the throne of my Father that is at the right hand of the Father which dignity is indeed onely proper to Christ the head 22 Hee which hath an eare to heare c. See Chap. 2. v. 7.11.17 THE PREFACE OF THE SECOND VISION Of him that sate on the Throne And of the booke sealed with seven seales And concerning the Lamb opening the booke HItherto Iohn hath recorded those things which he had seen received of Christ to be written by name unto the seven Churches of Asia The things which follow in the rest of this booke are of a higher nature and concerne the future condition of the whole Church The condition and lot of the Church in this world but especially the churches of Europe And all tends to teach that the Church ought not to expect a flourishing estate in this world seeing it should be tossed and tryed first with manifold persecutions of tyrants afterward by heretickes And at last should bee oppressed by Antichrist with a more heavy servitude both spirituall and corporal then formerlie shee ever had been afflicted by open enemies and tyrants Now least the hearts of the Godly should faint under the burden The comforts of the godly under the crosse fower kinds of comfort are contained in this prophesy beeing taken 1. FROM GODS PRESENT HELPE who will not sorsake his in the battell 2. FROM THE TIME OF THEIR TROUBLES they shall neyther bee allwayes or ouerlong upon them 3. FROM THE END OF THEIR ADVERSARIES which shall bee tragicall and mortall And lastly FROM THE HAPPIE CHANGE OF THEIR WARFARE Christ will powerfully revenge the cause of his Church in this world and at length glorifie her in the heavens Moreover these things are premonstrated by Iohn The following visions are distinct in sixe distinct visions And they are partlie universall representing the entire historie of the Church from her first beginning untill the last judgement Of this nature is the second third fourth and seventh vision And partlie particular onely shadowing out the battels of
the fulnes of his power and his eyes his divine insight this is set forth unto us that we should beleeve that the Lamb beholdeth governeth all things by his infinite wisedome providence The seven eyes are said to bee the seven spirits of God sent forth into all the earth which is taken from Zacha. 4.10 signifies the same thing For seeing the Lamb is Lord of the spirits or Angels and sends them forth into all the earth as a master doth his servant it plainlie proves that he is true God XXVIII Argum. of Christs deity For the Angels have no other Lord but Jehovah see Chap. 4.5 And hence the seven eyes of Jehovah in Zacharie are here called the seven spirits of God Seeing therefore so many hornes and eyes are attributed unto the Lamb let the godly know that he wants neyther power nor knowledge for to preserve them And let the wicked fear and tremble before him for he sees all their ungodlines and is able to represse theyr tyrannie Let us also brieflie take notice how Antichrist Chap. 13.11 hath two hornes like unto the Lamb signifying that he like an Ape imitates the Lamb. But he is much inferiour For the Lamb hath not two onely but seven And therefore can easily destroy him by the spirit of his mouth 7. And he came and tooke the booke After the description of the Lamb now followes what he did He came That is he came forth out of the midst went to the throne and tooke the booke out of the right hand of him that â—â—te thereon viz. to open the same By which action he sheweth that he both can and will unseale the booke of God that is reveale this prophesie unto Iohn and unto the whole Session in heaven Thus we have here fulfilled what is spoken Chap. 1.1 to wit that God gave the Revelation to Christ Christ to Iohn For this Lamb that is Christ tooke the Revelation out of the right hand of God on the throne not unwillingly but freely giving it him to the end it might be revealed unto Iohn and unto the whole Church I will not be curious in disputing what this taking of the booke was They who understand by this booke the whole counsel of God interpret this taking thereof a commission to reveal the secret mysteries of salvation unto the Church But we have shewed v. 1. that the booke denotes the Revelation Wherfore this taking and opening of it signifies nothing else but the exposition thereof But this seems to contradict the interpretation touching Christs sitting on the Throne For the Lamb sits not on the throne but takes it from him that sate theron Now he cannot be both giver and receiver I answer It is true he cannot give and receive in one and the same respect but there will follow no absurdity to say he doth it in a diverse respect to wit if we consider his person and office Christ gives the booke as he is God and takes it as he is God-man the mediatour Thus he is both author and opener of the booke even as he is said in diverse respects Heb. 1. v. 9. 9. v. 11.14 13.10 to be priest sacrifice altar the anointer anointed But if any wil contend that God absolutely is he that sits on the throne it comes al to one thing as I have formerly proved For the Father sits and reignes in the son to whom he hath given all judgement The third part of the Chapter The hymne sung unto the Lamb. 8 And when he had taken the booke the foure beasts foure twenty Eldels fell downe before the Lambe having every one of them harpes golden vials full of odours which are the prayers of Saints 9 And they sung a new song saying Thou art worthy to take the booke to open the seales thereof for thou wast slaine and hast redeemed us to God by thy blood out of every kindred and tongue and people and nation 10 And hast made us unto our God kings and Priests wee shall reigne on the earth 11 And I beheld and I heard the voyce of many Angels round about the Throne the beasts and the Elders and the number of them was ten thousand times ten thousand and thousands of thousands 12 Saying with a loud voyce Worthy is the Lambe that was slaine to receive power riches wisedome strength honour glory blessing 13 And every creature which is in heaven on the earth under the earth and such as are in the sea and all that are in them heard I saying Blessing honour glory and power be unto him that sitteth upon the Throne and unto the Lambe for ever and ever 14 And the foure beasts said Amen And the foure and twenty Elders fell downe and worshipped him that liveth for ever and ever THE COMMENTARIE 8. ANd when he had taken the booke Now followes the heavenlie thanksgiving for the taking of the booke 1. Of the beasts and Elders 2. Of the Angels 3. Of all other creatures which is the IV Apparition 4. Againe of the beasts and Elders every one of them singing a peculiar himne unto the Lamb and unto God gratulating the Church because of the revelation First the cause of their rejoycing is noted And when the Lambe had taken the booke The cause of joy in the heavenlie inhabitants Here now the griefe of the creatures as also the teares of Iohn doe cease for in this booke is contained the whole counsell of God concerning the good of the Church the salvation of the elect and destruction of the adversaries unto the end of the world The latine version reads when he had opened the booke which is a manifest corruption of the text for how could he have opened the booke while the same was shut and sealed Ribera purposelie passeth it by But Alcasar seekes to excuse the matter by manie shifts but sayes at last that he had seen it written in a Greek copie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he had opened boldlie affirming that it was by some one or other changed into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he had taken which shamelesse assertion of his is confuted in the first verse of the following Chapter Secondlie the gesture and habit of the beasts and Elders is set forth somwhat diverse from what we heard before The gesture and habit of the beasts and Elders They fall downe before the Lamb humblie submitting themselves unto his will rendring not a civill but a divine worship to Christ whence againe is proved his deity forasmuch as religious adoration is due to none but to God onely Having harpes Musical Instruments XXIX Argum. of Christs deity wherewith the holie Prophets kings were wont to prayse the Lord not as if God were delighted with any such thing but because it stirred up the religious affection of the saintes to God-ward And golden vials ful of odours The priests of old made odours for
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
is the council gathered out of all nations peoples tribes and tongues And so long the Fathers of the councill rejoyced over the witnesses beeing dead Brightman referrs it to the Councill of Trent in which the Fathers likewise rejoyced three yeeres and an halfe over the treading down of the scriptures of the old new Testament which he maketh to be the two witnesses Now however these things be verie probable yet I dare not conclude whither the spirit had respect hereunto I thinke it more safe to follow their opinion who understand the three dayes an halfe indefinitelie of a short time in which the contumelie of the witnesses and triumph of the adversaries shall endure beeing scarselie the halfe of a weeke Es ist vmb drey oder vierthalb tag zu thun so hat der Pfaffen tantz vnd jubiliren ein ende that is It is but to doe for three or three dayes and an halfe and then the Popes dancing melodie shal have an end This circumstance of time therefore is inserted in way of comfort as taken which is usuall unto the scriptures from the brevity of their trouble and deliverance at hand Io. 16.16 2 Cor. 4.17 Cic. in Lael A little while and yee shall not see me c. Our light affliction which is but for a moment worketh for us a far more exceeding waight of glory Wherefore as Cicero saith Omnia adversa quantumvis magna tolerabilia esse si sint brevia all adversities are tolerable though great if they be short And their carkeises The carkeises of the witnesses we shewed to be not onely their bodies The carkeises of the witnesses vnburied against which Antichrist rageth by the civill and spiritual sword but also their bookes writings families and estates These things shal lie unburied in the streetes that is publickely exposed as doung to all manner of reproach And the reason is given For they shall not suffer them to be put in graues The which cruelty is contrarie to nature and the Law of nations But who will not suffer it The Beast with his mitred Locusts and the rest of his followers As by their Councils may be seen Now here one sort of the worst of contumelies is put for all kind of reproaches which hitherto in the Papacie as histories testifie have been fulfilled according to the letter For according to Popish lawes such as are hereticks may not be buried as beeing unworthie to be covered with earth but rather to be consumed in flames of fire And therfore anno 1387 the Councill of Constans ordained that the bones of Wickleffe should bee taken out of the grave 28 yeeres after his death and burnt that so the ashes therof might lie unburied in the streets The said Council would not permit the carkeises of the two witnesses Husse and Jerome to be put in graves but to be burned the ashes cast into the River Rhijne And the like cruelty the Beast hath exercised against infinite carkeises writings families and estates of Martyrs That the bodies of Luther Melanchthon other witnesses were not cast forth in like maner was not for any want of crueltie in the Beast For had they fallen into his hands they should have had the like usage Now the spirit would not have us to be offended at this kinde of contumely for it no way derogates from the salvation of the witnesses because precious in the eyes of the Lord is the death of his gratious Saintes and to be unburied is but a small losse 10. And the inhabitants of the earth shall rejoyce The madnes and fury of Antichristians is here shewed with the cause thereof Inhabitants of the earth Thus in way of contempt as in Chap. 6.10 he calleth worldly men the sworn vassals of the Beast the children of the earth wholy given to worldly things This is Antichrists Catholick Church here upon earth What shall they doe They shall rejoyce over the dead bodies of the martyrs and send presents one to another in token of joy as they use to doe in times of publick triumph and victorie But this is an inhumane not to say a divelish wickednes for to rejoyce at anothers harme and insult over the afflicted It is saith Rupertus a most foule sin for wicked men to rejoyce in their evill and ungodly actions But wherat shall they laugh even at their own wickednes which is indeed madd mirth and to be ashamed of During the Councill of Constans were kept publick bankets and showes at the burning of the martyrs as if they had overcome their enemies And to this day as often as the Locusts condemn the Saintes unto the fire they keep holy dayes as they call them and feastings they sing Te Deum Laudamus and gratulate each other by sending gyfts and presents one to another We therefore ought not to be offended at this furious mirth of the Beast his followers but rather to be confirmed in the faith for in this very thing he doth manifestly shew himself to be the great Antichrist Now what is the cause of their joy Because these two prophets tormented the in inhabitants of the earth This indeed Antichrist pretends as if the martyrs were justly put to death deprived of Buriall and burnt to ashes because they were troublesome by their preaching disturbers of the publick peace guilty of crimen laesae majestatis blaspheming God and the Saintes and opposing the Catholick Church But it is a lying pretence for the Gospell is the doctrine of peace Antichrists false pretence for his tyranny of comfort and life The witnesses therefore labour by their doctrine to keepe the inhabitants of the earth from eternall torments and to direct them into the way that leadeth to eternall salvation Neither is it any fault in the witnesses that the ungodly are offended at the doctrine of Christ pricked in their consciences tormented and become ontragious but it is by their own malice who because they love falshood hate the light as such which have sore eyes cannot endure the brightnesse of the sunne The Gospell therefore torments the wicked by accident For in its self it comforts makes glad the hearts of the faithfull Hence we learn that it is the propertie of Antichristians falsly to impute that unto the witnesses of the truth which is proper unto themselves For it said is in Chap. 9.5 It was given to the Locusts not to kill but torment men so then it is the proper worke of the Locusts to torment and vexe the conscience by their deceits And yet they are not ashamed falsely to accuse the witnesses of Christ as if they tormented the sons of men 11. But after three dayes We have heard the martyrdome of the witnesses and the triumph of Antichristians thereat Now let us heare the catastrophe or change The witnesses that were slaine are delivered and restored to life and glorie the adversaries amazed tremble and perish Which serves to comfort us against Antichrists crueltie considering
adjunct of the magnitude It was a great signe 2. From the place It was in heaven 3. From the form It was a woman who is described by three external adjuncts She was clothed with the Sun she had the Moon under her feet and a crown of stars on her head ver 1. Three internall also she was with childe travailed in birth and for paine cryed to be delivered vers 2. The latter signe is described 1. from the place it was seen in heaven 2. From the form it was a Dragon 3. From the quantitie it was great 4. From the colour red 5. From the monstrous shape having seven heads ten horns seven crownes v. 3. 6. From a double cruelty with his taile he cast the third part of the stars from heaven to the earth stood to devour the Womans childe v. 4. In the second part is set forth 1 the womans fruite or child by a threefold description 1. His sexe a man child 2. His office a ruler of the nations 3. The event he was caught up to the throne of God ver 5. The Womans flight sustentation and abode in the desert the which is inserted by an anticipation ver 6. For the woman did not flie presently but after the Dragon was cast out of heaven and she received wings v. 14. The war that was the place wherof is noted to be in heaven the Combatants Michael the Dragon with their Angels on both sides v. 7. And the catastrophe or successe of the battel Michaels victory the Dragons overthrow with a threefold description of the said Dragon he is that old serpent the calumniator seducer of the whole world v. 8.9 And the effect a song of prayses of some in heaven not named in which they celebrate three benefits of this victorie viz. that the kingdom of God and Christ is vindicated that the Church militant is freed from the accusation of the conquered Dragon v. 10. and that the Church also herselfe was a conquerour of the Dragon shewing three causes therof one principal meritious viz. the blood of the Lamb two ministeriall the word of their testimonie and constancy in the faith v. 11. 2. They gratulate the heavens them that dwell in them for this victory v. 12. They denounce woe to the inhabiters of the earth and sea for three causes one efficient because the devil was come down unto them two moving causes because he was full of wrath having but a little time Ibid. A new attempt of the Dragon against the woman by persecution v. 13. The Womans flight And 1. her help to it two wings of an Eagle were given her 2. The forme she flue out of the sight of the Dragon 3. The place into the wildernes 4. The end there to be nourished 5. The time for a time times and half a time v. 14. Another attempt of the serpent against the woman He vomiteth out waters to drown her v. 15. The womans preservation not beeing hurt therby through the earth swallowing up the waters ver 16. The Dragons wrath and war against the rest of the womans seed the which seed is noted by two epithites by their obedience to the Law faith in the Gospel v. 17. And thus the history is ended by noting the place in which Iohn then stood v. 18. The first part of the Chapter Two signes in heaven of the woman in travell the Dragon watching to devour her child 1. And there appeared a great wonder in heaven a woman clothed with the Sun and the Moone under her feet and upon her head a crowne of twelve starres 2. And she being with child cryed travailing in birth pained to be delivered 3. And there appeared another wonder in heaven and behold a great red dragon having seven heads ten hornes and seven crownes upon his head 4. And his tayle drew the third part of the starres of heaven and did cast them to the earth and the dragon stood before the woman which was ready to be delivered for to devoure her childe assoone as it was borne THE COMMENTARIE ANd there was seen This Vision goes up higher with the condition of the new Church then hitherto hath bin don in the other viz. from the very birth of Christ at which time the Church of the Gospel began to be born For it is apparent that here is represented the first birth infancy youthful condition of the new Church both how it was born educated accepted in the world Therfore howsoever in this prophesie are represented unto Iohn not things that were already past but to come neverthelesse the nienty six yeeres which were from the birth of Christ until the time of this revelation that is from the 42 yeer of Augustus unto the 14 yeer of Domitian are also included in this vision and hence we see that it is more full and perfect then the others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was seen to mee or by mee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a signe or wonder An image represented either to the eyes or understanding It is more probable it was a mental vision because of the circumstances which could not well al of them have been corporally acted Great In signification that is shadowing out great and wonderfull things For what can be more wonderful then that a cruel dragon should stand ready to devoure the child of a weak woman in travaile and yet not prevaile In heaven Here I seek no mysterie because these mental apparitions were exhibited to Iohn in heaven A woman clothed with the sun Ribera here moves two great and difficult questions Riberas two questions weighed as he cals them One what woman this was whither the Church or the alwayes blessed virgin Marie because some things agree to Marie as that it is a woman clothed with the sun that she brought forth a man child ruling the nations with a rod of iron c. Some things agree not that she cryed for pain in travaile that she fled into the desert c. Again it seems not to agree to the Church to bring forth a man child ruling the nations with a rod of iron because the Church did not beget Christ but is begotten of him through his word that also the dragon is said leaving the woman to fight with her seed c. At length he concludes out of Methodius with Cesariensis that not the virgin Marie but the Church is the woman here spoken of The other question as he saith is more difficult Whither this be spoken concerning the Church in her first state that is before Christ comming or at his first comming or of that state which she shal be in in the last age of the world Now rejecting the former opinion he supposeth that all is to be referred unto the last time of the Church and the four yeeres reigne of his Antichrist and his reason is because the womans flight and her abode in the wildernes 1260 dayes as also the fight of Michael
celebrated viz. The joy of the Church and the mourning of the adversaries with the causes of both The great voyce that Iohn heard signifies the multitude of rejoycers and the greatnes of their joy because of the victorie From vers 11. it may be gathered that they were the saintes in heaven who acknowledge the Church militant for their brethren Therfore all the heavenlie companies sing togither excepting the third companie of Angels and the fourth of other creatures The proposition of their song is in vers 12. rejoyce yee heavens and yee that dwell in them In calling upon the heavens themselves to rejoyce they amplifie the excellencie of the benefit for great joy is caused by great mercies This Prosopopoeja is often used as afterward in Chap. 19.20 so in Isa 1.2 heare ye heavens And yee that dwell in them that is the Angels of heaven whom they invite to rejoyce with them The arguments of their joy are the worthie benefits of the victorie which are three in number as we shewed in the analysis The first is that by this victorie comes salvation and strength and the kingdom of our God and the power of his Christ The like benefits were set forth in the foregoing vision at the sounding of the seventh Angel Cha. 11.15 but arising from a different cause There the dwellers in heaven rejoyced for the finall judgement and destruction of Antichrist and other adversaries here they exult for the first victorie of Michael against the Dragon by which is come salvation and strength c Now howsoever God and Christ had this evermore before yet the same appeared not so fullie because of the wickeds rage and tumult the which they seemed to winke at But then they openlie declared their power c. When Michael that is Christ by his death resurrection and exaltation brake the power of the Dragon and cast him to the earth Besides they had it not alwayes for us that is for our help and consolation But at last it came to bee ours and for us through the victorie of Michael For it is to be observed that they say not these things came to God and to Christ but that now the salvation and power of God and of Christ was come that is was gotten given and communicated to us For through Christs victorie the salvation of our God is come viz. unto us from our God Then the power of our God did manifest it self when it drew us as a lost prey out of the Dragons jawes Then Gods kingdom became ours when we beeing delivered out of the power of darkenesse Colos 1.13 Rom. 1.4 were translated into the kingdome of his beloved Son Then Christs power became ours when he having over come death and Satan was declared to be the son of God powerfullie according to the spirit of sanctification by the resurrection from the dead This is the first argument of joy to the heavenlie spirits and to us in regard that our salvation is founded in the victorie of Michael and that the power and kingdome of our God is vindicated from the violence of the Dragon Our God so they call him that we might confidentlie trust that by this victorie God is reconciled unto us Ioh. 16.33 for so Christ bids us saying bee of good cheere I have overcome the world To this spiritual joy may also be added that outward rejoycing of Christians when Constantine the Emperour had driven the foresaid Dragons out of heaven to the earth Thus I say salvation strength kingdome and power of God and Christ did seeme to come when a Christian Emperour was set on the throne glorifyed God publickly maintained Christs power and freed the Church from tyrannie For the kingdome of God is visiblie seen as it were saith Brightman when godlie princes are placed at the stern The which indeed is true But here it is a secondarie sense For the accuser of our bretheren is cast down The second benefit of the victorie and argument of joy is the immunitie of the Godly from satans accusations Whom before he called a slaunderer adversarie and deceiver he now cals him our accuser It is an allusion to the court where the judge sitteth on the tribunal Satans Iudiciall action against sinners before whom is brought a guilty person with his accuser demanding his life This judge is God For he will judge the world in righteousnes and shall minister judgment to the people in uprightnes Before his tribunal we all stood guiltie of eternal death through sin Gods revenging justice stood against us requiring that we should suffer temporal and eternal punishments For what was committed by us against his infinite majesty Rom. 1.32 For it is the judgement of God that they who commit such things are worthie of death Against us stood the law of God pronouncing cursings against the transgressours thereof Our own evill conscience also arguing and convincing us of eternall guiltinesse But Christ our Michael pleaded our cause before God and by suffering death for our sakes most fullie satisfyed his justice and healed our wounded consciences from the sting of sin purging and sanctifying our harts through faith by his spirit Act. 15.9 Rom. 8.1 and therefore there is no condemnation to us who are in Christ Notwithstanding satan left not off to prosecute his action to accuse and blame us to stirre up God against us and to rage against the faithfull In that he is said to accuse us day and night before God it doth emphaticallie set forth satans malice he knowes God is ours that is reconciled unto us in Christ yet he impudently blameth us to make him if he could not to be ours But thankes be to God Michael hath cast this impudent railer out of heaven that hence forward he might no more molest the Lord with his lying accusations If this great benefit gave occasion of so great joy to the heavenly inhabiters then much more to us For the Dragon was not an accuser of them in heaven but of us who as yet walk in the slipperie pathes of this world Therefore they say The accuser of our bretheren to wit they who as yet have their warfare here on earth This is a worthie thing that the Church triumphant acknowledgeth us to be bretheren And indeed the Catholick or universall Church is a communion of all the Saintes both in heaven and in earth So Chap. 6.11 Hence first the doctrine of the Gospel touching free justification by faith is here confirmed For if our accuser bee cast out then certainlie Free justification by faith here established no man accusing us God the judge will not condemn but acquit and justifie them who by faith are in Christ Iesus It confirmes also the doctrine of the full assurance of our faith and salvation The full assurance of faith touching our salvation Rom. 8.33 For if Christ hath satisfyed Gods judgement for us and silenced our accuser then verely henceforward we may fullie perswade
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
will recall a man from his carnall security to the feare of God and working of righteousnesse except he have a heart of steele for as much as in the day of Gods judgement a most exact account of what hath been done in the flesh must be given by all the greatest Kings and Potentates not excepted When without any respect of persons they that have done well shall possesse life eternall They that have done ill shall be cast into everlasting fire The Angell therefore could not use a more forcible reason to deterre men from the contempt of God and his word To this purpose is that in Sirach Chap. 7.40 In all things that thou sayest or doest remember thy end and thou shalt not sin Now if any aske how this prophesie is true and accomplished seeing it is so long since John said 2 Pet. 3.9 Gods judgement was at hand Let him heare Peter answering the mockers of his time The Lord is not slacke concerning his promise as some count slacknesse but is long suffering towards us not willing that any should perish but that all should come unto repentance The Angell saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is come for shall certainly come by an usuall Enallage of the preterperfect tense instead of the future so a little after is fallen for shall certainely fal noting the immutability of the events decreed by God so formerly he often said he will come shortly that is sooner then we are aware of that the deepe fleepe of security might be driven out of us and lest with the wicked servant we should say Luke 12.45 My Lord deferreth his comming But rather let us consider seeing the Apostles did presage the day of judgement to be then at hand how much nearer is it now unto us after so many ages And worship him that made In the third member he recalls the world from popish idolatry unto the service of the true God alone whom he notes by a periphrasis from the worke of the creation of heaven and earth the sea and fountaines of waters The Old version ads and of all things that are in them which words are not in the Greeke but seem to be taken out of Psa 146.9 unto which place the spirit here alludeth The fountaines of waters are reckoned up among the chiefe works of God because the continuance of the fountaines is indeed a very wonderfull worke of the Lord concerning which Phylosophers have much disputed with great admiration Psal 104.10 114 8. And it is also celebrated in the Psalmes He sendeth the springs into the valleyes which run among the hills Which turneth the rock into a standing water the flint into a fountaine of waters Furthermore that religious worship is onely due to God both the Scripture and nature it selfe teacheth For God alone is omnipotent knowes all things and is present in all places He is able to heare and helpe all that call upon him wheresoever they be He alone is the Author of nature governour and Lord of the world wherefore all ought to depend upon him onely in him alone we must beleeve and put our considence Ier. 17.5 But cursed be the man that trusteth in man and maketh flesh his arme Hence faith and prayer are in Scripture coupled by an individuall tye as the cause and effect Rom. 10.14 Mat. 4.10 How shall they call on him in whom they have not beleeved Therefore it is an expresse commandement Thou shalt worship the Lord thy God and him onely shalt thou serve Now howsoever this be an undeniable and manifest truth yet the world forsaking the Lord followed and wondred after the Beast all I say both great and small bond and free worshipped the Beasts image kissed his feet and attributed divine honour unto him as though he were God on earth And this the worshippers of the Pope doe not denie according to that of the Poet before mentioned Ense potens gemino cujus vestigia adorant Caesar aurato vestiti murice Reges Nay all have not the priviledge to worship before the Beast and kisse his feet this onely is permitted to Kings and Emperours Others must be content devoutly to worship his image and call upon the Saints that are canonized by the Beast and adore his Crosses Crucifixes Altars set up by him in temples groves and highwaies c. From this beastly worship of idols the Angel here dehorteth the world as calling them to the worship of the true God Neither will he any whit esteeme their vaine pretenses That the Pope is not worshipped as God but as Gods and Christs Vicar for they falsely affirme him to be that which he is not That they call not on the Saints with a worship of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for this is a false distinction the religious worship both of Latreia and Douleia being in Scripture onely attributed to God and signifie both one thing That they worship not graven images but God in them this also is false for Images are no gods neither will God be worshipped in or by them Thou shalt not doe so unto the Lord thy God Deut. 12.31 Thus far of the everlasting Gospel published by the first Angel or reformer of Popery The summe of which is in these three things I. That God is to be feared and Antichristianisme to be repented of II. That glory is to be ascribed to God by beleeving in his sonne III. That God is to be worshipped by fleeing the Image of the Beast and performing obedience to God 8 And another Angel followed because the former Angell although he cryed with a great voice did little profit unto the inhabitants of the earth who were drowned with the wine of Babylonish whoredome for after Wickleffe Husse and Jerome of Prague were burnt the Papacy remained stil in its vigour furie Therefore another Angell followed who more forcibly assailing Antichrist weakened his kingdome in many Provinces And here againe by an Enallage One Angell is put for Angels for there shall be divers succeeding each other in divers places But One shall excell and continue the ministery of the former Angell who was a while interrupted Now this Angel if we looke into histories who can he be save Luther This second Angell is Luther who followed 130. yeeres after Wickleffe and 100. after Husse and Jerome he first began in Saxony by word and writing to thunder against the Popes Pardons publikely put to sale soon after against the whole Papacy anno 1517. To him was joyned Philip Melanchton as a most faithfull assistant and soone after many other excellent men who by little and little restored the everlasting Gospell in divers parts of Germany and expelled Popery About the same time Zwinglius and Oecolampadius began together to oppose Popery and 〈…〉 Gospell in Helvetia But let us heare what this Angell publisheth Babylon is fallen is fallen He threatens ruine to Babylon for her wicked fornication by which
R. 1. Rib. in Apoc 14. s 39. A lca pag. 721. nay the Iesuites themselves Alcasar not excepted do not now oppose the same Yet lest they should any waies prejudice their Pope they feine that by Babylon here is meant not Christian Rome as it hath been more then a thousand yeers under the government of holy Popes But heathenish Rome as of old it was under Emperours But it will easily appeare that this is a vaine evasion For first Heathenish Rome was not the seat of Antichrist touching which seat as all consent Iohn here prophesieth off Neither was Antichrist come so long as Rome remained heathenish Therefore the former Rome is not this Babylon Secondly It cannot be understood of the Old but Popish Rome Babylon is no Pagan but Popish Rome that she indeed it is who hath made drunke all the inhabitants of the earth with the wine of her fornication and that all the Kings of the earth have committed fornication with her For Old Rome however it did abound with most foule idolatry Yet she alwaies gave liberty to all nations subjected to her for to exercise their owne religions and superstitions yea suffered the gods of all other people to be set up and worshipped even in Rome Christ onely excepted as Eusebius records out of Tertullian Neither can it be proved by any history that ancient Rome forced their worship on forraine people whereas on the contrary Popish Rome compelleth and imposeth on all nations and kings her superstitious and idolatrous worship on paine of excommunication seeking to be esteemed the Mother of Churches and in very deed the whole East lucked their abominations and idolatries from her as from the paps of a mother Thirdly In the time of the Fathers before alledged Tertullian excepted Rome was no longer heathenish being under the power of Christian Emperours and yet they call her Babylon Therefore they understood it not of heathenish Rome such as it was not but of Christian Rome such as then it was Fourthly That Rome is Babylon of which it is here said It is fallen it is fallen and which was to be destroyed in the latter times But the ruine of heathenish Rome is not here published as Alcasar vainely feineth for that Rome is ceased long agoe but the destruction of Popish Rome is yet to come for it is foretold to be in the last times These things therefore belong to Popish Rome Fiftly that Rome is Babylon which makes merchandise of the soules of men Revel 18.13 Now this beastly trade was not driven by heathenish Rome but by the Popish Rome as we shal fee heareafter Lastly that Rome is Babylon out of which in the last times Gods people are commanded to goe forth Now they are not bid to depart out of heathenish Rome which hath ceased to be long agoe Neither doe we read that ever any Christians by vertue of this commandement did forsake heathenish Rome but did alwaies constantly there persevere even in the times of most cruell persecutions Gods people therefore are commanded to goe out of Popish Rome Thus we see Rome is this Babylon which must be destroyed Ribera the Iesuite not daring to deny so evident a truth changeth himselfe into divers shapes to salve the Pope First he propoundeth a weighty scruple the which he saith is not yet unfolded by the Patrons of his opinion viz. wherefore John doth foretell so many evills to befall this city which although of old it were the chiefe seat of idolatry yet now is the head of sanctity and defender of the Catholick faith and the proper seat of him that is head of the Church c. But O Ribera Riberas defence of Popish Rome thy doubt is here clearely unfolded by the Angell viz. that this shall be the cause of all these evills because Babylon-Rome makes drunke all the nations of the earth with the wine of her fornications And that which thou speakest of the seat of holinesse in this very thing thou unwittingly accusest the Pope The Pope Antichrist and makest him to be Antichrist For he that possesseth the sea of Antichrist is Antichrist The Pope sits in the seat of Antichrist For Rome which is to be overthrown is the seat of Antichrist 〈◊〉 that is to be destroyed is the seat of the Pope The seat therefore of the Pope is the seat of Antichrist And so consequently the Pope is Antichrist Secondly Riberas evasions touching Popish Rome confuted he objects that it cannot be understood of Papal Rome First because John here describeth a most potent and wealthy city which was the Queen of the world But Papall Rome neither is so now nor ever is likely so to be Secondly because in Chap. 18.20 The heaven and holy Apostles and Prophets are bid to rejoyce over her because God had avenged them on her but whom saith he of the Apostles or which of the Prophets hath the Romish Church or Popish Rome persecuted What injurie hath she done unto them that they should rejoyce at her punishment Therefore he concludeth that Babylon here spoken of is to be understood of heathenish Rome which persecuted the Apostles and Prophets But in vaine he seekes for pretenses in so cleare a matter For he granted before that the future state of Rome is here spoken of therefore he is contradictory to himselfe And as for his objections they are easily answered To the first it sufficeth that Rome did then Lord it over all nations when John wrote this booke The same Rome the Pope now holdeth And besides this even Papall Rome is a most wealthy and powerfull city and the Queen of the world for all the treasures and delights of the Christian world have now long agoe by thousand enticements been drawn unto Rome alone She challengeth the Empire of the world unto herselfe for she boasteth that the Emperours and Kings of the earth doe reigne by her favour and benefit All must be vassals of Popish Rome yea if we beleeve the Iesuits even in temporall things Papall Rome therefore is Lady of all and Empresse of the world according to the verses Roma caput mundi quicquid non possidet armis relligione tenet To the second I say that which he pretends is ridiculous as if because Papisticall Rome had not persecuted the Apostles and Prophets therefore they ought not to rejoyce at her destruction for then also the heaven ought not to rejoyce for was heaven I pray you slaine by Papistical Rome Nay how could heathenish Rome kill the Prophets which never saw Rome Notwithstanding the Apostles and Prophets and heaven it selfe are worthily bid to rejoyce for the destruction of her both because in persecuting the Saints she persecuteth the Prophets and Apostles as also because all creatures ought to rejoyce for the vindicating of Christs glory and destruction of Antichrist whether they have been hurt by him or not Lastly if Popish Rome the which Ribera was not afraid to write shall be punished
for the wickednesse of heathenish Rome which herselfe hath not committed Why then may not the Prophets rejoyce for the destruction of Popish Rome though they were not hurt by her Vnderstanding therefore that these things cannot be put off Riberas new fection about the Pope he is forced necessarily to grant that Popish Rome is Babylon Notwithstanding to keep up the credite of the Pope he deviseth a new prophesie namely that Rome towards the end of the world expelling the Pope with all the Catholick Saints shall againe apostate to their old wickednesse and idolatry And then indeed Rome shall be Babylon and the warehouse of all filthinesse and idolatry when she shall fall off from the Pope and expell him thence with all other Christians Whatsoever therfore Iohn prophesieth touching the ruine burning and horrible plagues of Babylon appertaines saith he to Rome after that she shall have thrust out the Pope Christs Vicar Without which fiction this subtil Writer saw that the Pope of Rome could not be freed from Antichristianisme and thinkes by this artificial device to shift off this our argument He that in the last times holds Babylon the seat of Antichrist is Antichrist The Romish Pope in these last times holds Babylon ROME the seat of Antichrist Therefore the Romish Pope is Antichrist The assumption he labours to weaken not indeed by denying that Rome which the Pope possesseth in the last times is Babylon nor also that Babylon in the last times is the seat of Antichrist But by denying that Rome now so long as it is held by the Pope is the seat of Antichrist Because Rome as he saith before Antichrists comming shall decline to Paganisme and thrust out the Pope But O Ribera by what authours by what Scripture Lyras fiction refuted by what reason wilt thou prove unto us this thy new Oracle or rather dotage hitherto unheard of even among Papists as I. That Rome at length shall fall from Christianity and returne to Heathenisme II. That she shall drive out her most holy father the Pope and give place to Antichrist The latter indeed of these thou thinkest to make out well enough after this manner That as long as Rome is obedient to the Pope so great evills cannot befall her Because the Pope is Christs Vicar And that Rome so long as the Pope is present shall be the maintainer and mistresse of the Apostolicall faith and mansion of piety Not therfore to be destroyed before the Pope be driven thence But O friend thou seest not how often thou dost beg the question and how many things thou takest for granted not onely doubtfull unto us but also incredible to the Papists themselves I let passe thy common assertion that the Pope is Christs Vicar Thou must prove I. That Babylon and Rome to be ruinated is to fall to Heathenisme Certainely herein thou hast Alcasar opposing thee who on the contrary faineth more absurdly that Romes ruine is her conversion to Christianity II. That Rome having the Pope present with her Roma est jam tota Lupanar is the mistresse of the Apostolicall faith and mansion house of godlinesse of which it was long agoe truely said Rome is now wholy a Brothelhouse III. That Rome the most holy citie having her Pope and Cardinals there present but perhaps fallen into a fatall Lethargie should cast off the profession of Christianity and decline to the idols of the Heathens IV. That Rome being thus fallen to heathenisme the Pope with his Cardinalls shall miserably be deprived and thrust out of the seat and patrimony of Saint Peter Now unlesse these things be solidly proved by thee all men may see that our argument stands firme and proves the Pope to be Antichrist To the first Riberas reasons touching Romes falling away examined second and fourth Ribera saith nothing But the third of Romes declining from Christianity to Pagan idolarry he indeavours to prove by some reasons I. He saith that the place of ancient Rome was of old stained with abominable wickednesse and therefore of necessity she must one time or other be purged by fire But first he may as easily prove the apostacy of the whole Christian world unto Heathenisme For we know that of old the whole world was full of abominable wickednesse Secondly that which he saith touching the defilement of ancient Rome is true indeed But I wonder how any can without crimen laesae majestatis object unto the Popes holinesse that the guiltinesse of ancient Rome should not yet be expiated by the religion and holinesse of so many ages What have not so many Processions Masses Consecrations Prayers so many merits of holy Popes for these thousand yeeres been able to purge away the defilement of ancient Rome Besides what can be more contumeliously spoken then that the Pope the most holy Vicar of Christ should have his seat in a place defiled with such horrible wickednesse and offences Ribera contradicts himselfe And how doth this agree with what thou saidst before that Rome under the government of her Pope is the mansion of piety if so be that as yet it be not purged from its old guilt and defilement Let Ribera looke to it how herein he may answer the Popes holinesse II. He saith that there are many to this day at Rome who boast that they are of the name and stock of the old Romanes And therefore it is probable that they shall againe fall to the idolatry and wickednesse of their Ancestours and so be destroyed But this also is altogether frivolous and a most injurious infamie and accusation of the noble families of Rome For it is certaine that in Constantines time there were many more noble families of the pedegree of the ancient Romanes then now who notwithstanding forsaking the idolatry of their forefathers embraced the faith of Christ so neither will it necessarily follow that the ancient families which yet remaine at Rome should fall away from Christianity But put the cause they should He argueth the Pope of extream neglect doth not the Iesuite herein accuse the Pope Cardinals Bishops and all the Iesuites which then shall live in Rome of extreem negligence in not performing their duty but to suffer all the people committed to their charge to fall away from the faith of Christ What shall all of them fall into so dead a sleep Or rather now by their impiety and heathenish riot make way to such horrible prophanenesse Let the Iesuite againe see too how he will answer these things III. He saith howbeit they are not of the linnage of the ancient Romanes yet forasmuch as they dwell in the same city the which they inhabited they are to be accounted as one body with them But by this reason the Pope and Cardinals too are one body with the Romane Pagans and guilty of the same apostacy seeing they also dwell at Rome Thus the Pope should be the head of that body and city which is one with the
doubt whither Austin ever saw that Platonick Chapter and doe beleeve it was foisted into the Enchiridion by some body else my reason is because Austin in other places doth expresly speak but of two conditions of them that die and of two places after this life altogether denying a third As through one saith he all go to condemnation Lib 1. de peccat Mâ—rit c. 28. Lib. 5. hypogn circa medinm so all by one to justification Neither is there any middle place for any but he that is not with Christ must needs be with the Divell More clearely in another place The faith of Catholicks doth by divine authority beleeve that the first place is the kingdome of heaven from whence as I said the unbaptized are excluded The second GEHENNA or hell where all apostates or infidels shall feele eternall torments A third we are altogether ignorant of for we finde it not mentioned in the Scriptures of God And againe Serm. 14. de verb. Apostoli I have given no divisions of places save ONELY OF TWO c. So likewise There is left no middle place between the right hand and the left To returne to the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 henceforward although it be not applyed in the least to the houre of death yet the assertion of the Saints happinesse remains certaine and true even from the very instant of death not onely by many Scriptures before alleadged but from this place Purgatories fiction resuted for it is not said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that were dead but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that die in the present tense Therefore so soone as the godly are dead they are blessed Thus Purgatorie is hence notwithstanding excluded But what then is meant by henceforward We are to observe that the time of this Third Act is the time of the reformation and deliverance of the Church from Popery by the three Angels from henceforward therefore that is The Authors opinion touching the particle hence forward from the time the three Angels published the everlasting Gospell against Babylon and Antichrist Blessed are the dead that die in the Lord that is they not onely are or shall be so but the three Angels shall publish and preach the same refuting the heathenish fiction of Purgatory Satisfactions and Indulgences For these Angels shall not onely teach that Antichrists Bulls are vaine but also prove by the Scriptures of God that the paine of Purgatory is a wicked and feined imagination there being no such place And as hereby the godly shall be freed from that errour and vaine feare so Antichrists gaine shall be much lessened Yea saith the spirit that they may rest This is the third The holy Ghost seems to adde two reasons of their blessednesse ONE is because they rest from their labours to wit which they have suffered in this life for they have attained the end of their labours and combats henceforward enjoying everlasting rest The other because their workes follow them by a metalepsis for because they now have the fruit or reward of their workes which was laid up in heaven for them The merit of workes is not here established but refâ—ted It appeares that both reasons are taken from runners in a race who having attained the marke enjoy a twofold benefit rest and reward So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is here put for the causall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they rest c. Their workes are said to follow them or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with them as it is in the text being as it were the followers of faith in this life Hence the merits of workes are rather overthrown then established For seeing they follow therefore they merit not otherwise they should goe before as causes Rom. 6.23 Now they draw with them a free reward because the gift of God is eternall life The third Part of the Chapter Of the Harvest and Vintage of the last iudgement 14 And I looked and behold a white cloud and upon the cloud one sate like unto the Sonne of man having on his head a golden crowne and in his hand a sharpe sickle 15 And another Angel came out of the Temple crying with a loud voice to him that sate on the cloud Thrust in thy sickle and reape for the time is come for thee to reape for the harvest of the earth is ripe 16 And he that sate on the cloud thrust in his sickle on the earth and the earth was reaped 17 And another Angell came out of the Temple which is in heaven he also having a â—harpe sickle 18 And another Angell came out from the Altar which had power over fire and cried with a loud cry to him that had the sharpe sickle saying Thrust in thy sharpe sickle and gather the clusters of the vine of the earth for her grapes are fully ripe 19 And the Angell thrust in his sickle into the earth and gathered the vine of the earth and cast it into the great winepresse of the wrath of God 20 And the winepresse was troaden without the city and blood came out of the winepresse even unto the horse-bridles by the space of a thousand and sixe hundred furlongs THE COMMENTARY ANd I looked and behold a white cloud Hither to we have handled three Acts of the fourth Viston The first briefly to repeat them againe comprehends the condition of the Church in its beginning and growth with her many combats under the Romane Emperours both Pagan and Christian untill Antichrists rising in the first 600 yeeres Chap. 12. The second opposed to the former contains the consolation of the godly under the foresaid conflicts in the same Chapter The third having two parts represents 1. Antichrists persecutions which from his first rising till now have continued more then a thousand yeeres Chap. 13. 2. The Churches preservation under the same and also her future purging from the dreges of Antichrist in the last times Chap. 14. The fourth Ast here followeth describing the joyfull Catastrophe or change of all the Churches afflictions in the day of judgement the forme whereof is figured out in two parables viz. of the Harvest and Vintage in the rest of this Chapter Furthermore The consent of â—nterpreters about the last judgement I see all interpreters a few onely excepted unanimously to agree that the last judgement is here treated of And I wonder that any should dissent in a matter so cleare and evident For by types and words not much unlike the judgement to come is described in Dan. 7. touching the Sonne of man comming in the clondes of heaven to judgement and Mat. 3. 13. of the harvest of the tares and wheat They agree also in the scope that these types serve to comfort the godly and terrifie the wicked For the godly doe groane under their afflictions troubles desiring to know what end at length shall be put to their evils On the contrary Tyrants and Antichrist
it may be demaunded how these Kings should be guilty of so great madnesse The Fight of the kings with the Lambe Shall the Pope and the Kings his Creatures fight with the Lamb The Angell saith yea But do they not stoutly war for the glory of Christ I answer It is true so much indeed they pretend and are perswaded of but they are willingly blinded and while they shed Christian blood for to establish the Popes authority they in very deed make warre against the Lambe For the Pope doth lie in saying he is Christs Vicar Now to defend a false Vicar of Christ is to oppose Christ The victory of the lamb over the kings But let us hear the successe The Lambe shall overcome them This is not as yet that last Victory but that wherein the kings shall before the end submit to Christ and it is both spirituall and civill also The Lambes spirituall Victory was of old in his faithfull members Spirituall victory whose constancy could not be overcome by any cruelty of Kings nor abated by the Popes Excommunications nor shaken by the fraud of Sophisters It is also in overcoming the Kings themselves who being in their consciences at last convinced of the truth of the Reformed Religion according to the word of God shall forsake the whore lay downe their armes and joyne to Christ by setting up his Throne in their Territories Thus the Kings have been and further shall be overcome to their own good There is besides an externall Victory Outward Victory for howsoever the Antichristian armies have many times especially in this our age shed abundance of Christian blood in Germany Spaine England and the Low-Countries unto the end they might suppresse the Lambe and his Gospell yet have gained nothing but rather by this meanes though unwittingly spread and propagated even that which they accuse to be heresie far and neer among divers Nations wasted and destroyed their own Provinces bringing them under the power of strangers and been forced to give liberty to the Gospell neither have they much oftner obtained bloody victories over the Godly then they themselves have miserably perished by the sword of Christ For he is Lord of lords The reason of the Victory is added taken from the Majesty and Power of the Lambe in comparison whereof all the forces of the Beast and kings are but vanity for the Lambes power and majesty is divine and eternall 1. Tim 6 15 That this is signified by these Titles the Apostle teacheth in ascribing the same otherwhere unto God alone blessed and only Potentate king of Kings and Lord of Lords c. This again Chap. 19.10 is attributed to Christ under the person of the word of God comming forth on a white horse to battell against the Kings of the Earth Now as this doth clearly prove the eternall deity of the Lamb Christ XXXV Arguments of Chr. deity so also that he is God-Man in one person For none but One and the eternall God is King of kings and Lord of lords If Christ therefore be King of kings and Lord of lords then verily he is that One and eternall God with the Father Furthermore being called a Lamb is signified the Man-hood and Mediatorship of Christ Rev. 13.8 1. Tim. 2.6 for he is said to be slain because the Man-mediator gave himself a ransome for all men If therfore the Lamb be King of kings c. then verily the Man-Christ in unity of person is the same King of kings Lord of lords Eternall God Explicat locor p. 439 Eniedinus the Samosatenian Hereticke excepteth If this Title should make him Eternall God then also Artaxerxes and Nebuchadnezzar should be eternall Gods the one indeed being stiled King of kings Ezr. 7.11 The other Dan. 2.37 and Ezech. 26.7 But this is an ungodly and vaine Sophistry first touching Artaxerxes calling himself King of kings in his Epistle seing he was ignorant of the true God it may be said that it was only of fact but not of right yet will we not deny the right to Artaxerxes the Persian Monarch which Daniel attributed to Nebuchadnezzer the Monarch of Babylon each of them being a King of kings The lambe is King of kings absolutely because to both of them many earthly Kings yet not all were tributaries But the Lamb is not called the King of kings in this sense for he hath no Kings tributaries here on earth as they But is King of kings absolutely both in respect of his deity being true God blessed for ever as he is the word and son of God and so more powerfull then all Monarchs and Kings as also in respect of his office received from God not as Cyrus received the Persian kingdom from God as the heretick intimates but as mediator betwixt God and man and as being God-man the Saviour of mankind thus he is exalted unto the right hand of God above all principality and every name that is named in heaven or earth In vain also the heretick seeks a grammaticall shift God saith he in the Greek is called King of kings with an article but the Lamb and Word of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without an article For the Greeks do not tie themselves to articles but sometimes prefixe them before indefinite words as Mat 12.35 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THE good man out of the good treasure of his heart c. Luke 4.4 Man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall not live by bread onely c. Sometimes also omit them even in an excellent and certain thing as in this prophesie Christ is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without an article C. 5.6 13.11 14. 1. The devil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dragon without an article Ch. 12. Antichrist and Rome his Seat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without articles Chap. 13.1 and 14.8 and 17.3 c. It is enough therefore that the proper attribute of God alone be ascribed unto the Lamb whether the article be added or not Otherwise the heretick might as well say that neither the father nor Christ the son is truely blessed for ever because as the father Rom. 1.35 so the son Rom. 9.5 is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without article And they that are with him are called elect and faithfull They also shall overcome them which is greatly to comfort the godly in their fight with Antichrist For as they are the Lambs Partners in fight so shall they also participate with the Lamb in victory And therfore they shall neither fight alone nor without victory for the Lamb overcomming they overcome also That are with him to wit in the fight are called elect and faithfull By three Epithites he closely implies three causes of their victory I. Because they are elect in Christ before the foundation of the World II. 1 Io 5 4 Because they are called by the Gospell of salvation III. Because they are faithfull For this is the Victory that overcommeth the world
even our faith Here also observe that election is put after vocation by a gradation from the effect to the cause as 2. Pet. 1.10 15 And he said to mee Hitherto of the Beast his heads and hornes Now followes the interpretation of the whore I. He declares her Empire II. Her destruction and the cause III. Her name or surname And he said for Then or moreover he said for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And belongs to the order as also in ver 11. and throwout hitherto Where the woman sitteth Least Iohn should scruple how here the woman sits on the waters How the where siâ—â—t◠〈◊〉 waters upon the beast and peoples which he saw before sitting on the Beast the Angell interprets the many waters to be many Peoples by which he might easily reconcile the matter for to sit upon Peoples is a known Phrase signifying rule or dominion over many People The sitting notes the largenesse of her Territory To sit upon the Beast is to hold the Monarchicall Power of the Empire in subjection or to rule the Empire by the Title of the woman that is of the Church which thing Antichrist doth The Waters are Peoples By a Metonymicall Phrase that is they represent Peoples The reason of the Metonymia is grounded on the similitude because peoples are like to waters in rage and unconstancy for as many waters by their forceable running carry down all things before them lying in the way So populous kingdoms and great armies wast and subdue all things And as waters filling still the stream with a perpetuall motion are unburdened into the Sea so peoples by continuall succession of each other are swallowed up one after another by the gulf of death Ier. 47.2 So saith God touching the army of the Chaldeans Behold waters rise out of the North. and shal be as an overflowing flood and shall overflow the Land c. Now by many Peoples we understand both the mighty Armis and Legions of the Romanes by which of old they obtained the Empire of the world for themselves As also the People themselves brought under their subjection These the Angell distinguisheth into multitudes nations and tongues because of the variety being of Europe Asia and Africa very different in Nation Tongue Nature and Manners Ribera well observeth that not onely those Peoples are signified which then obeyed the Romanes but such also as shall afterward obey Antichrist These Peoples therfore are principally such as are spiritually subject unto the Pope either directly or indirectly viz. all the Laity of what nation soever and Clergy who for number are thought not to be lesse then a third part of the Laity on whom he hath imprinted the Character of his name 16 And the ten hornes which thou sawest on the Beast Now he begins to declare the destruction of the whore which he promised to shew ver 1. The argument or scope whereof he will further shew in the following Chap. Now he expoundeth by whom it shal be inflicted how and the Author thereof The ten hornes which thou sawest that is the ten kings which thou heardest to be signified by the ten hornes ver 12. shall destroy the whore In the reading it is to be noted that Montanus in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the Beast hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Beast as if the Beast also should hate Rome the which Bellarmin makes great use of denying that Rome shall be the Seat of Antichrist for if Antichrist shall hate Rome and make it desolate how then saith he shall Rome be the Seat of Antichrist will Antichrist make his own Seat desolate but he knowes the reading is false though he thus dallies for not the Beast but the hornes or Kings shall hate Rome as all Copies both Greek and Latine have it yea the Old Version also unto which the Iesuite is tyed and this reading the Relative These to wit Kings doth require And so Ribera holds against Bellarmine Ribera against Bellar that the Ten Kings shall overthrow Rome although he addeth that they shall do it before the comming of Antichrist which we erewhile proved to be false In the mean while out of Bellarmines reasoning against Ribera we gather that the Beast is Antichrist according as we truly expounded it but Ribera applying it to the divel doth grosly erre The Kings therfore shall labour to destroy the Whore yet not accomplish it in a moment but by five degrees They shall hate her And therefore they shall then cease to commit Whoredome with her The kings hatred of the whord But shall hate her which is the beginning of repentance For to hate sinne is to avoide the same which is the first degree of repentance Thus in regard of the following matter I expound this Hatred The occasion went before verse 14. viz. the Victory of the Lambe against whom these Kings had formerly unhappily taken up armes for they were and shall bee overcome yet so as with a different effect for some shall remaine still in their hostility beeing the KINGS of the Earth who will againe encounter with Christ and shall feele his sharpe sword Chapter 19.15 Others beeing overcome and convicted in Conscience shall give glory to God open their eyes unto the light of the Gospell and oppose the Tyranny of the Beast the Cup of the whore and Idolatry of the Pope Thus these Kings beeing converted to the Faith of the Gospell shall hate the Whore and bid Rome farewell But others shall remain Kings of the Earth Notwithstanding the Ten are said to do that which the most of them shall do by a Synecdoche familiar in Scripture And shall make her desolate The second degree and effect of repentance By deserting Leaving Rome they shall with their Kingdoms Provinces and Territories turn to Christ and restore the true worship of God according to the Gospell And naked This they shall doe both by publicke confessions and writings By making her naked in declaring and demonstrating the filthinesse of Romes Idolatry to make her detestable like as an harlot having her whorish attire puld off is odious to the view of all honest people As also by taking backe the gold pearles and pretious stones Purple Scarlet Manours Possessions Territories Taxes and Riches which the Whore had drawne from former Kings their Ancestours through seeming piety and with which like Aesops Crow she proudly adorned herselfe as with the feathers of another Now this they shall do not without but within their owne Territories doing herein injury to none nor violently take that which is anothers but with all right keep that which is committed to their Faith Custody and Government taking care that the same may be imployed for the maintenance of Churches Schools and Hospitals Out therfore with Sycophants who calumniate the making naked of the whore as if it were Sedition and Rebellion against Emperors Kings and Princes who are still adicted to the Romish Religion Nay verily from
committed fornication with the whore Vntill the words of God that is his decree touching the rising of Antichrist revealed in the words of the Prophets and Apostles be fulfilled After the fullfilling whereof God put into their hearts to hate the Romish Strumpet that is detest Popish Idolatry embrace the Gospell of Christ forsake yea and oppose the Whore Why therefore should we wonder that so many great Emperours so many religious Kings of Germany France Spaine England c. have with such zeale defended Popish Idolatry the Romish Church and Antichrist the Pope almost these 800. years in defence of whose magnificence and glory they have made so great wars and shed so much Christian blood We hear that God did put it into their hearts that they should do so and not otherwise so that the Angell wills us to rise from the events and secondary means unto the secret yet just judgement of God Here againe we have cause greatly to admire that after so long fornication some of the Kings as of England Scotland Denmarke Sweethland Many powerfull Princes also of Germany Bohemia France Poland and Hungary having laid down their armes against the Lambe and embraced the heavenly Doctrine of salvation brought to light by the Two Witnesses in the ages of our predecessours do at this day hate the Romish Adultresse and make her naked We have cause I say to admire the Fact and extoll Gods judgement to Heaven Certainly the Kings did not repent either rashly or by their own understanding God put it into their hearts that they should repent of their whoredome hate the whore and make her desolate The LORD is to be intreated that he will put the same into the hearts of the rest of the KINGS that is to take knowledge shun and hate the Whore and to give their power no longer unto the Beast but unto the Lambe Some Textuall scruples do here offer themselves which I shall explain after I have opened what yet remains in the Text. 18 The woman which thou sawest is the City The Angell openeth the whole mysterie of the whore This woman is popish Rome see chap. 11.8 14.8 16.19 that we might not think the woman sitting upon the waters to be an Asian or Vtopian Nymph It is saith he that great City before he often calls it Babylon Now he sets it forth by a more remarkeable note Having dominion over the Kings of the Earth Now what is this Is it the whole multitude of ungodly men in the world as some of the fathers wanting the experience which we have now have thought Nay it is Rome yea Popish Rome For the Writers saith Ribera In cha 17 sec 20.22 who have otherwise interpreted it are forced by the truth it selfe to yeeld unto us that Rome is that whorish City to be destroyed and overthrowne Again The foregoing words God put it into their hearts belong to the desolation and burning of Rome for they shew the cause of so great desolation effected by them who rather were thought should have proved friends With this sense which is certainly true c. Thus we have the interpretation of one sworn Iesuite Let us hear another Lib. de P. R. cap. 2 Babylon saith BELLARMIN that great City standing on Seven Mountaines and having dominion over the Kings of the Earth is ROME Neither was there any other City which in Johns time had dominion over the Kings of the Earth then ROME and it is most notorious that ROME is built upon seven Mountaines Let us hear a third Vest pag. 817 This Verse saith ALCASAR causeth no small difficulty to them who expound it otherwise then of ANGIENT ROME But in our exposition nothing is more cleare What can we desire more The great City is Rome both because the same is built upon seven Mountaines As also because it onely in Iohns time had dominion over the Kings of the Earth But now perhaps it hath not yea but it hath For whatsoever it possesseth not by force Quicquid non possidet armis Relligione tenet it holds by Religion Wherefore the two latter Iesuites do in vain seek an evasion that not Popish but Heathenish Rome is this City for they are confuted by Ribera their own companion ingeniously confessing that Heathenish Rome long agoe burnt to ashes by the Gothes and Vandalls hath no place here but that it is Popish Rome that now is yet notwithstanding he saith that it is to be burnt before Antichrists comming which latter refutes the former It remains therefore that the whore sitting on the Beast is Papast Rome O Rome hearken to Clemanges De corrup Eccle statu Cap 26 What saith he dost thou thinke of thy Prophesie to wit of John in the Revelation Dost thou not beleeve that it belongs at least in some measure unto thee Thou hast not so lost shame and sense to deny these things Wherefore looke on it and read the damnation of the great whore sitting upon many Waters and there contemplate thy worthy actions and what shall befall thee Again therefore we gather this argument Babylon that Great City standing on seven Mountaines is the Seat of Antichrist Popish Rome is Babylon that Great City standing on seven hills Therefore Popish Rome is the Seat of Antichrist Furthermore He which ruleth in the Seat of Antichrist is Antichrist The Pope of Rome ruleth in Antichrists Seat Therefore the Pope of Rome is ANTICHRIST There remains three scruples to be discussed from ver 17. I. How God puts into the hearts of Kings that is worketh in the hearts of men without impeachment of their liberty II. Seeing God is said to put three things into the hearts of the Kings One in its owne nature good viz. The hatred of the Whore Two things in themselves evill viz. Their agreement with the Beast and fight with the Lambe Whither he puts this after the same manner into their hearts and whither it will not hence follow that hee is the Authour of sinne III. In granting which thing some maintaine that these Kings were not converted how then are they said in spoiling of the whore to doe the will of God seeing they were ignorant of it Neither spoiled they her so much out of affection to piety as of desire to the prey Now first how God workes in the hearts of men the liberty of their will remaining Of this Question both in the Hypothesis and in the Thesis the explication is the same being not a little difficult For if God workes in the hearts of men he seemeth to determinate or limit their wills to one thing Now if God limit the wil then man seems not to act freely seeing that is said to be free which is unlimited in respect of a thing Furthermore God seems to move and bend the wills of men according to his own will or pleasure But that which is moved and bent by anothers will seems not to act freely Now the Scripture on the
by the Kings a long time or many years but be suddenly taken because of her security like as in one night Cyrus suddenly tooke carelesse Babylon being forsaken of her friends and driven to despair having no power to defend her self The grievousnesse of the punishment is aggravated by enumeration of four Plagues Death Mourning Famine Fire every one of which shall answer to her sins she promised her self perpetuall happinesse but Death shall cut her off she delighted in all kind of pleasures therefore sorrow shall overthrow her She continually gave her self to gluttony riot c. Therefore Famine shall kill her she burnt the godly Martyrs as Heretickes therefore with Fire shall she be utterly consumed by the Kings sometimes her lovers who shall fall from her and turne their swords which they formerly imployed for her against the Godly into her own bowels See Chap. 17. ver 17. For strong is the Lord He prooves that her lot and portion shall be irrecoverable from the omnipotencie of the Iudge the which he opposeth to the Romane power that we might not think the thing foretold impossible the which immagination hath beguilded many even to this day Stapleton hath writ a Booke of the admirable greatnesse of the Romane Church which he saith shall so remaine for ever Lipsius also had no other end then to flatter Rome in his Book which he published about the same time touching the admirable greatnesse of the Romane City Iohan. Paul Windek About this time also a certaine Parasite of the Romish Seat spread abroad a Prognostication about the future state of the Church wherein he affirmed that the Evangelicall Doctrine and Christian Churches should shortly perish The Romane Seat remaine stable and constant so is this opinion settled in the mindes of Papists that it is impossible the Romane Power should be overcome through any Plots or devices or the Romish Hierarchy linked and fastned together with iron bonds as it were should ever be overthrown by any But 2. Strong is the Lord which judgeth her Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judging in the present tence Andreas and Montanus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who hath judged because in his unchangeable decree he hath devoted her to condemnation some thinke because this shall happen in one day and suddenly that like Sodom she shall be burnt with fire from Heaven but because it was said before that the Kings should burne her it seems rather to be meant of fire suddenly thrown into the City by the Victorious army Hitherto the Exhortation the Lamentation followes 9. And the Kings of the Earth shall bewaile her The wicked lament the wretched condition of Rome First Kings then Merchants Lastly Shipmasters Now what and how great their mourning shall be and the cause thereof common to them all is shewed to be the losse of their former riot and gaine And therefore there is the lesse difficulty and reason to insist upon it This generally is to be noted from the lamentation that a temporall judgement on Rome is here described not the last judgement in the end of the World for wicked Kings Merchants and Shipmasters shall see and bewaile the same In the first place the Kings of the Earth are brought in mourning as being more worthy and powerfull who were chiefe in committing filthines with the Romish Strumpet They shall bewaile and lament for her That is because of her sudden and miserable destruction who these are is noted by two Epithites they are Kings of the Earth committing fornication and living deliciously with her By both we may understand that they shall be enemies of the Gospell Vassalls Sonnes Spirituall Lovers of the Romish Seat For the first Epithite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Earth is allwayes in this Prophesie taken in an evill sense for Kings Nations and worldly men given to earthlie worship By the latter Epithite the cause also of their mourning is shewed they shall lament excessively because they are deprived of their sweet converse with the whore by means of her unexcepted destruction What that converse was we have opened on verse 3. and divers times before It may be demanded who these Kings of the Earth shall be Ribera feineth that they shall be the same Ten Kings who burned her with fire who these Kings of the Earth are repenting and bewailing the destruction of the most renowned City like as Titus is said to have mourned for the burning of Ierusalem and the Temple But it is a vaine Fiction for those Kings shall be converted unto the faith These shall be Kings of the Earth Enemies of the Gospell Ioseph lib 7 de bell Iud. c. 24. The cause also of the mourning is different These shall lament because they can no longer commit fornication and riot with her But the former Kings after they had once by the divine mercie of God repented of their sinne refused any longer to commit fornication with her for it is said They shall hate the Whore and make her desolate Therefore we affirme that these Kings of the Earth shall be such of the Ten as still remaine with the Pope 10. Standing a farre off for feare The gesture and voice of these Mourners is noted standing a farre off and crying Alas alas In which he prevents an objection Why shall they not rather take up Armes and succour the distressed Citie Feare and trembling shall hinder them signifying that the Lord will so astonish them as that they shall not so much as thinke upon armes or succour for the feare of the divine judgement will make them to seeke shelter for themselves For in one houre Before In one day Her judgement shall be so sudden that before the report of her Siege be far spread the Citie shall lie in ashes Thus high things are on a sudden brought to nothing Trees of great height are long in growing but rooted up in one houre They call it judgement to wit of God the just Iudge whose vengeance shall be so manifest that the very enemies shall be forced to confesse that so great a Citie was thus suddenly overthrowne not by humane force but by the judgement of God being angry 11. And the Merchants of the Earth shall weepe Merchants succeed the Kings in mourning the Merchants I say of the Earth whom we have shewed to be spirituall Traders Treasurers of the Popish Court Paenitentiaries and Granters of Pardons c. The which plainely appeares by the adjunct cause of their sorrow and kind of Merchandize Because no man buyeth her merchandize any more But gold silver and pretious stones shall not be out of esteem because of the destruction of one Citie For by the overthrow of one Mart-Towne trading is not taken away from other places but the fall of one is rather the rising of another as not long ago in the low Countries Antwerpe sometime a noble Mart-Towne decaying was the flourishing of Amsterdam Therefore it is manifest that here properlie merchandable wares are not
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 still doth in this Prophesie rather signifie continuation of time then the encrease of a thing as in ver 3. There shal be no more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 curse or henceforward and Chap. 10.6 The Angel sweareth that there shal be no longer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 time and Chap. 3.12 He shall goe no more out where RIBERA himselfe noteth that the Adverbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more doth onely with the negative respect the future not the time past Thirdly though we should wholly grant it to be understood of the encrease of justification neverthelesse it would not make for their second meritorious justification through workes For it will not follow Let him bee justifyed yet more Rom. 8.1 Therefore through workes meritoriously for he may also be more and more justified by Faith through the grace of God For although we that are justified by faith have the forgivenesse of all our sinnes Lam 3.23 and so are perfectly justified by Faith before God so as there is no condemnation to them that are in Christ Iesus yet this Iustification may be said to admit encrease two manner of wayes FIRST in respect of Continuation For seeing we sinne daily wee have need continually of pardon and so Iustification which consists in the remission of sins is daily continued unto the Faithfull being as it were renewed and augmented for the mercies of Iehovah are new every morning therefore Gods children doe daily pray forgive us our sinnes that is quit us and justifie us from our sinnes How farre justification of Faith doth admit encrease Some therefore of our Writers say well that justification is effected in an instant because it comes not by a successive motion as Sanctification but it is to bee understood of an instant flowing or daily renewed through the mercy of God Secondly in respect of our sense for we have indeed Iustification with God by Faith but wee feele it in our hearts through the effects viz. Peace of Conscience Newnesse of Life and desire of New obedience By how much therefore thâ—se do encrease in us by so much also the feeling of our Iustification hath its greater encrease LASTLY this place cannot be understood of actuall Iustification by works for such a Iustification through workes is Sanctification it selfe as the Papists confesse Now of Sanctification it distinctly here followeth And hee that is holy let him be sanctifyed still Wherefore they either accuse John of vaine Tautologiâ— by repeating the same thing twice ore else they must confesse that Iustification here is no actuall Iustification so to speake or Sanctification 12. Behold I come quickly and my reward is with me These are the words of our Lord Iesus unto the midst of the twentieth verse BEZA supposeth that these two verses are transplaced and should come after ver 16. But we shewed in the Analysis that after the manner of Dramaticall Representiations three persons the Angell John and the Lord Iesus speaâ— by course so that an exact coherence is not to be required but the alteration or variation observed Once already the Lord Iesus had promised his sudden comming ver 7. Behold I come quickly to confirme the words of the Angell which must shortly bee done Here again he promiseth the same to confirme the next words of the Angell He that is unjust let him bee unjust still c. And the sense is the Prophesie is not to be sealed neither in respect of the wicked nor of the godly because the former shall goe forward to hurt and to be filthy to their harme the latter shall further be confirmed in their desire after righteousnesse and holinesse to their owne good For behold I come quickly and my reward is with me to give to every one c. The reason is taken from the righteous judgement neer at hand in which every one shall receive of him his reward The righteous and holy keeping the Commandements of this Prophesie blessednesse in the New Ierusalem The unjust and filthy dogs sorcerers fornicatours murderers liars c. torments in the lake of fire and brimstone This is the coherence and sense of the foure following verses My reward Not passively which should be given unto me but actively which I will give as appeares by the Infinitive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to give for that I may give With mee That is in my power and right for the Father hath given to the Sonne all judgement Ioh. 17.2 that is power to judge all men That his judgement shall be righteous he sheweth in that he will reward every one both the unjust and impure as also the righteous and holy as their worke shall be In other places it is said he shall judge men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to workes here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as his worke shall be The reward of good workes shall be good of evill evill because in order of justice good things appertaine to the good to evill men evill things Wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 According and As do not signifie the meritorious cause of reward but the rule of righteous judgement For although evill workes shall truely be the meritorious cause of damnation yet the Scripture saith no where except perhaps in some particular that the wicked shall be damned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for their workes Rom. 6.23 Eph. 2.8 but alwayes circumspectly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to workes least on the contrary good workes should bee thought the meritorious cause of Salvation The gift of God is eternall life By grace wee are saved through Faith not of our selves it is the gift of God not of workes least any man should boast Wherefore the reward of evill workes shall properly be called reward that is a due damnation de jure But the reward of good workes shal not bee called a reward properly Reward due not due that is not due of right but blessednesse gratis Now wherefore the Lord will rather judge men according to their workes then faith XLVI Argument of Christs deity hath been declared above Chap. 20.13 Futhermore this place doth also most clearly prove the eternal deity of Christ who attributes here unto himselfe that which Isaias ascribeth unto Iehovah Behold the Lord Iehovah will come with a strong hand and his arme shall rule for him Ch. 40.10 his reward is with him and his worke before him And Chap. 62.11 Say yee to the daughter of Sion behold thy salvation commeth behold his reward is with him Psal 9.9 and his worke before him It is proper to Iehovah to judge the world in righteousnesse and the people in uprightnesse For none but God can render to the Righteous life and eternall blessednesse none but God can inflict eternall punishment on the ungodly But the Lord Iesus will doe both for he shall render both to the one and to the other a just reward sutable to their workes
rendred 75. Benevenutus Rambaldus a worthy historian 128. Bernhardus Clarevallensis his invectives against the Pope and Clergie more then 464 years agoe 318. Beryl growing in the Indies 565. Bellarmin touching the libertie of the will either to admit or exclude God knocking and perswading refuted 81 c. Bellarmins arguments answered 222. Bellarmins subtilties answered 321. Brightmans coniecture touching the time of the Turks power considered 188. His opinion of the flood of waters 278. His allegoriall exposition 541. Bishops why called stars and Angels 27. Bishops have no Apostolicall power 20. Bishops or teachers of Churches how they are said to be in the hand of Christ 31. Bishops must flee ambition and covetousnesse 33. many Bishops though in appearance pious are meer hypocrites 55. The Bishops did augment the sicknesse and palenesse of the Church above measure 117. 118. Romane Bishops ever since Pope silvester have striven to Lord it over their fellowes 126 127. Blasphemie what it is 290. Blasphemie of the Romane Beast 299. Blasphemie against Marie 300. Blasphemous verses of Carolus scribanius touching the milke of Marie and the blood of Christ 301. Whither the Black horse denotes hereticks 112. It denotes the Church made black with heresies ibid. The Black horse hath Christ with a ballance on him ibid. The Blasphemous title of Pope Paulus V. doth expresselie contain the number of the Beast 297. 323. Blood in the moon whence 128. The Booke of Gods providence 60. and of vniversall Iudgement ibid. The Book containing the matters which Christ revealed unto Iohn touching the last times is the Revelation it selfe 96. The open book is that which was shut before 199. The book eaten up by Iohn 207. what it meaneth ibid. The book of life 60 302. 544. Books how attributed to God in scripture 60. The books of the Ancients were rolled up 97. Bondmen and free men denote all adversaries of inferiour ranck 132. Boniface III. first established monarchicall tyrannie 118. being declared vniversall bishop by Phocas 127. 244. Boniface VIII a loftie tyrant 129. The Bow of Christ is the Law and the Gospell 108. Brimstone and hell fire 352. Bullingers opinion of the flood 278. To Buy white raiment what it is 79. C. CAlamities why foretold 126. Calling of Evangelicall preachers 378. Candidati Romans so called and why 79. Carkeyses of the witnesses what they are and how they shall lie in the streets of Rome 233. Carkeyses of the witnesses unburied 240. The Campe of the saints is the Christian world 537. Catastrophe of the Churches calamities under Antichrist 106. The Cause of Gods connivence is both his benignitie leading the wicked to repentance as also his counsell for the completing of the number of Martyrs 121. 122 Catholick Character 312. Character of the Beast 315. 314. his two fold Character ibid. Character and Charagma how they differ 312. The proper and common Character how they differ 315. Causes of Babylons ruine 455. Chaenix a measure containing a dayes provision for one man 114. Certaintie of the saintes salvation 527. Chalcedonie 564. Chalcolibanum or fine brasse 24. Chiliarchi are captains of thousands 123. Chiliasts or millenaries their ancient opinion 524. the author of it Papias ibid. the refutation thereof 525 531. The ground of their errour 515. their corrupting of the text ibid. The Chore or company of Patriarchs Prophets saints Iudges and kings represented by the four and twentie Elders 90. Chore of the 24 Elders 248. Christ why called Amen 75. Hath future things revealed unto him as he is man 3.4 is Lord of the Angels 5. his dietie more expresselie testified by no canonicall writer then by the Evangelist Iohn 5. his three fold office and benefits 10.13 His comming why promised 15. He appeared in an humane shape in the middest of the seven candlesticks 22. He opens and no man shutteth 64. How he is like to the Son of man 23.24 How he attributes the simile of a thief unto himself 57. Is called a Lambe in respect of his humility and office 100. Is our fine linen and wedding robe 482. He is the faithfull witnesse and so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10.11 Is the first begotten from the dead 11. and Prince of the kings of the earth 12. He cleanseth us from our sinnes two manner of wayes 13. His body doth not lie hid invisibly under the host 15. He is the onelie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or merchant offering unto us spirituall wares of salvation 78. His philanthropie 80. His righteousnesse is the white robe 79. How he suppeth with us 80. His proper titles 88. Is represented to Iohn under divers figures 88. By his spirituall scepter he forceth the adversaries unto obedience 103.104 He is the Lyon of the tribe of Iudah 109. Hath the seven spirits in his hands 54. Js author of the ministrie ibid. He attributes life to himself 26. Is divided by the Lutherans 44. How he shall deliver up the kingdome to the father and reigne for ever 248. He is alpha and omega 587. The root of David the morning star 593. Is compared to a traveller knocking at our dore 80. How he is heard and let in with the benefit thereof ibid. He is the beginning of the creation of God actively and passivelie 75. Why he would rather have men cold then Lukewarm 76. What is meant by the open booke in his hand 199. Christ and Antichrist have the key of the bottomlesse pit in different respects 172. 502. Christians miscalled by the Romanes 17. Church Church discipline in its vigor in the primitive times 32. the Churches adversaries sometimes converted 67. Whether the Church may be removed 35. her abode uncertain 36. she was preserved in the Papacie 43. she sometimes lies hid in the world ibid. she must reprove notorious and scandalous sectaries 44. The Church of the called and the Elect doth differ 55. The Church abounding in idlenesse and riot heathenish and Iewish rites were brought in 76. The Churches condition in this world was alwayes red with persecution 111. She became black in the first 200 yeeres 112. And pale even to death 117. was preserved in the midst of the Papacie 139. Where she was before Luther 142. she could erre for she needed measuring 213. Why she is represented by the figure of a woman 257. her variable condition in this world 258. How she changed her sun-like clothing into purple 259. Vanishing as the moon 265. The Church triumphant her song 268. How long the Church was in the wildernesse 276. Whether there were no Church vnder Antichrist 329. Her condition at first 358. Before Luther the Church was in Babylon 459. The Church is the bride of the Lamb and citie of God 560. Why Compared to Candlesticks 27. and sometime to a vineyard 363. Chrysolite 565. Chrysoprasus whence it takes its name ibid. Chrystal what it signifies 506. Cities of the nations what they are 400. the beloved city is the Church 537. Clemanges his speech of Rome 4â—4 Clement
VI. excommunicated Ludovick IV. 130. The Colour of the Beast and the woman is one 411. Purple colour proper to the Romane court ibid. Communion of the Saints in heaven with us on earth 122. Comfort of the faithfull under Antichrist 121. Of the Saints under the Altar 106. Of the professours and Martyrs 355. Conquerers are such as keep faith and a good conscience 52. Consent of Interpreters about the last judgement 358. Condition of the Godly under Antichrist 134. 135. Constant profession of the truth the cause of Johns banishment 17. The Constestation or protestation in the last chapter of the Revelation belongs to the whole body of the Scripture 596. Conversion of the Iewes described 67 conversion of the adversaries is the worke of grace ibid. Conversion of many unto the faith 245. Conversion why commanded and attributed to us 82. Council of constance caused wickleffe to be digged out of his graue and burnt 241. Condemned Iohn Husse and Iâ—rome of Prague to the fire 226. 241. Former councils for the most part condemned by the latter 273. Corporal resurrections in scripture 518. Corrupters of the trueth shal be grievouslie punished 50. Court within to be cast forth 214. Coveteousnesse in bishops abominable the root of all evill 33. Crowne crowne of life 41. promised not of merit but grace 42. It signifies life and eternal glory 72. A greater degree shall be given to such as have converted many 71. Crownes of gold why worne by the saints 90. Crown of life and righteousnesse ibid. Proposed unto all the faithfull 250. The crowne of Christ 108. Crowns of gold an ensigne of royall majesty 360. How far the crown may be taken from the elect and how it can not be taken 72. Cubit common and royall of what greatnesse 562. Cup of Gods wrath 352. Cyprians excellent simile declaring the word of God to be the onely rule of faith 57. D. THe Darkning of the sun 127. Death compared in scripture to sleep 56. Christs death a full satisfactorie price for sin 103. Death of the martyrs is Christ victorie 108. The first death why so called 519. 557. Death of the soule 519. The second death eternall 528. The dead shall all rise together 518. 519. To die in Christ 355. Dead faith uncapable to obtaine spirituall riches 77. Demonstration against Alcasars dream 481. The Description and nature of Locusts 175. Description of the new Ierusalem whither it agree to the church militant 549. The Desert or wildernesse is Rome and the Papacie 408. Description of the beast 290. denoteing the old Romane Empire 291. 292. Description of the heavenly Ierusalem 560. c. Description of the last Iudgement 488. Description of Gods maiesty and glory on the throne 87. Determination whither repugnant to the will 446. Dignitie proceeds not alwayes from vertue 59. Difficultie about the thousands years 506. Difference of a gemme and a pearl 566. Dionysius Alexandrinus refuted 18. Distribution of the second vision 84. The Dragon Beast and false Prophet authours of the Ambassage of the unclean spirits 394. Drying up of Euphrates 390. diverse opinions about it 391. Dutie of the Church and her officers to notorious sectaries 44. E. EArth Sea trees what they signifie 139. Earth swallowing down the flood of the Dragon 279. Earth-quakes proper and figurative 126. 127. A great earth-quake at the opening of the sixt seal 244. an earth-quake shaking the papacie after the councill of constance 245. Easterne people girded up their long garments in travelling 24. Eberhardus Salisburgensis invectives against the Pope 318. Effect of the word of God 207. Of the Gospel in the latter times 370. Egyptian Idolatry darkenesse and bondage 234. 235. The Elder comforting Iohn 99. The Emerauld a most pleasant gemme 87. 565. The End of Gods punishment 50. The Eight king not like unto the other 429. 430. Eniedinus the Samosatenian refuted 17. 21. 26 27. 28. 39. 50. 51. 437. 587. Who shall Enter into the Caelestial city 571. Ephesus the head citie of Ionia 21. Epiphanius refutes the Alogians 47. Epiphanius corrected touching Iohn 19. The Eternall Gospell cannot be suppressed 339. the Eternall Gospell of the Monster Cyrillus 340. Events contingent in themselves how changed 4. Event of the Gogish war 536 c. The Evils accompaning this life shall be no more in the life to come 553. Euphrates a great river 187. The Eyes of IEHOVAH signifie Angels 90. The eyes of the Lamb his all seeing providence â—00 Eye-salve what it is â—9â— Ezechiels Prophesie of the measuring of the Spirituall Temple 212. His and Iohns Prophesie of Gog and Magog 535. F. FAlse distinctions of worship 484. 485 The Fable of Enoch and Elias refuted 226. the Fable of Antichrists foure yeares reigne refuted 231. 240. Fable of Maries assumption 256. The False Prophet 394. He and the two horned Beasts are the same 495. Famine thirst and heat what they note by a Synecdoche 149. Famine of Samaria 114. Mysticall famine when proclaimed ibid. The Fathers why they termed not the Pope Antichrist 167. The Father how he judgeth no man 7. 8. The Feare and amazement of the Churches adversaries 244. The fearing of Antichrist hath troubled the whole world The First Vision not universall 361. 362. it belongs unto the last times ibid. Its scope and use of comfort ibid. Free-will not simply denied but in respect of spirituall good 68. Diverse interpretations of the same 444. 445. Figs signifie carnall Bishops 129. Figure of he city just four-square 562. Finall punishment of the wicked 131. Fine linnen how clothing both for the Bride and the Whore 482. how it is righteousnesse ibid. Fire proceeding out of the mouth of the witnesses 228. The fire on which the Angel had power 362. Fiery eyes signifie heroicall motions 24. Fire from heaven consuming Gog and Magog 539. First death 42. 519. Why so called ibid. First resurrection is not corporall but spirituall 518. It is opposed unto the first death 519. It s profitablenesse and necessitie 526. Objections about the same cleared 518. 520. First trumpet answereth to the first seale 158. What is meant by the hayle fire and blood that fell at the sounding thereof ibid. First viall chieflie poured out upon Germanie 380. Fight of the woman when it began and how long it dured 277. Floud of waters what it is 277. Foxe his opinion about it 278. Forme or shape of the beasts diverse and why 92. Forgetfullnesse and memory how said to be in God 460. Foundation of the Church how but one and twelve 561. 562. Fountaines what they denote in the Revelation 163. the fountaines of Waters are to be reckoned among the chief works of God 342. The fountain of true joy is in the Lord 480. The Four Beasts whither they type out the four Evangelists 91. They represent the Apostolicall Church 92. Why they are full of eyes ibid. The Four and twenty Elders are the first Chore 89. The Four periods of the Church of the Gospel 365. The Four Angels
accounts him to be neyther hot nor cold but lukewarme who neyther is a professed enemy of the Gospel nor yet a faithfull professor thereof but an hypocrite that is one as it were betwixt both And it may be referred eyther to their life or doctrine As for the mixture of heathenish and Iewish rites in the service of God it began first to increase immediately upon the cessation of the persecution of the Romane Emperors and when the Christian Church began to enjoye ease and tranquillity And therefore I judge that these Laodiceans were not as yet guiltie of this evill but they were lukewarme as concerning faith and manners in complying with the gentiles to the end that beeing the lesse offensive unto them they might quietly enjoy their trade in that noble mart-towne which abounded with all sorts of merchants for however they desired to be accounted good Christians yet did they not forsake their former frande and luxurie The summe of all is this They mingled Christ and the world togither and made use of religion no otherwise then might stand with their profit and trade Thus they were neither open enemies to Christ nor yet his true friends but as it were lukewarme and neutrals that is fained and lying hypocrites and soo worse in Christs esteem then his professed enemies I would thou wert eyther hot or cold He wisheth they were hot that is truely zealous in faith and godlinesse for the law requireth that men should love the Lord with all their hart and with all their soul c. Thus we see that to be hot is to be upright in hart ful of love to God and our neighbour Now Christ wisheth they were cold that is altogither without faith and godlinesse not absolutely but comparatively in asmuch as they who are cold seem to be more excusable then such as are lukewarme and more easily to be reformed better avoyded then others and in this respect are lesse hurtfull then they For the sin of hypocrites is greater then theirs who are open enemies because it is a worse thing not to follow the truth in sincerity which we know then to be ignorant altogether thereof for such are more easily wrought upon by the means and sooner brought to the truth wheras hypocrites having faith onely in shew doe imagine they see but are blinde and mantaine their false opinions hating persecuting in the mean time the truth of God For example the Lutherans who beeing wedded to their false opinions are the more hardlie drawen from them For they hate and persecute the orthodoxe doctrine concerning our spirituall communion with Christ more then the blinde Papists Againe a Iew who is a professed enemie of Christ will easier be brought to embrace christian religion then an hypocriticall Iesuite drowned in Antichristian superstitions And therefore with great reason Christ wisheth that this Church were rather cold then lukewarme not that it is good to be cold but because a lukewarme condition is more dangerous and hurtfull then the other We see also in natural things from whence the metaphor is taken that hot or cold things are more approved then those things that are lukewarme Hot meats in cold weather and cold drinkes in hot seasons agree best with the stomack but that which is lukewarme is lothsome and disposeth to vomit Hence Christ desired that the Pharisees had been blinde rather then hypocrites who are uncapable of reproofe Ioh. 9.41 1 King 18.21 If saith he yee were blinde ye should have no sinne but now yee say wee see therefore your sinne remaineth And the like Elias said unto the hypocriticall and idolatrous Israelites why halt ye betweene two opinions If Jehovah be God follow him but if Baal follow him Not as if he approved the worship of Baal but sheweth that there is such a contrariety betweene it the true worship of God as that they cannot possibly bee joyned togither And hence we are taught whom we are to esteem in these our dayes to be lukewarme not such as are weak in the faith whom the scripture commandeth us to receive with all meeknesse but those who labour to joyne Christ and Belial together in faith ceremonies and manners Such also who though they glory as if they were come out of Babylon and would faine be accounted good protestants neverthelesse strive tooth and naile to uphold the superstitions of Antichrist his tittles orders garments surplices miters crucifixes images and the like Babylonish stuff brought by him into the worship of God But let us here take notice what Christ judgeth of such men 16 So then because thou art lukewarme The second part of the narration containes a threatning with a repetition of the cause thereof because thou art luke-warme I will spue thee out of my mouth Hee goes foreward in the metaphor comparing hypocrites to lukewarme water which is so lothsome to the stomack as it cannot retaine it but casts it forth with lothsomnesse and paine Even so hypocrites are abominable to Christ for he spues them out of his mouth that is he rejects them as strangers unto him I will spue thee out of my mouth Here we se the lenity and patience of Christ in bearing a long time with hypocrites yea inviting of them unto repentance preadmonishing them of their punishment before he spues them out for their obstinacie Gods threatnings therfore are to be understood conditionally I will spue thee out viz. If thou repent not Out of my mouth Here it will not follow that such as are cold are in Christs mouth or that any of the faithfull may fall from grace As Ribera subtilly disputeth For Christ threatens this not against the cold but the lukewarme who by profession and appearance are in his mouth that is in the Church of Christ but indeed are hypocrites having a forme of godlines but denie the power thereof But hence we ought rather to observe that there are allwayes many hypocrites in the bosome of the Church and especially among the Clergie this mixture therfore should not offend us for the divell wil alwayes sow tares among the wheat neyther ought we to be moved with the loftie titles of hie-priests cardinals arch-bishops bishops prelates and the like rabble of Antichrist 17 For thou sayest I am rich The third part is a confutation of the vaine boasting of this Church in which were manie rich merchants fallen into securitie and riot for riches doe often times befoole the owners thereof occasioning in them pride and luxurie And this seems to be the reason why they thus boasted to weet because they were rich and having need of nothing But it may also be rightly understood that they gloried as if they had been rich in spirituall things for hypocrites imagine that they are just and holy and need not grace and remission of sins as other men Thus these gloried of their faith but it was dead and voyd of sinceritie and love as is the faith of all hypocrites and so not