omission of the article is of no waight his argument also proves nothing because a great and difinite number is put for an indefinite as Beda hath rightly observed At last he affirmeth that they are 144000. virgines to be converted to Christ both of the Iewes and Gentiles under Antichrist But he is deceived I. Touching the time of Antichrist which is now and hath been these many yeares and is not as he supposeth yet to come namely in the last foure yeares of the world II. Also in the Epithite of Virgines the which as afterward I will shew is not corporally but spiritually to be understood Alcasar makes these sealed Alcasars opinion to be the faithful of the Primitive Church under the Romane Emperours But he erreth for these as conquerours stood with the Lamb even while Antichrist reigned First therefore we are to hold that these 144000. sealed are the same spoken of Chap. 7. because this part of the Chapter doth altogether answer to the seventh Chapter in which as we said is conteined an antithesis of the third Act of the second Vision Secondly that this multitude of sealed ones are no other then the remnant of the womans seed with whom after her flight into the wildernes the Dragon made war Cha. 12.17 as appeareth by the description there added and repeated in the 12. verse of this Chapter Thridly that they are no other then those Saints to whom it was given to make warre with the Beast Chap. 13.7 Lastly that they are the faithful whether teachers or hearers of the godly I say who from Antichrists rising until the reformation withstood the tyranny of Popes and retained the purity of the Gospel to wit al the martyrs and professours touching whom see the Bookes of Martyrs and the Catalogue of the witnesses of the truth They are said to be sealed in the name of his Father To wit of the Lambes The Kings Bible reads it in the name of the Lamb and of his Father What is this but to shew that they constantly professed the doctrine of the Father and faith of the Lamb against Antichrist by an allusion unto the Character of the Beast For as the Beast imprints a Character in the right hand or forehead of his worshippers Chap. 13.16 which is an obligation to Antichrist So the Lamb imprints a Character in the foreheads of his worshippers The name of the father and of the Lamb which is a profession of the true Christian religion and open deniall and separating from Antichrists idolatry and abominations And I heard a voice from heaven We have heard who the multitude of the sealed are Their titles should now be spoken of in the next place but the joyfull shout of the inhabitants in heaven is put in between because of the preservation of so many sealed ones from the idolatry and tyranny of Antichrist and then their excellent commendations are afterward rehearsed The connexion and sence seemes to be obscure unto interpreters But I doe expound this part of the third Vision by that part of the second Vision in Chap. 7. touching the 144000. that were sealed seeing all things excellently accord There John saw the 144000. sealed in their foreheads here the same multitude standing with the Lamb. There he heareth an innumerable multitude clothed in white robes singing to God and the Lamb before the throne Here he heareth a voice as it were of many waters a voyce I say of harpers finging a new song There enquiring who they were arayed in white robes it is answered These are they which came out of great tribulation c. Here not enquiring he heareth from the company of the heavenly inhabitants These are they who are not polluted with women c. The Scripture interprets it selfe All things being thus alike containe the same history Thus we see that the whole Scripture especially the Revelation interprets it selfe But I will more clearely touch every particular There are three parts of the comparison First there John saw 12000. servants of the living God sealed in their foreheads by an Angell The comparing of the sealed here with these in Chap. 7. out of every of the tribes of Israel making together 144000. Here he seeth the same multitude of the sealed ones standing with the Lambe on Mount Sion The name of the Lamb and the name of his Father being written on their foreheads Thus he expoundeth what was that Seale of the living God In both places the multitude of the sealed signifies the combate of faithfull Martyrs and Professours whom the Lamb had reserved with himselfe these thousand yeeres on Mount Sion that is in the Church groaning under Antichrist even from the time of the Womans flight into the wildernesse until the new measuring of the Temple that is from the rising of Antichrist unto the reformation of the Church and doctrine accomplished in the age of our predecessours The second member of the comparison here followeth There John saw a great and innumerable multitude before the throne clothed in white robes in the sight of the Lamb and of all the Angels the foure and twenty Elders and of the foure Beasts and singing with a great voice salvation to God and the Lamb c. The which multitude we shewed to be the triumphant Church succeeding the Apostolicall times who having finished their warfare did now rest in heaven continually praysing God and the Lamb Here he heareth a voice from heaven as of many waters This is the voice of that innumerable multitude out of all nations and kindreds and tongues mentioned Chap. 7.9 for many waters as the Angell interprets it Chap. 17.15 are many peoples multitudes nations and tongues This voice by and by he calleth a new song In the beginning indeed he heard as it were a confused sound of a multitude but by little and little he more narrowly observed what and whose voice it was Even as the singing of Musicians afarre off seemes to be confused but by approaching nearer and nearer the gravity of their accord and sweetnesse of their harmony is more distinctly perceived Presently therefore he also heard as it were the sound of a great thunder which some apply to the terriblenesse thereof But this little agrees with the following Epithite and is repugnant to the scope of the harmony I therefore expound it of the vehemency of the voice viz. that now these singers did not lightly strike or passe thorow the eares of John but they thundred it out with all their might which undoubtedly denotes the vehement joy of the Saints in heaven At last he heard the voice of harpers He saith not as it were of harpers as before as it were of many waters as it were of thunder c. intimating that now he did plainely heare and perceive the harmonious accord of harpers playing on their harpes as being most delightfull artificious and sweet such as is the musick of most skilfull harpers In Chap. 5.8 The foure Beasts and foure and twenty
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.
the seven eares are seven years with many the like places hence it is said that rock was Christ the Apostle saith not the rock signifies Christ but as if he were that indeed which in substance he was not but by signification onely In like maner the candlesticks are called the churches and the starres are said to be Angels the bread in the Lords supper the body of Christ not in substance but in regard of their analogie and signification For Christ doubted not to say Chap. 12. cont Adrm Dist 1. de consec this is my body when he gave the signe of his body saith the same Austine and more clearly the bread is the body of Christ not in the truth of the thing but by a mysticall signification The Argument Analysis parts of the second Chapter CHrist walking in the middest of the Candlesticks delivers to Iohn the seven Epistles to be sent to the seven ministers of the Churches of Asia commanding him to commend the diligence of some to reproove the negligence of others and in the rast place by promises and threatnings to exhort all of them to their duty and constancy therein so also he is commanded to write those things which he had seen and which were and which should come to passe by which threefold distinction Christ in the former Chapter declared in generall the arguments of these Epistles For in commanding Iohn to write those things which he had seen he was to declare the glorious vision of Christ unto the Churches that so they might receive the writing with reverence and due respect In bidding him to write those things which were it shewes how he was to manifest the qualification of the Churches and Teachers and whatsoever was either good or evil in every one of them that so they might perceive how Christ our Lord taketh notice of all our actions And lastly in bidding him to write those things which should come after Iohn was to propound to the godly a promised reward and to the wicked judgement to come that all might acknowledge Christ to be the glorious just and omnipotent judge of the world But it is better to extend the three forenamed heads to the whole revelation To return to the Epistles they are all exhortatory and not much differing in matter one from the other The sixt to the Church of Philadelphia seemeth to be the excellentest next to which is that unto Smyrna But the seventh unto Laodicea is the sharpest A common inscription is prefixed before all taken from the foregoing glorious form of Christ A generall Epiphonema is added in the conclusion provokeing them to attention by a speciall promise by which is understood the end of that glorious and magnificent apparition of Christ This Chapter doth contain the first fower Epistles namely to the pastours of the Churches of Ephesus Smyrna Philadelphia and Thiatyra The common argument of the Epistles And therefore the Chapter hath fower parts The Analysis of them all is plain and almost one and the same For they consist of a Preface Narration Exhortation and acclamation of promises annexed or that I may speak more plainly they contain three things First A description of Christ the author of the Epistles Secondly The praise or dispraise of each Angel Thirdly Good things are promised to those that overcome and destruction to such as fall away The first Epistle to the Angel of the Church of Ephesus 1 Vnto the Angel of the Church of Ephesus write These things saith hee that holdeth the seven starres in his right hand who walketh in the midst of the seven golden candlesticks 2 I know thy works and thy labour and thy patience how thou canst not bear them which are evill and thou hast tried them which say they are Apostles and are not and hast sound them liars 3 And hast borne and hast patience and for my Names sake hast laboured and hast not fainted 4 Neverthelesse I have somewhat against thee because thou hast left thy first love 5 Remember therefore from whence thou art fallen and repent and do the first works or else I will come unto thee quickly and will remove thy candlesticks out of his place except thou repent 6 But this thou hast that thou hatest the deeds of the Nicolaitans which I also hate 7 Hee that hath an ear let him heare what the Spirit saith unto the Churches To him that ouercommeth will I give to eat of the tree of life which is in the midst of the Paradise of God THE COMMENTARIE VNto the Angel of the Church of Ephesus So he calleth the pastor of the Church for they are Gods ambassadors to the church A messenger is in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is one sent which properly is the name of those heavenly spirits which doe the commandements of the Lord. With this title Christ here honoreth the pastors of the Churches yet not so much to commend their dignity as to set forth the weightinesse of their spirituall function Heb. 2 14 It is the honour of the Angels that they are ministring spirits sent forth to minister for them who shall be heires of falvation Wherefore the Angels of Churches ought not to be puffed up because of this dignity but faithfully to demit themselves to their pastorall ministries Moreover touching these Epistles they concerne not the pastors alone but also as appeareth by their conclusions all the Churches it being usuall that such things as were to come to the whole were directed to the pastors and by them afterwards to be brought unto the congregation The Church of Ephesus He is commanded in the first place to write to this Church either because it lay neerest Patmos as Abraham Ortelius in his ancient description of Grecia sheweth or els for the eminency greatnesse thereof being better knowen unto Iohn then the rest Whither Timothy were then Bishop of Ephesus Histories mention not who at this time was the Angel of that church not indeed doth Christ name him to the end it might appear that he had not respect so much to any one particular teacher as to all others which should succeed Some thinke that it was Timothy the disciple of Paul but it is not probable that Timothie so much commended by Paul in his Epistles should lye under so heavy a censure besides it is a received opinion Quandoque bonus dormitat Homerus that Timothie suffered martyrdome before the time of Iohns exile But if it were hee as Alcasar maintaineth against Lyra Ribera and Pererius it is an example of the general rule that sometime the verie best doe faile admonishing us of our infirmity and whereunto the saints are subject Again it serves to stirre up all teachers to care and vigilancy But now whither the fault in this Bishop for which Christ threatneth destruction be not mortal but venial as Aleasar pretendeth let himselfe look to it Write Christ tels Iohn word for word what he should write
sacking of Rome by the Barbarians of which see Sabellicus For who doubts but that the seventh head of the Beast was then wounded unto death when Rome being forsaken of her Emperours who retired to Bizantium in the East or to Ravenna in Italie was overwhelmed under the new government of Popes with that great tempest or irruption of the Gothes Vandals and the Hunni c. By which the whole West was most miserable afflicted and Rome well nie wholly brought to nothing For within the space of XLII yeares it was five times besieged taken and spoiled by the Barbarians insomuch as sometime for fourty dayes there was found in the City neither man nor woman Adolphus King of the Gothes also determined to alter the name thereof and instead of Rome to call it Gothia Who would not have thought that then there had been an end of the Popes seat and kingdom in Italie notwithstanding this wound was healed by little and little first by Iustinian the Emperour who sending Belisarius and afterward Narses with an armie rooted the Gothes out of Italy restored the Pope to his former place and enlarged his dignity and power For when the Constantinopolitane and he of Alexandria affected the Primacie as thinking that Rome was now wholy brought under the Emperour gave forth a new constitution saying We decree and will according to the Decrees of the holy Synods that the most holy Bishop of ancient Rome be the chiefe of all Priesis Afterward Phocas fully healed the wound attributing to Boniface III. not onely to be accounted the chief but Vniversall This interpretation of Brightman I should follow but that he doth two much anticipate the wound and the healing thereof For he makes the Beast to be wounded before he was fully manifested for he was not as yet ascended out of the sea into the Chaire of Vniversall pestilence untill Boniface III. and therefore could not be wounded and healed before his rising Leaving therefore the opinions of others I will here propound two things The Authours opinion of the wound of the Beast First there is in this stroke and healing an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as we observed in the womans flight namely how that is first related which hapned after For the Beast was not presenly wounded and healed so soon as he rose or was set on his throne but some while after Neither did the whole earth then begin to admire and worship the Beast upon his wounding and healing and when he blasphemed God and made war with the Saints but immediately or so soone as he received his throne and power from the Dragon which indeed evidently proves the anticipation Secondly seeing it is not expessed by whom the mortall wound was inflicted neither by whom healed we are therefore to conceive that it was inflicted and againe healed either by the Dragon as not being able as it were to indure the pride of the Beast Or else by the Lord provoked to wrath but healed again by the second Beast For the wound of the sword as it is called ver 14. signifies not a wound willingly made but inflicted by some other Now it could not be inflicted on the Beast unlesse either the Dragon did it as being more powerfull then he or the Lord. For touching all others his admirers cry out v. 4. Who is able to fight with the beast If we take it in the former sence I finde not when the head of the beast sitting on his throne The capital scisme of Popes was more grievously wounded then by that deadlie scisme of Popes wherewith the Papacie was afflicted more then fourty yeeres viz. from the yeere 1378. unto the Council of Constance when almost Antichrists kingdom was wholie ruinated by the discords of the Antipopes occasioned by the Dragon For when Clement V. a Gascon removed the Romane court to Avinion in France where it remained Eightie three yeeres Gregorie XI indeed recalled the Papal seat from thence to Rome but beeing dead the Romanes chose Vrbane VI. for their Pope whom the Italians Germanes and English followed and he sate at Rome On the contrary the French and Spaniards created Clement VII for their Antipope and he remained at Avinion who being dead the scisme was continued by new Antipopes viz. Boniface IX and Benedict XIII before called Petrus de Luna The first approved as Pope by the Italians the latter by the French Boniface IX being dead Innocent VII succeeded and after him Gregory XI against whom the said Benedict XIII sate Antipope at Avinion Chro pag. 690. This scisme as Genebrad witnesseth when two and three Popes together strove for the Popedom did mightily afflict the Popish Church for 40 years together◠of which wound also Franciscus Petrarcha Petrach Epist 19. who scarcely notwithstanding had seen the beginnings of the wicked scisme thus writeth Our two Clements saith he have in a few yeares more wasted the Church then seven of your Gregories will be able to repaire in many ages These things considered who will deny but that the Beasts head was then deadly wounded And now who inflicted the same but the Dragon by setting those Antipopes full of Diabolicall pride one against the other to the scorne as it were of the Beast and his throne But thou wilt demand how this wound was healed Divers remedies were indeed sought for by many and sundry plaisters in vaine applyed to the sore Sometimes a reconciliation was laboured after by parties on both sides betwixt Gregory XII and Benedict XIII and so far forth effected that Gregory promised to lay downe his Popedom if his Corrivall would do the like The which the other assented to and an oath passed betwixt them But when they should come to the doing of it their pride hindered the same for soon after both of them repented of their promise Qui vellet Cathedra cedere nullus erat Afterward a Council is gathered at Pise in Hetruria Anno 1410. for to heale this deadly wound but the same availed not But rather it increased the sore for as the foresaid Genebrad reports The scisme was not only not repressed but made greater for the two Antipopes being in vaine deposed a third was chosen viz. Petrus Cretensis a Franciscane named Alexander the fift Thus we see the others refusing to resigne the Council was so far from healing the wound as that on the contrary it made the Papacy before a two headed monster now to be three-headed Alexander the fift that proud hypocrite being taken away in the eight moneth of his Popedom John XXIII was placed in his room by the Italians so the Papacy remained three-headed and the wound made greater and greater At length therefore the Dragon fearing the utter overthrow of the Beast and the rather because the preaching of Iohn Husse in Bohemia now added a deadly symptome unto that old wound prepared a medicine by the Council of Constance Anno 1414. for in the third yeare it was celebrated it wickedly condemned
And to what times this prophesie belongs and who these sealed are Touching the scope I finde interpreters to agree viz. that the Lamb is opposed to the Beast Christ the preserver to Antichrist the destroyer And now Ribera acknowledgeth that this serves for the comfort of the righteous The scope of the Lambs appearing on the mount to cause us assuredly to beleeve that during the rage of the Divell and Antichrist against the Saints before spoken of in Chapter 13. Christ is not asleep nor neglects his Church but stands on the watch for her safety lest the wheat should be corrupted although indeed the chasse or wicked by Gods permission follow and adore the Beast and run into destruction But when and how this should be seemes unto him most difficult to be expounded neither hath he any thing to say but according to the vulgar errour he refers the following things unto the foure yeeres reigne of his Antichrist Our interpreters also still keepe to the position that howsoever Antichrist shal sway farre and neare yet Christ alwaies will have his elect and sealed which shall stand with him on the Mount where their salvation shall remaine safe and unmoved which indeed is most truely spoken but this thing is generally treated of through the whole Revelation And the question still remaineth touching the order of the vision and the time when Christ chiefly stood with his sealed Ones I say therefore When the Lamb stood with his sealed ones when the Beast ascended out of the Sea out of the earth then also the Lamb appeared on the mount with them that were sealed When Antichrist I say had invaded the Church brought the same under him and seduced the world Then the Lamb in appearance had lost his possession Then the woman flying into the wildernesse vanished out of the sight of men so as she appeared no where as if there had been none This hapned when a little after Gregory the Romane Pope sate on the Chaire of Vniversall pestilence as before we have shewed Then the Church fled into the wildernesse not by change of place for it remained in the Romane Empire but by losse of her ornaments and change of shape Because even from that time it reteined indeed the name of the Church for Antichrist was to sit in the temple of God but in very deed it began to be changed in to a worldly kingdome of Antichrist And that gashly forme of the Church remained in the West which we now see but the Church gathered by the Apostles being thrust into the wildernesse did no where appeare all publick congregations either at Rome or other places being polluted with idolatry untill God taking compassion on the seed of the woman in the wildernesse vouchsafed againe to measure the temple and purge the Church in the age of our forefathers Now the godly may thinke and so much indeed the Sophisters doe object Whether there were no Church under Antichrist did the Church therefore then utterly cease to be Was there no Church before Husse or Luther Was Christ either negligent or unable to defend his spouse Is it not written The gates of hell shall not prevaile against her But behold the Lambe standing here on mount Sion with the Elect and sealed so that Christ was no way wanting to his Church he suffered indeed by a secret and just judgement that Antichrist should take in his possession and to the outward view make spoile as it were of all things notwithstanding in the midst of Antichristian corruption he alwaies stood as a carefull watchman preserving to himselfe 144000. that were sealed who worshipped not the Beast nor his Image and these were his Church and Spouse like as in the corruptest time of Israel when no true worshippers save onely Elias seemed to remaine God reserved to himselfe 7000. who had not bowed the knee to Baal But thou wilt say wherefore did he permit Antichrist thus to invade the Church I answer she justly deserved such a triall chastisement and dissolution See Cyprian de lapsis This standing of the Lan be therefore belongs to all the time even a thousand yeares and more which hath been since Antichrists rising untill the reformation of the Church begun by Wickleffe in England John Husse in Bohemia and in the ages after them by Luther Zwinglius Melanchion and their fellow brethren in Germany being all great opposers of Popery But these sealed did then no where appeare they had no publick meetings for al Churches together worshipped the Beast What then because they appeared not to man were they therefore hidden to God The 7000. in Israel had no uncorrupted congregation but were mingled in outward appearance with the idolatrous Balaamites The same thing is to be thought of these here sometimes they lay hid in the Popish Church and sometimes openly made warre with the Beast by the sword of the Spirit For those Saints against whom the Beast made warre and overcame Chap. 13.7 who were they not whole Churches for such were all subject to the Beast but such teachers confessours and martyrs as opposed the idolatry of the Papists of whom the histories of their time make mention Thus it appeareth to what times this prophesie appertaineth Now it remaines to speake of the sealed who they were Who these sealed are The Papists doe much weary themselves about it Lyras fancy I passe by who tells us of 144000. Monkes professing virginity Lyras opinion and slaine by the Agarens in the caves and dens of Syria and Antiochia towards the end of the Empire of Heraclius But this fiction is absurd to the Papists themselves Ribera alleadgeth Hieroms opnion that they were the 144000. Riberas dispute about the 144000 sealed out of the twelve tribes of Israel which should be converted unto Christ in the last foure years reigne of Antichrist Of which Chap. 7. But he proves nothing For first it is not likely that the Iewes then to be converted should all be Virgines seeing the Hebrews did never highly prize such a state of life II. Hence it would follow that no married person should be converted III. The Virgines of the Gentiles should be excluded But as the opinion touching the Iewes to be converted is fals◠as Chap. 7. we have shewed so his reasons are frivolous grounded on a false supposition of virgines of which more by and by He therefore alledgeth the opinion of Arethas as more probable that the 144000. sealed spoken of in ch 7. are not here to be understood and that because the article is omitted for here it is not said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intimating that these were others namely such of the Gentiles as should be converted But neither doth this please him because it is not likely that there should so few thousands be converted out of so many nations and in so many ages And indeed he justly rejects it For the reason taken from the
demaunded he is present undoubtedly by Gods Commandement now to shew unto Iohn to whom before he had shewed horrible things things acceptable and pleasing Before he saw a most filthy Harlot the Beasts Whore now he sees a chast Spouse the Lambes Wife This Bride is the glorified Church Therefore he cals her the Lambes wife now deservedly brought and delivered unto the Heavenly Marriage Feast But how saith he I will shew thee Seeing Iohn saw her before ver 2. I answer he had seen her a far off being in the wildernesse But now he is invited to looke upon her more neer at hand Hitherto the occasion 10. And he carried me away in the spirit This is the third time that he was ravished in the Spirit First in the I le Patmos Chap. 1.9 which ecstasie or trance was without any locall translation Secondly when he was carried into the Wildernesse Chap. 17.3 Thirdly now beeing carried to a great mountaine In Chap. 12. v. 18. it is said he stood upon the sand of the Sea when he saw the Beast ascending out of the Sea But that place hath it ambiguously 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the first and third person neither is there any mention of an ecstasie But here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee carried mee saith he in the Spirit intimating a translation not corporall but visionall Thus much for the manner of the Vision He addes the place To a great and high Mountaine Some from this Mountain observe divers Allogories touching the greatnesse and height of things caelestiall and of the Church it selfe applying to this the promise of God Isa 2.2 In the last dayes the mountaine of the Lords House shall be established in the top of Mountaines and shall be exalted above the hils and all Nations shall flow unto it and many people shall goe and say come yee and let us goe up to the mountaine of Jehovah c. In which Oracle is contained the calling of all Nations unto the Church of the New Testament which of old was shadowed out by the Temple of mount Sion But the present place respects not at all the gathering of the Gentiles unto the Church but the glorified Church is exhibited to Iohn from this Mountaine Therefore I see no other use of this great and high Mountaine then that from it Iohn might the better view the Holy Citie and Bride of the Lambe And he shewed unto me a great Citie He had promised before to shew him the Bride the Lambes Wife For which he shewes him a Citie because the glorified Church is both the Lambes bride and the Citie of God A Bride because of her Spirituall Marriage with the Lambe and her Chastitie and Heavenly ornament with which shee shall shine for ever with Christ A Citie because of the most magnificent building comely order invincible strength and steadfastnesse by which she shall stand for ever against all the gates of Hell The Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here rather to be rendred by the latine word Vrbs then Civitas For Civitas commonly signifies the multitude and the priviledges of Citizens but Vrbs the building it selfe as the Wals Gates Streets Palaces Houses Temples c. He calleth it Great as before v. 2. viz. in largenesse ornament and glory for it is the great Citie of the Great God full of Citizens Holy in purity and heavenly cleannesse without all defilement and filthinesse The name thereof is Ierusalem that is where peace is seene from the Hebrew Jireh salem Lib. 7. de bello Iudaico cap. 18. that is to see peace of old it was the head Citie of Judea builded by King Melchisedec as Iosephus writeth and was the Court of David the Seat of the Temple and divine worship and a Type of the new Church and therefore the glorified Church retaines the same name because she shall see everlasting peace Comming downe from God out of heaven It did then indeed visionally descend that Iohn might see it But in truth the Church also descendeth from Heaven because hence it hath taken her originall See ver 2. as being founded in the eternall election and love of God and all the glory and happinesse she receiveth is from the grace of God 11. Having the glory of God Being to declare the most magnificent structure of this Citie he begins from the glory and light thereof For Cities take not the least commendation from the qualitie and heathfullnesse of the aire and pleasantnesse of the place This Citie for its aire and most healthfull situation hath the glory of God that is the majesty of that inaccessible light which God inhabiteth then which nothing can be thought on more excellent and glorious This glory is expounded ver 23. And her light The Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies properly not light but a lightsome body casting forth light from the same Two such great Lights God in the beginning set in the Firmament the Sunne and the Moone What this is he wil shew us in ver 23. Now he speakes of the qualitie thereof LIKE VNTO A STONE MOST PRETIOVS even like a lasper By which Allegory he intimates the unspeakable excellency of the light For a most pretious stone is incomparable most bright and most desirable Like a Jasper stone This is a most noble Gemme of it are divers sorts of excellent vertue Lib. 37. c. 9 and as Plinie writeth it is used in all the East for a preservative against the most pernicious poyson Like to Chrystall Then which nothing is more bright See before Chap. 4.3 or cleare striving as it were with the Sunne in brightnesse See above Chap. 4.6 It sheweth therefore that the light of this Citie is not onely healthfull dispelling all poysonous and hurtfull things but also most bright Why doth he not liken it to the Sunne This Citie shall have neither Sunne nor Moon but that which is clearer then the same Perhaps also because the heat of the Sun is troublesome the coldnesse of the Moone is usually hurtfull to the body but here shall bee nothing either troublesome or hurtfull 12. And had a wall Now he describes the parts of the Citie most obvious to the sight externall and internall Hee begins with the wall compassing the streets about for it is convenient that a Citie bee invironed and fortified with wals that the lives and estates of the Citizens may be preserved from the incursions of adversaries and wild Beasts For wals are called Mania a muniendo of fortifying These must be high thicke and strong Such was this wall great in thickenesse and very high as in ver 17. ANDREAS saith By this wall we may understand the hedge of Gods safeguard and protection Wherefore it signifies that the life and safety of the glorified Church is sure and in no danger of externall force or hurt because the wall of Gods omnipotencie defendeth and keepeth the Citie But it will not hence follow seeing the
but John the Divine touching whom it seems to be uncertaine who he was because as Eusebius recordeth there were two Iohns whose Monuments were then at Ephesus viz. Iohn the Evangelist the Writer of the Gospell and of one Canonicall Epistle and Iohn the Presbyter or Elder the Author of the two latter Epistles and of the Revelation unto which opinion also Dionysius Alexandrinus in the fore-alledged place doth assent But verily that Presbyter is not called the Divine which Title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in way of eminency was most deservedly by the Ancients attributed unto Iohn the Evangelist The title of Iohn the Divine whence it arose because none of the Apostles or Divines wrote more heavenly of the Deity of Christ Therfore the Kings Copie of Montanus expresseth the whole Title thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Revelation of the Holy Apostle and Evangelist Iohn the Divine the which whither it were prefixed by John himself or afterward by the Church is of no great consequence seeing it sufficiently appeareth that it is taken from ver 1 2. Besides it is not credible neither can it bee proved that the Lord Iesus after the death of the Apostles sent his Angell unto another Iohn then unto Iohn the Apostle But that a certaine upstart Interpreter supposeth that Iohn beginning with that other Title The Revelation of Iesus Christ which God gave unto him would not have the Title of the Booke to beare the Name of the Author Alcasar Vestigat Not. 4. prooem almost after the same manner by which saith he the Author of our Society would have the same to be called the society of Iesus not of IGNATIUS I doubt not but all sound men do understand that this is not onely more then insolently spoken as if forsooth there could or ought to be an equalitie betweene the Apostle Iohn and Ignatius the Souldier the Revelation of Iesus Christ and the Iesuiticall Society of Yesterdayes hatching but that also it is altogether inconvenient and contrary unto the purpose of the Author For Iohn in the very first verse saying The Revelation of Iesus Christ which he signified by his Angell unto his servant Iohn doth put too his name and the Church hitherto hath alwayes called this Book the Revelation of Iohn and not the Revelation of Jesus The Iesuites therefore ought not by this example to dissemble the Name of their Author but should be called the Society of Ignatius and not the Society of Jesus The Periphrasis of the Authour confirmeth the same thing Chap. 1. ver 2. who bare record of the word of God and the testimony of Iesus Christ which sheweth plainly that the Writer of the Revelation and of the gospel was the same for who hath more clearly borne record of the word of God and the testimony of Iesus Christ then the Apostle Iohn in his Gospell which beginneth In the beginning was the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and in his first Epistle Chap. 1. v. 1. That which was in the beginning c. touching the word of God c. we have seen it and beare witnesse and Chap. 5.9 This is the witnesse of God which hee hath testified of his Sonne c. like unto which is that in Chap. 19.13 where hee calleth Christs comming unto judgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of God and the stile of Iohn the Apostle whatsoever others may judge doth plainly appear throughout the whole Book as we shall observe in the course of our Exposition Adde that this Author saw and wrote the Revelation in the I le Patmos I was saith he Chap. 1.9 in the I le that is called Patmos for the word of God Iohn banished into patmos Lib. 3. hist cap. 18. and the testimony of Iesus Christ which Circumstance doth not obscurely denote the Apostle Ioh. Neither read we of any other Iohn banished into Patmos for the word of the Lord and the witnesse of Iesus Christ then Iohn the Apostle who as Eusebius recordeth was condemned for the Gospels sake and banished into Patmos by the Emperor Domitian Lastly we have the Authorities of most ancient Writers confirming the same with full consent both of Grecians Iustin Martyr Dial cum Tryph. Irenae Lib. 4. Cap. 37. Clemens Alexandrin Paedag. Lib. 2. Cap. 12. Origen Homil. 7. in Iosu Athanas in Synops Epiphanius Haeres 51.54.76 Chrysostom Homil. 5. in Psalm 5. Damascen Lib. 4. Orth. fid Cap. 18. also of Latine Writers Tertullian Lib. 4. contra Marcio Cyprian de exhort Martyr Cap. 8.10.11.12 Ambros in Psal 50. Lib. 3. de Spir. Sanct. Cap. 21. Augustine Tract 39. in Ioh. Lib. 2. de doct Christ Cap. 18. de Haeres Cap. 30. Et Lib. 20. de C. D. Cap. 7. Hierom. Catal. Script Illustr c. The Arguments usually alledged to the contrary I will not now for brevity sake set downe Erasmus hath painfully collected the same And by Theodore Beza in his Annotations upon this Book are solidly refuted One thing onely I will touch Whither the style of Iohn be diverse which some do pretend touching the difference of the stile of the Revelation and the writings of Iohn the Evangelist but with no great reason for an egge is not more like an egge then Iohns stile is like to himselfe here and there How often to passe by other things doth hee say that wee are washed from our sinnes by the blood of Christ which also hee saith 1. Epist Chap. 1.7 But to grant what they say that the stile doth differ was the same kinde of speech to be used in writing the Gospell and a Prophesie what marveil that an unlike matter is explicated by a different stile Besides it is to bee observed that Iohn wrote most part of the Booke not in his owne words but in Phrases and words dictated by the Angell Where he useth his owne hee plainly retaineth the Phrase which hee hath in his Gospell and Epistles as we shall see in its place Besides some do observe Ioh. Foxus in Apoc. pag. 458. that although Iohn indeed wrote the Prophesie in Greeke yet it seemeth the Angell uttered the same in Hebrew it being Iohns native language This appeareth by manifold Hebrew expressions throughout the Booke as Abaddon Harmageddon Hallelujah Gog Magog and the often Repitition of the number Seven touching the seven Spirits seven Candlestickes seven Churches seven Angels seven Seales seven Trumpets seven Vials seven heads of the Beast seven hornes of the Lambe c. Lastly the whole Phrase or forme of expression seemeth rather to incline to the Hebrew then the Greek The Greek letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make 666. Romanus Hence the said writers suppose that the number of the Beasts name expressed in Greek by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be interpreted by the Hebrew letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 precisely expressing the number 666. But of this no more at present And thus much of the Authour CHAPTER II.
Touching the Canonicall authority of the Revelation NOw by these things the divine Authority of the Booke doth necessarily follow For if the Apostle Iohn be the Author the Divine and Canonicall Authority cannot justly bee questioned For the Apostles writings are Apostolicall Besides the Author doth againe and againe testifie that he received his Revelation from Christ and wrote the same by the Augels command This also the testimony of the Ancient Church confirmeth Concil Ancyran in appendice For the Revelation is alledged under the name of John and as Canonicall Scripture by the most ancient Councell of Ancyra which was before that of Nice also in the Councell of Carthage III. Can. 47. and some others following The Revelation also hath bin alwayes of Canonicall authority with the Greeke and Latine Fathers although certaine Graecians before Dionysius Alexandrinus did some what scruple the same as of old some of the Latine Church had their doubts touching the Epistle to the Hebrews because it did seeme to favour Novatus as Ierome writeth unto Dardanus But the scruple of one or a few of the Ancients can no more disanull the authority of any Canonicall Book of Scripture then the scruple of a few now can doe And howsoever Luther in his first Edition of the New Testament in the Germane tongue Published anno 1526. Sixtus Senensis Biblioth Ribera in Apoc. Prooem cap. 1. did not reckon the two latter Epistles of Iohn the Epistles also of Iames and Iude among the Apostolicall and Canonicall Scriptures Not indeed as some Papists write because he could not beare those words Chap. 14.13 Blessed are the dead c. because their workes follow them which verily doe notably overthrow their fiction of the Soules of the Saints going into Purgatory but rather because he thought that such obscure Visions and Figures were not so well agreeable unto the light of the New Testament notwithstanding in another Edition Anno 1535. hee speaketh more liberally in the Preface touching these Bookes neither do they who at this day are called Lutherans any longer question the Canonicall authority of the Revelation Alcas Vestig nota 2. Prcoem For our part we did not judge the Revelation was therefore to bee received that we might abuse the darke and obscure sayings of the Booke to vomit out the venom of our malice against the Pope of Rome as that upstart Interpreter before mentioned hath begun to calumniate us but because the reasons before laid down and many more do confirm our beliefe and because by the Revelation we are manifestly taught that that son of perdition lifting himselfe up against whatsoever is called God and sitting in the Temple of God as if he were God is no other but that Capitoline Iove even to this day treading down all powers under his feet But a man might justly wonder that Popish Writers do not tremble at the very sight of this Booke and how they are not afraid to explicate the Prophesie by their Commentaries Why Papists write Commentaries upon the Revelation but that the thing it selfe speaketh they chiefly doe it seeing they can neither wholly extinguish it nor keepe it any longer from the people at least to deprave the oracles thereof by their false Interpretations the which notwithstanding they labour for in vaine seeing it is as cleare as the Sun at Noon day that under the Image of the Beast and False-Prophet seducing the Inhabitants of the Earth and of the whorish woman committing fornication with the Kings of the Earth and of the great Citie on seven hils ruling over the Kings of the Earth is represented the Monarchicall and Papall Sea of Rome and under the Image of Locusts the innumerable vermine of the Clergy and Monkes under the Type of Merchandize which no man Antichrist beeing discovered shall buy any more are set forth Romish Indulgences and buying and selling of Soules c. CHAPTER III. Of the obscurity of the Booke What it is and whence with the remedies of the same AUGUSTINE writing of the darkenesse of the Revelation saith Lib. 20. de C. D. ca. 17 In this Booke which is named a Revelation are contained many darke things that the Readers mind might be exercised and in it are a few things by the clearnesse whereof the rest with labour may be sought out chiefly because it so repeateth the same things after a diverse manner that whereas it may seeme to speake of different matters by diligent search we shall find that they are the selfe same things diversly expressed And JEROM Tom. 3. ad paul Ep. 1. In the Revelation saith he is shewed a Booke sealed with seven Seales which though thou give it to a man that can rend to read it he will answer thee I cannot it is sealed And afterward The Revelation of Iohn hath as many Sacraments as words I have said but little in regard of the worth of the Booke It is beyond all praise In every of the words are hid manifold understandings So indeed it is for the sharpnesse of mans wit is blinder then beetles in the true understanding as of other divine Scripture so of this also unlesse it be enlightned by the beames of the Holy Ghost but the causes of this obscurity are plain First the whole Booke is Propheticall touching future things Write The causes of the darknesse of the Revelation saith the Angell the things thou hast seene which are and which shall be afterward But future things as future because they are not in any sense are either altogether unknowne or being foreknown are conceived not so much by the understanding as in hope Adde That these future things are not declared by plaine words The difference of Visions neither defined by notes or markes of times places and persons but are revealed unto Iohn and so written in darke and aenigmaticall Visions It is true many Visions in Scripture were plaine as set before the eyes of the mind or bodie Dan. 5.5 1. Kin. 6.17 Exod. 3.2 Act. 10.11 Act. 23.11 so King Belshazzar saw a hand writing upon the plaister of the wall Elisha saw fiery Charrets round about him and Moses the bush burning before him Peter a sheet with foure-footed Beasts let downe from Heaven unto the Earth Paul saw the Lord standing by him in the night c. In these there was no great difficultie But there are other Visions more intricate when the Images or Representations signifying some secret thing are exhibited unto the minds of men either sleeping or awake the mysteries of which except they be revealed are so obscure as that they cannot be found out by the understanding of mortall man Of this kinde were the dreames of Pharaoh Nebuchadnezzar the Visions also of Ezechiel Daniel and Zacharie unto which we worthily may compare the Visions of the Revelation The secrets indeed of the aforesaid dreames God not onely revealed unto the singular benefit of them which dreamt the same but also would have them
other on a Camel which two are the Angels that in the Revelation denounce the ruine of Babylon before whose feet Iohn fell downe to worship and other strange mysteries which he having first found out doth now flatteringly applie to the Pope being lift up with incredible joy if not madnesse and folly or to say truely with blasphemous impiety and sacrilegious boldnesse I know not whither thou hast seen D. N. I suppose you have seene and read him forasmuch as hee adorneth Commentaries on that prophesie It s the worke of a Spanish Divine of Granata fairly printed at Antwerp An. 1614. the Author also being an eloquent Interpreter of his owne mind and sense One thing I know that of mad men he will make them more mad by his glozing Exposition of Aenigmaes such flatterers are the Iesuites of their Antichrist being void of truth full of deceit and wanting no words The sum is a two-fold warre of the primitive Church the first against Iudaisme in the two first Chapters the other against Paganisme in the eight following the Citie and world being converted to the Faith of Christ and hence a four-fold Hallelujah Lastly a long during peace to the Church Antichrist being to bee overcome under the names of Gog and Magog and in the last place the most glorious triumph of the Romane Church in the Heavens at the day of Iudgement a worthy cover to the pot March 10. 1615. Yours to command N. N. Behold a lively Idea of the Inquirie the which being communicated unto me by a friend I thought good here to rehearse it least happily the beautifulnesse of the new worke might deceive any one For he coyneth new Oracles hence I call him an upstart his worke otherwise being of much labour and more then vulgar wit and not unpolished which I could wish the Author had more rightly placed Enough both of the true and the false Argument of the Apocalyps Wee come to the Parts CHAPTER VII Touching the parts of the Revelation THe Booke ordinarily is variously divided I shall not much differ from the common partition but distribute the same into a Preface Prophesie or Visions and a Conclusion I. The Preface containes the Title and Dedication of the Booke Chapter 1. unto verse 9. II. The Prophesie I distinguish into seven Visions clearly enough and distinctly shewed by Christ unto Iohn in the Spirit in the I le Patmos from thence unto ver 6. of Chap. 22. But those that suppose and urge that the Booke consists of one continued Vision do wholly stray from the Scope and in vaine wearie the Reader as I shall shew by and by The first Vision is of Christ gloriously walking among the seven golden Candlestickes and commanding John to write certaine Commandements unto the seven Churches of Asia and also the following Visions for the perpetuall doctrine instruction and consolation of the Faithfull from ver 9. Chap. 1.2.3 This Vision is not propheticall of future things as the six following but wholly doctrinall confirming Iohn in the function of teaching and commending his Apostolicall authority unto the seven Churches of Asia The second is touching Gods majesty sitting in the Throne and of the Lamb standing in the Throne and of the Booke sealed with seven Seales and of the opening of the Seale and of the Book by the Lamb and diverse wonders thence proceeding Chap. 4.5.6.7 The third is of the seven Trumpets of the Angels and wonderfull apparitions following thereupon Chap. 8.9.10.11 The fourth is of the woman in travell of a Man-Child and of the Dragon persecuting the Man-Child and woman of the womans flight into the wildernesse and of the rage of the two Beasts against the Saints Chap. 12.13.14 The fift is of the seven Angels pouring forth the Seven Vials of the last plagues upon the adversaries and throne of the Beast Chap. 15.16 The sixt is of the Iudgement of the great whore and ruine of Babylon and of the casting of the Beast and False-prophet with all his followers into the Lake of fire and brimstone Chap. 17.18.19 The seventh and last is of the binding and loosing of the Dragon at the end of a thousand yeers and lastly of the Iudgement of the Divell Death Hell and all reprobates that were not written in the Booke of Life and of the figure and glorious state of the Heavenly Ierusalem Chap. 20.21.22 unto ver 6. III. The conclusion of the Booke commends the profitablenesse of the Prophesie and by an Anathema establisheth the divine authority thereof from verse 6. unto the end CHAPTER VIII Touching the Forme of the Revelation THe things hitherto praemised have beene treated of by many Interpreters That which remaines touching the forme and method of the Revelation hath as yet beene observed but by few nay to speake it with modesty I scarcely find the same explicated by any one The forme indeed seemes to be Epistolarie having an Epistolarie Inscription and Subscription and is shut up with an Epistolarie wish common to the Apostles all the Acts also of the first Vision are Epistle-wise But that which beginneth at the fourth Chapter which is the first propheticall Vision and the following unto the end if you well observe them have plainly a Dramaticall forme The Apocalyps a prophetical interlude hence the Revelation may truely be called a Propheticall Drama show or representation For as in humane Tragedies diverse persons one after another come upon the Theater to represent things done and so again depart diverse Chores also or Companies of Musitians and Harpers distinguish the diversity of the Acts and while the Actors hold up do with musicall accord sweeten the wearinesse of the Spectators and keepe them in attention so verily the thing it selfe speaketh that in this Heavenly Interlude by diverse shewes and apparitions are represented diverse or rather as we shall see the same things touching the Church not past but to come and that their diverse Acts are renewed by diverse Chores or Companies one while of 24. Elders and four Beast another while of Angels sometimes of Sealed ones in their foreheads and sometimes of Harpers c. with new Songs and worthy Hymmes not so much to lessen the wearisomnesse of the Spectators as to infuse holy meditations into the mindes of the Readers and to lift them up to Heavenly matters The which thing not having been hitherto observed by most Interpreters they have wondred what was meant by so many Songs Hymmes and change of Angels and Personages renewed in diverse Visions and what by the often iterated Representations of the Beast Babylon and the last judgement which caused them to seeke and imagine Anticipations Recapitulations and unnecessary Mysteries in those things which either served onely to the Dramaticall decorum or else had a manifest respect to the method of the Visions concerning which I will speak by and by What Origen therefore wrote touching the SONG OF SONGS In Prologo Cant. Homil. 1. that it seemed to him Solomon wrote a
wedding song after the manner of a Drama which saith he is a Song of many Personages like as a Fable is acted on the Theater where diverse persons are brought in some comming and some departing that the Text of the Narration may be made up by diverse and unto diverse men and he calleth that wedding Verse a Spirituall Interlude of foure Personages which he saith the Lord revealed unto him in the same viz. the Bridegroom and Bride with the Bride her virgins with the Bridegroom his flock of Companions The same thing I more truly may say touching the Revelation that it seemes unto mee the Lord Iesus revealed the same unto Iohn by his Angell after the manner of a Dramaticall Representation and that it is an Heavenly Dramma or Interlude not onely of foure but of diverse persons and things by Typicall Speeches and Actions exhibiting to Iohns sight or hearing those things in the Heavenly Theater which God would have him to understand and us by continuall prayers meditations and observations to search out touching the future state of the Church And that ye may understand this to be so I will endeavour to delineate and pourtray the method of the Revelation now indeed briefly as in a Type reserving the rest to the Preface of every Vision But the order of the Personages by whom this Propheticall Interlude is Acted I will by and by set downe in a short Table CHAPTER IX Touching the generall Method of the Revelation TO speake accurately of the Method and Order of this Prophefie whither the generall by which the propheticall visions do all cohere one with another or the speciall by which the Apparitions of every of the Visions doe follow each other is not for me to do although I have imployed my study more then thirty yeers this way Yet I will say to stir up the endeavours of others as much as the Lord in mercy hath for the present revealed unto mee It is now fiftie two yeers ago since I first heard the Table-Propositions as they call them of my Master Zacharie Vrsinus that great Divine in Wisedomes Colledge out of the Old and New Testament He for five yeers together as often as the Reader had ended with the Epistle of Jude READ said he Matthew I desired to heare the Revelation also being ignorant of the difficulties which either my Master shunned or else would not as yet commit unto his Disciples At length Anno 1570. being again come in course of reading of the Scriptures unto the Revelation he bade the Reader goe forward Then the Revelation was read which he illustrated with briefe notes in so many dayes yea halfe hours as there are Chapters in the Booke yet accurately as hee was wont to doe all things these his Observations I with all attention gave heed unto and as much as might be set them downe in writing and thereby I began to observe somewhat of the obscurity about the distinction and analogie of the Visions Fourteene yeeres after I my selfe being called to the Government of the said Colledge wherein also I continued so many yeers running over seven times at least the explication of the Revelation I at length seemed unto my selfe to observe some kind of Harmony in certain Visions and as it were some distinct Acts of most of the Visions Here specially of the Ancients Augustine and of the latter Nicolaus Collado a Divine of Lausanna did most effect me Lib. 20. de C. D. cap. 17 For Augustine in his Commentary de C. D. after hee had taught that the last judgement should certainly come to passe both by other Scriptures and largely also by the Revelation at length he saith In this Booke many things are obscurely spoken to exercise the mind of the Reader and in it are a few things by the manifestation whereof the rest might with labour bee found out chiefly because it so repeateth the same things after a diverse manner as if it seemed to speake of different things whereas wee shall finde that it speakes of the very same things after a diverse manner By which words Augustine seemeth to me wittily and truely to say three things First that many darke things are contained in this Booke to exercise the minds of the Reader Secondly that some things in the Booke are plaine by the understanding whereof the other more obscure things might with study be dived into Thirdly that it principally conduceth unto the searching out of the mysteries of this Booke to observe that the same things are spoken of in diverse Types after a different manner although different things seeme to bee spoken of The first of which touching the obscurity seemeth plainely so to be as hath before been shewed in Chap. 3. by which indeed the Holy Ghost hath involved this Prophesie of the New Testament not because hee would not have the same to bee understood by the Readers but to have their mindes and understanding exercised with labour studie and prayer as appeareth Chap. 13.18 17.9 c. The second doth notably respect the speciall method Augustines animadversions touching the method of the Revelation For almost in every Vision there are some few if not many things whence the plaine understanding of the other more obscure may bee found out either because they are properly spoken or because the significations of the Types are declared by the Spirit himselfe or lastly because the Types themselves are so manifestly agreeing to the matter signified as they yeeld no difficult understanding unto such as diligently mind the same For example It is plaine that in the very beginning it is said that here those things are revealed which must shortly be done Rev. 1.1.19 14.1 15.1 Rev. 14.14 19.11 20.11 and John is commanded to write those things which then were and which should afterward come to passe and expresly those last plagues and oftentimes the last Iudgement whence two more darke things are easily dived into First that the Types of the Revelation do not represent the foregoing Historie of the Israelitish Church but the future state of the New Church Secondly that they shaddow out not a few Ages onely after the Revelation nor yet the last times and Tragedie of Antichrist alone but the whole period of the Church Thus it is plaine that the starres are the Ministers of the Churches the great starres renowned Teachers Whence it is not obscure what is meant by the great starres falling from Heaven Moreover also it is plaine Ezech 16.2 Ier. 3.1 Ose 2.5 that in Scripture a whorish woman doth denote the Apostaticall Church Whence it is cleare that the woman clothed with the Sun signifies the true Church the flight of the woman into the wildernesse her being out of sight riding on the Beast and sitting upon seven hils the adulterous and domineering Church of Rome It is also plaine that most of the Visions doe end with the last Iudgement Hence it is manifest that the periods of
saying of Christ Render not evill for evill Pag. 461. 82. How it stands with justice to render double Pag. 462. 83. Whether God in commanding to render the double according to Babylons workes doth command rapines theft wickednesse c. Pag. 463. In Chapter XIX 84. Whether Alcasar hath sufficiently demonstrated that properly the Church of Rome is the wife of the Lamb. Pag. 481. 85. Whether Iohn did well in proffering to worship the Angell and whether the Angell did well to prohibit him Pag. 484. 582. In Chapter XX. 86. Of the binding and loosing of Satan what when and how it was Pag. 502. 87. A disputation touching the thousand yeeres of Satans binding 506. whether they be definitely to be understood 507. where they take their beginning and ending 508. what was the condition of the godly in the thousand yeeres 511. 88. Who were the living and reigning with Christ 514 89. After what manner and how long they lived and reigned with Christ 516. 90. Who are the rest of the dead and how they lived not againe 517. 91. Of the first Resurrection how it is to be understood 518. 520. 92. Of the Chiliasts opinion the Authors thereof and its refutation 520. 521. 93. Of the first and second death 519 526. 527. 94. What Satan is said to do the thousand yeers being ended and when he was loosed 530. 95. A disputation with Bellarmine and Ribera about Gog and Magog 539. 96. Of the old and new Goggish war its occasion and beginning 536. 97. Of the perpetuall torments of the damned 540. In Chapter XXI 98. The description of the new Ierusalem whether it bee agreeable to the Church-Militant on earth or to the Romane onely 541. 99. Of the new Heaven and the new Earth 549. 100. Ludovicus his jest on Sophisters about the Lake of Fire 557. In Chapter XXII 101. A Disputation against Sophisters for the authority and perfection of the divine Scriptures 580 c. 102. Of the doctrine of Iustification by Faith 584. 585. A COMMENTARIE Vpon the REVELATION OF IOHN THE APOSTLE The argument parts and analysis of Chap. 1. After the title and Apostolical salutation to the seven Churches of Asia Iohn rehearseth the first vision namely the seven golden candlesticks and Christ his glorious walking in the middest of them and how hee was affected with the vision and received from Christ commandement for to write the same both concerning things present and to come The parts of the chapter are two the former containes the preface to v. 9. The latter the vision of Christ gloriously walking in the middest of the seven candlestickes from vers 9 unto the last THe preface containes the title and thâ—â—postolical dedication of the booke The title shewetâ— first the argument of the booke that it is a â—â—velation of things to come Christ the â—uthoâ— of it as also the ministerie of the Angel vers 1. Secondly it notes the person of the author by a periphrasis or description vers 2. Thirdly it commendeth the profitablenes of the booke from the necessitie of it vers 3. The dedication containes the prosopographie or description of the persons who and to whom he writeth vers 4. Secondly the Apostles wish viz. grace from God and from the seven spirits as also from Iesus Christ whose threefold office he declareth v. 5. Thirdly the celebration of the prayses of Christ and giving of thanks for a threefold benefit received from him v. 5 6 His comming to Iudgement is promised by the words of Zacharie vers 7 and in the last place bringeth him in testifying his eternall Godhead and omnipotencie vers 8. The vision containes the preparation vision it self In the preparation Iohn sheweth the name how hee was affected the place of his banishment and the cause vers 9. Secondly the time and manner of the vision vers 10. Thirdly a command to write the vision and to send it to the seven Churches by name vers 11. Fourthly his Gesture vers 12. In the vision are three things first the form secoÌ„dly the effects thirdly the things following The form of the vision which hee saw is twofold first the seven Golden candlestickes Secondly the form of the Sonne of man in the middest of them whose habit and clothing hee describeth vers 13 His head Hair and eyes v. 14 His feet and voice vers 15 His right hand holding the seven starres his mouth armed with a two edged sword and his face shining like the sun vers 16. The effects are first Iohns Great amazement secondly his falling to the ground v. 17. The things following are first a twofold comforting of Iohn first by Gesture the laying on of the right hand vers 17. Secondly by speech bidding him not to fear and the reason is taken from the person adjuncts of the speaker viz. because hee is eternall God the Lord of life of death of hel vers 11 2 The command of writing the present vision following prophesies 3 The unfolding of the mysterie first of the seven starres that they are the seven pastors and secondly of the seven candlestikes to bee the seven Churches of Asia THE FIRST PART OF THE CHAPTER CONTAINING THE PREface title and dedication of the booke THe Revelation of Iesus Christ which God gave unto him to shew unto his servants things which must shortly come to passe and he sent and signified it by his angel unto his servant Iohn 2 Who bare record of the word of God and of the testimony of Iesus Christ and of all things that he saw 3 Blessed is he that readeth Exod. 3.14 1 Cor. 15.21 Col. 1.18 and they that hear the words of this prophecy and keep those things which are written therein for the time is at hand 4 Iohn to the seven churches in Asia Grace be unto you and peace from him which is and which was and which is to come and from the seven spirits which are before his throne 5 And from Iesus Christ who is the faithfull witnesse and the first begotten of the dead and the prince of the kings of the earth unto him that loved us and washed us from our sins in his own blood 6 And hath made us kings and priests unto God and his Father to him be glory and dominion for ever and ever Amen 7 Behold he cometh with clouds and every eye shall see him and they also which pierced him and all kindreds of the earth shall waile because of him even so Amen 8 I am Alpha and Omega the beginning and the ending saith the Lord which is and which was and which is to come the Almighty A COMMENTARIE VPON THE REVELATION Chap. 1 vers 1. THe revelation this prophetical title doth expresse the argument of the booke called in Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concerning the meaning of which word there is extant in a colledge called wisdom colledge of which I have before spoken a manuscript in way of commentarie on this booke which Giveth us an
example of their monastical ignorance the author tells us a monasticall exposition upon the word Apocalyps that the word apocalyps is compounded of apo re and clipsor velare O the miserable barbarisme of that age attempting to unfold these high mysteries and in the mean time ignorant of the very name of the title The verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifyes to reveal a secret from which commeth apocalypsis a revelation of a secret such as are all future things For it is not man but God who foreseeth and revealeth things to come But the events which were to befall the Church under the new Testament were hidde both from Iohn and us but are revealed in this booke and therefore it is rightly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to which wee may ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a revelation of things to come Afterward it is sometimes called a prophefie from the argument of it which is a prediction of future things revealed by God And the title answereth to the title of the ancient prophets as the vision of Isaiah the vision of Obadiah the prophesie of Niniveh which Naum saw the prophesie which Habacucsaw the word of tâ—e Lord that came to Hosea to Joel to Micah c. so that it sheweth the divine authoritie of the booke For to reveal things to come is from God onely so that this booke being a revelation is inspired of God which argument Iohn afterwards doth more fully confirme For as Ierom wel observeth this mystical booke is intituled a revelation to give us to understand that we have need of the knowledge and explanation of it that wee may say with the prophet open my eyes and I will consider the marveillous things of thy law Psal 119.18 Of Jesus Christ that is which Christ revealed unto Iohn â— argument of the deity of Christ So that Christ is the author of the revelation which is the first argument to proove the God-head of Christ in this booke For God by the prophet doth assume it as a thing peculiar to himself to reveal secrets Isai 42 9 41 23 Behold the former things are come to passe and new things doe I declare before they spring forth I will tell you of them and confounds by this argument all Idols that they are no Gods because they are ignorant of future things But the words following which God gave unto him seem to weaken the argument For to whom God doth reveal things to come hee is not God but God hath revealed these things to Christ therefore Christ is not God The answer is twofold first the whole may bee granted if it bee taken in a good sence as namely that Christ albeit he is true God yet wherein God his father hath revealed these things to him that is according to his humanitie hee is not God For the humanitie of Christ not foreknowing things to come but by revelation is not God but the man Christ Iesus is God because by his divinitie hee fore knoweth all things of himself Secondly the assumption is not in the text and may bee denyed for Iohn saith not that God revealed these things to Christ but gave this revelation to him as to our mediator that hee might reveal the same to us his servants for it is his proper office to reveal the will of the father to the Church So that 〈◊〉 speaketh of the office of Christ as hee is our mediator which doth not 〈◊〉 the â—qualitie of the son with the father but supposeth it because as he was meere man or a creature of what power soever hee could not have performed the workes of a mediator But it behooued him also to bee God But Thirdly there follows no absurditie to understand it as spoken of the Godhead of Christ for such as is the order of existence such also is the manner of working betwixt the father and the sonn For as the somexisteth not of himself but as hee is the first begotten of the father so the soâ— revealeth things to come not of himself but as hee receiveth from the father and as the father Giveth unto the son his Essence so is also his divine wildome communicated unto him from the father by Eternall Generation Lyra and others understand God in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Essentially of the whole trinitie and taking it in that sence then the revelation is given to Christ by God as unto a mediator onely but understanding it of the person of the father then God is said to give it unto Christ both as to the sonn and mediator also To shew unto his servants the end that God Gave the revelation to Christ was not that hee should have it for himself But as being the messenger of the father to reveal it to his servants By servants is meant Iohn with the pastors and teachers yea all the faithfull of all ages to all which the mysteries of this booke were to bee revealed by Christ First to Iohn that hee should write it and then to all the rest both to read and understand it meditate teach explain it to the Church of God The Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his noteth the servants of Christ for it cohereth with the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shew which noteth the office of Christ and not of God So that Christ sheweth this revelation 2 argument of Ch. deity to his owne servants which is a second argument proving the Godhead of Christ For hee certainly is the Lord of the Church yea God Eternal to whom Iohn the teachers and all the faithfull of the Church are servants for God alone is the Lord of the Church according to that of the psalmist Iehovah our Lord c. Psal 8.10 For albeit Christ in that hee is our mediator is exalted to bee head and Lord of the Church notwithstanding except hee had been God hee could neither have been mediator or Lord of the Church So that we plainly see that Christ Jesus is God seeing John and all the faithfull are his servants Which must shortly come to passe this noteth the subject of the booke which containes an historie of things not allready past but of things to come afterward both to the Church and enemies thereof Must come to passe not by a fatall or absolute necessitie 1. Cor. 11.19 but hypothetically or supposedly according to that of the Apostle scandalls and heresies must come Besides God hath so decreed it whose counsell is unchangeable and therefore the events must happen according to the same as also because of secondarie causes as the malice of satan the rage of the enemies against the Church which though they bee changeable in themselves yet they are not changed so that if accidental events bee not altered by the counsell of God and secondarie causes they necessarily come to passe though the contingencie bee not taken away Shortly but how shortly seeing after so many ages they are not as yet come to passe and
Trinity But the coherēce sheweth it is Christ that speaketh who is described in the foregoing words and the epithite Lord is to be understood of Christ as appeareth also from the 11 and 17 verses and more clearly chap. 22 13 so that without all question Christ saith of himself I am Alpha and Omega the beginning and the ending Furthermore to be α and ο is a proverbiall speach and meant of one that is first or chiefe in any thing as in Martial one Codrus is called the Alpa of poore men that is poorest of men Alpha is the first letter of the Greeke alphabet Omega the last Christ therefore in calling himself Alpha and Omega the beginning and end and that absolutely therein doth assume unto himself absolute perfection power dominion eternity and divinity The beginning and ending The Latine version hath not these words neither Montanus but all other Greeke copies have them Besides they are also read in Chap. 21.6 and 22.13 whereby it appeareth that they were not taken from the margent and put into the text as some have thought Which is and which was and which is to come Christ assumeth all those epithites here to himselfe by which Iohn vers 4. described God Ribera understandeth it of the trinitie as formerly but it hath been shewed that Christ speaketh of himself and so the fathers Nazianzene Ambrose and Athanasius interpret the place And what marveile is it if Christ who is God doth take to himself what ever is dew to God The Almighty Another epithite proper to God which Christ also taketh to himself shewing that he is the true eternall and omnipotent God in all things equall and coessentiall with the father and the holy Ghost and here we see who and how great hee is which must come to judge the world For the adversaries must stand before Christ the judge 7 Argument of Chr. deity not as he is simply man but before Christ the judge as he is the eternall and omnipotent God This being the seventh argument of Christs divinity is three times repeated He is the first the last which is was and is to come and the Almighty and therefore surely hee is God eternall For so Iehovah saith of himself Isay 41 4 44 6. Genes 17 I the Lord the first and the last I am hee I am the first and I am the last and besides mee there is no God I am God almighty But Christ doth chalenge as dew to him all these divine attributes therefore hee is Iehova that one eternall and omnipotent God with the father and the holy Ghost Eniedinus samosatenianus denieth these words to be Christs but will have them to be the fathers onely speaking of himself First because it is not onely said of Christ that hee is to come but of many others also as Matth. 17.11 Elias must first come God the father is said to come Matth. 21.40 When the Lord of the vineyard commeth what wil be do to those husbandmen Christ saith of himself and the father Ioh. 14.23 We will come to him and make our abode with him Secondly because that description which is was and is to come is attributed vers 4 to the father alone Thirdly because that which Iohn before spake of Christs comming he afterward confirmes the same by the testimonie of God himself after the maner of the prophets who used to adde in the end of their sentences thus saith the Lord. Answer though some interpreters yea Lyra also Ribera Iesuites referre these things to God absolutely that is to the trinity as speaking in this place not withstanding I have already sufficiently proved the contrary As for the hereticks reasons they proove nothing For first we insist not upon the participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to come whence he vainly goes about to deceive but on grounds formerly spoken off neither can it be denied with any shew of reason but that Christ speaketh of himself in vers 11 J am Alpha and Omega the first and the last and therefore the shift in this place is idle For the strength of our argument standeth not in this viz. that every one who is to come is God as the heretick foolishly imagineth but thus that he is God to whom all these divine attributes doe appertain Secondly though that description of God which is c. do in vers 4 note out the person of the father from whom John first of all desireth grace yet forasmuch as the essential attributes respecting eternity are common to the three persons therefore they are rightly attributed to Christ the second person in the trinity Thirdly howsoever we acknowledge that the stile is propheticall yet it will necessarily follow that Christ here speakes these things of himself both to confirme Iohns testimony of him as also that the godly might be comforted in having so great and glorious a judge And lastly it is for the the terror of all wicked and ungodly men And thus much of the preface The other part of the Chapter the preparation to the first vision with the vision it self 9 I Iohn who also am your brother and companion in tribulation and in the kingdom and patience of Iesus Christ was in the Isle that is called Patmos for the word of God and for the testimony of Iesus Christ 10 I was in the Spirit on the Lords day and heard behinde me a great voice as of a trumpet 11 Saying I am Alpha and Omega the first and the last and what thou feest write in a book and send it unto the seven churches which are in Asia unto Ephesus and unto Smyrna and vnto Pergamos and unto Thyatira and unto Sardis and Philadelphia and unto Laodicea 12 And I turned to see the voice that spake with me And being turned I saw seven golden candlesticks 13 And in the midst of the seven candlesticks one like unto the Son of man clothed with a garment down to the foot and girt about the paps with a golden girdle 14 His head and his hairs were white like wooll as white as snow and his eyes were as a flame of fire 15 And his feet like unto fine brasse as if they burned in a furnace and his voice as the sound of many waters 16 And he had in his right hand seven stars and out of his mouth went a sharp two edged sword and his countenance was as the Sun shineth in his strength 17 And when I saw him I fell at his feet as dead and he laid his right hand upon me saving unto me Fear not I am the first and the last 18 I am he that liveth and was dead and behold I am a live for evermore Amen and have the keyes of hell and of death 19 Write the things which thou hast seen and the things which are and the things which shal be hereafter 20 The mystery of the seven stars which thou sawest in my right hand and the seven golden candlesticks The seven stars
Secondly Iohns commission to write the vision And lastly a commandment given him to send the same to the seven Churches And hence it is very cleare that Christ is that Son of God who spake in vers 8. For both there and here he taketh the same things to himselfe And there is no question to be made but that in this place hee speaketh himselfe and of himselfe Eniedinus the Samosatenian objecteth that these words are not in all copies nor yet in the Latin version and for this citeth the Annotations of Beza I answer though Aretas and Montanus have them not yet Andreas and the Editions of Paris have them with other approved copies Beza also confesseth that the repetition agrees well with the style of Iohn for Christ being to command John to write this vision declares his authority from his Godhead to the end he might not doubt but what he did was truely divine In these very words Christ speaketh of himselfe verse 17. and Chap. 21.6 22 13 so that it seemeth some hereticke adventured to blot this out of the vulgar version thereby to darken the divinity of Christ or els some presumptuous person did it who thought this repetition needlesse And what thou seest write in a booke The command of writing confirmeth the authority of this booke For John wrote this prophesie not of himselfe but by the commandement of Christ for though here the commandement bee particular to write this first vision yet in vers 19 it is Generall not onely of the things which are but which shall bee hereafter Write what thou seest This serveth for the authoritie of the booke for the Apostle is to write not the things which he thought fit but what God gave him to see And send it to the seven Churches in Asia By seven Rupertus understandeth all the Churches but it is to be taken restrictively of the seven greater Churches of Asia the lesse because they are expresly named Chapt. 2 chap. 3. Mark 13 37. and epistles directed to every one of the Bishops or Pastors thereof yet so as that saying of Christ appertaineth to this place what I say unto you I say unto all Ephesus Situated neer the sea was the head city of Ionia a famous mart towne and the more in respect of the temple of Diana which perished with the seven wonders of the world Here a tumult being raysed against Paul the towne Clerke cryed out yee men of Ephesus what man is there that knoweth not how the city of the Ephesians is a worshipper of the great Goddesse Diana and of the Image which fell downe from Iupiter Here the Apostle Paul taught and constituted a Church to whom afterward he wrote an Epistle And to Smyrna A sea coast towne in Ionia and a colonie of the Ephesians taking its name from Smyrna the wife of Thessalus and builder thereof In it was the porch and temple of Homer who as is said was born here it is probable that either Iohn or some other Apostle gathered a Church to Christ in this place And to Pergamus Or Pergaâ—â—â— a city of Troas or Phrygia famous because of the Trojane tower Ovid. Lib. 13 metamor called Pergamus of which the poet mentioneth it was the country of Galen the phisitian from this place came store of that paper which we call parchment there is mention made no where of this place in the history of the Apostles unles it bee Acts 20 vers 6 where Paul remained seven dayes at Trods and raysed up Eutichus being fallen dead through the window so that it seemeth this Church also was planted either by John or the Apostle Paul Thyatira The Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is plurall it is a city of Lydia neer Pergamus seated on the river Lycus Act. 16 14. Acts 20 28. Of this city mention is made in the historie of Lydia a seller of purple of Thyatira it seemeth that Paul preached the Gospel in the place though when Lydia was converted to the saith shee heard him teach at Philippi To Sardis Gr. to those in Sardis a city of Lydia also by the mountain Tmolus of old the royall Lib. 5 cap. 29. and famous city of Croesus Plinie calleth it Moeonia Philadelphus A city of Mysia there was also a city so called in Aegypt another in Coelesyria but this Philadelphia was in Asia the lesse And unto Laodicea A city as Ptolomie saith of Caria But Plinie and Strabo affirme it to bee in Lydia For divers cities were so named as in Syria and Caria Lydia and Media but John was commanded to write unto Laodicea of Jonia which was neere Ephesus it seemeth that Paul had preached in this place because he willeth that the epistle which he wrote to the Colossians should be read in the Church of Laodicea The Angel or pastor of this place was an hypocrite being neither hot nor cold against whom Christ being highly offended threatneth destruction chap. 3. But happily it may seeme strange to some saith a learned interpreter where Rome was at this time to which for saving further labour this epistle might have been written in stead of all other Churches seeing she boasteth herself to be the head of all indeed Christ seemeth to have forgot himself in passing by his viear not so much as in one word to mention him who as it seemes should onely have been spoken to but the answer why Christ wrote not to him is at hand he knew he could not erre neither had neede of admonition therefore let this omission be one of the prerogatives of the holy sea And I turned to see the voice To see him who spake behinde him to the end hee might obey his commandement It is a figurative speech the effect being put for the cause for a voice is not seene but heard but Iohn being turned about comes to describe who and what maner of person he saw speaking unto him Thus much concerning the preparation to the vision now followeth the vision it self which first is described afterward explained And in the midst of the seven oandlesticks There appeared to Iohn seven golden candlestiks and in the midst of them one like unto the Son of man giving commandement to him to write the following visions and to send seven epistles to the seven Churches in Asia Christ himself propounding unto Iohn the arguments therof all which served for Iohns encouragement in his banishment and that the neighbouring churches might take notice of his Apostolical authority Interpreters dispute who it was that appeared to Iohn like unto the Son of man Some take it indefinitely for any man others for an angel others for Christ but the scope drift of the matter doth manifest it was Christ that appeared in this likenesse both because he commandeth Iohn to write this revelation vers 19 revealed the following visions to John chap. 4.1 which onely Christ did as also because he is said in vers 18 to have been dead but
ancient of dayes was like the pure wool Dan. 7 9 This reverend hoarenesse or whitnesse of haires noteth out prudency and wisdom for Christ is the wisdome of the father So also eternity is signified by it For hoarenesse cometh by multitude of yeares And it is compared to snow and to the whitest wool For snow is very white Ps 51 9. Isay 1 18. Therefore David prayeth that hee might bee washed with hypose and he should bee whiter then snow And in Isaiah the Lord saith though your sinnes bee as searlet they shall bee as white as snow though they be red as crimson they shall bee as wool This colour like snow noteth out purity so that Christ appeareth to Iohn in hoarenesse venerable in prudency reverend in purity innocent and age eternall Some by the head understand his divinity others the father because God is said to bee the head of Christ But the allegory is not in the word head without which it would have seemed an imperfect body but in the white snowy haire His eyes as a flame of fire From Daniel chap. 10.6 his face as the appearance of lightning and his eyes as lamps of fire sâ—ery eyes doe manifest the fiery heroick and terrible motions of the hart Hence in Chap. 19 11 Christ comming to take vengeance in a terrible maner on the enemies his eyes appeare like flames of fire because in his wrath hee will consume the wicked like as fire doth the chaffe but in chap. Rev. 2 23. 2.23 the fiery eyes of Christ doe nore his alseeing presence entring into the very hidde things of man And whereas hee calleth himself the searcher of the reines and hearts It shewes that no â—â—un can shunâ— his presence neither debeive him 15. His feet like unto fine brasse Dan. 10.6 his feet like in colour to polished bâ—asse some doe take the word rendred fine brasse to signifie a kinde of frankincense hard like copper which they call thus masculum others for such copper as is digged out in the mountaine Libanus The old interpreter rendreth it aurichalcum a kinde of metall which commeth neerest to the colour of gold which in old time was of a great price The Germans and so Luther translate it Messing fine brasse And it is apparent that by it the divine power of Christ his unparaleld strength stability and constancy is declared The fathers interpret it of the humanity of Christ which was tryed in the fyery furnace of his sufferings and at length advanced to the brightnesse of his glory Andrtas in those words searcheth deeply after divers allegories but wee passe by his subtilities as having indeed but little solidity in them His voice as of many waters Dan. 10 6 the voice of his words as the voice of a multitude First hee heard his voice like a trumpet and now like to many waters which violently running thorow rocks and stones make a terrible noyâ—â— neither can they be stopped with any power or force as may be seene as the swift fallings of the river Nilus and the Ryne It noteth both the vehement and terrible voice of Christ as also the power and efficacy thereof piercing into the very 〈◊〉 and mindes of the hearers for the conversion of the elect and terror of the wicked The which voice could not be hindred by any adversary power whatsoever but it was spread large and wide unto many peoples which is signified by the many waters Revelat. 17.15 16. And he had in his right hand seven starres The 20 vers sheweth that by the seven starres the seven postors of the Churches are to be understood they are compared to starres because they ought to shine like starres to their flocks by the light of their life and doctrin They are in the right hand of Christ because it is be thâ—â— giveth them to the Churches and governeth them by his word and spirit and preserveth them by the right hand of his power and lastly worketh through them salvation for his Church so that this commendeth to us the dignity of the teachers of the Church Out of his mouth went a sharpe two edged sword This is explained Chap. 19 1â— Revelat. 19 5. out of his mouth goeth a sharpe sword that with it hee should smite the nations and he shall rule them with a rod of iron 〈◊〉 which serveth for the comfort of the Godly who confidently trusting on Christ the judge ought not to fear the power of the enemies moreover the doctrine of the Gospel may also be understood by it which Christ by the word of his mouth hath brought forth unto us Ephes 6 17. Heb. 4 22. out of the bosome of his father the which Paul compareth because of its piercing nature to a 〈◊〉 edged sword And his countenance was as the sun Dan. 10.6 his fare was as the appearance of lightning by which is meant either his divine majesty or else that great glory unto which the humanity of Christ is exalted being set at the right hand of God which glory though it giveth immortality to the flesh yet taketh not away the nature thereof as Augustine writeth to Dardanus The lightning can not wel bee looked on without hurt to the eyes So the brightnesse of the sun as high noone day dazzels the eyes of the beholders for the greater light darkens the lesser even such is the exceeding glorie of Christ as that it can not be looked on Matth. 3 43. The just also shall shine as the sun in the kingdom of the father but the body of Christ doth shine as the sun in his full strength by which is noted the excellency of Christ the head above the members Alcasar doth compare this brightnesse of Christ to the admirable glorie of the Romish Church after the conversion of the empire saying the Church of Rome doth properly and truly set forth the meaning of that shining brightnesse which commeth from the countenance of Christ which exposition the very lesuites I beleeve can not read without laughter For then Christ did forget to write an epistle to this church wherby to coÌ„fer this glory upon her but I passe by this mercenary clawback who perhaps in stead of conversion would have written the eversion of the empire And when I saw him Now Iohn sheweth how hee was affected with the vision by reason of the glorious brightnesse of Christs majesty he falleth downe as dead the like wee read of Daniel chap. 8.18 for such is the great weaknesse of the most holy men of God that they are not able to behold the divine majesty for God is a consuming fire but how then shall the wicked stand before his dreadfull presence surely they shall melt away as waxe before the fire As for allegories I passe them by And he laid his right hand upon me As a hand touched Daniel in whom there remained no strength when hee saw that great vision and set him upon his knees and upon the palmes of his
hands even so doth Christ lift up Iohn who was sore amazed first by laying his hand upon him and afterward speaking comfortably unto him Hee toucheth Iohn with the same right hand in which hee held the seven starres For by his divine power and love which never faileth hee upholdeth all the Churches with their teachers and every one of the faithfull Fear not I am the first and the last Hee biddeth him not to fear because feare disturbeth the minde unfits men for instruction and therefore the admonition at this time was very seasonable And that he might comfort Iohn the more and lift him up hee expoundeth in order unto him the whole vision First who he is Secondly what he would have him to do And thirdly unfolds the mystery of the starres candlesticks He sheweth him who hee is to the end he might know that he saw no fancie or spirit but Iesus Christ his redeemer He again calleth himself the first and the last that is God eternal as in vers 8 11 which is a seventh argument of Christs divinity Isay 41 40 44.6 48 12. as wee have already expounded For that which the prophet ascribeth to God alone Christ in this chapter three times assumeth unto himself But some heretikes object that Christ is called first as being the first of the Church under the new Testament But I answer that all the adjuncts disproove this glosse For Christ doth absolutely call himself the first and the last by which very words the prophets declare the eternity of Iehovah God Yea Christ saith that hee was not onely before the Church of the new Testament but also before Abraham Ioh. 8 58. 18. I am hee that liveth and was dead These words do clearly manifest that neither man nor Angel but Christ alone is represented here in this vision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the living or he that liveth Christ taketh unto himself not onely the glorious life of his humanity Ioh 5.26 but the essential also of his divinity of which hee speaketh in the Gospel as the father hath life in himself so hath he given to the son to have life in himself For chiefly he calleth himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 him that liveth because even then whe he was dead he lived Therefore he saith not I did live and afterwarddy for then there would not have been any thing remarkeable in such an expression for no man can bee said to be dead who formerly hath not been alive but hee saith J living and was dead that is both together for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I was is but once in the text is referred to both words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 living and dead In which great and admirable expression he doth openly declare his twofold nature affirming that he lived 1 Pet. 3 18. as he was God was dead as he was man at one time According to that of Peter Christ was mortifyed in the flesh but vivifyed in the spirit that is both dead in the flesh and alive in the spirit together And this is the true meaning of that place which is the same with that common tenet that Christ being dead in the flesh raysed up himself by the power of his divinity This is also confirmed by the following words Behold I am alive for evermore Hee saith not and I lived again but behold I am living or alive by the particle behold hee attributes to himself an admirable divine and everlasting life to distinguish it from that life which he received again after his suffering in the flesh Therefore he saith hee liveth for evermore that is both before his death in his death and after his death which I have expressed in these verses Vivus eram sed eram crudeli morte peremptus En vitam sine fine per omnia secula duco J was alive and did a sore death suffer Yet lo I live and so I shall for ever This is the eight argument 8 Argument of Chr. deity of the Godhead of Christ because he was dead and liveth for evermore Eniedinus the heretike objecteth that Christ is not God because he died and so ceased to be whereas God dieth not neither can he cease from being God But it is a childish objection For though God cannot die as hee is God yet Christ as is he God â—â—nlfested in the flesh 1 Pet. 3 18. suffered death according unto the scriptures mortifial in the flesh Again God hath pâ—â—â—sed the Church with his owne blood Wherefore this onely doth follow that Christ is not God according to the flesh in which hee sunffered which indeed it true although it bee opposed by the Vbiquitisis who therefore have need to consider how they wil answer to what is here by the hereâ—ike objected Further more all this that Christ doth attribute to himself is for the comfort of the Godly For Christ liveth yea is life it selfe that wee also might live through him according unto the promâ—â— Joh. 6 he that eateth me even he shill live by me and again Ioh. 16 28 I give lowy sheep eternall life and they sâ—â—ll never preish And have the keyes of hell and of death That is I have power to cast the enemies into hell Keyes are a signe of power the which Christ Matth. 10.28 doth ascribe unto God fear not them which kil the body c. but rather fear him to wit God which is able to destroy both soule and body in hel This power Christ here assumeth by which he declares himself to be God and Lord of hell and death 9 Argument of Chr. deity This therefore in order is a ninth argument proving the Godhead of Christ Vers 19. Write the things which thou hast seene If this commandement be restrained to the first vision by a threefold division of the things which he had stene which were and which should come to passe then by it the arguments of the seven following epistles are signifyed but I rather refer it to the whole revelation for he is required to write some things already past which he had seene and somethings present the things which are and some things which shall be heerafter So that the matter of the revelation is distinguished inâ—â— a threefold order by Christ himself some things he had seen already from the beginning of the Gospel under Nero and the following Emperors unto Domition some things he now saw but the greater part he was yet to see namely the things that were to come afterward To these three heads we must have regard all most in every one of the following visions The Latine version hath which must be in stead of which shall bee But the Gr. constantly readeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which shall come to passe Moreover this proveth again the divine authority of the revelation forasmuch as it is written by the commandement of Iesus Christ But why did he commande it to bee written questionlesse that the whole Church at
all times should continually read it for their comfort and instruction which also is the end and use of the whole scripture Rom 15 4. 2 Tim. 3.16 Vers 20. The mystery of the seven starres After that the Son of man had shewed who he was whom Iohn saw he comes to unfold the mystery of the starres and candlesticks viz. that the seven starres are the seven angels or ministers the seven candlesticks the seven churches of Asia to whom he was commanded to write vers 11. The mistery The vulgar hath it the sacrament of the starres that is the thing figured by them so again chap. 17.7 I will tell thee the sacrament of the woman but it is improperly used for the mysticallsfignification of the same Bishops So he caleth the starres because they ought to shine before others in purity of doctrine and integrity of life like unto starres shining in the firmament they are said to be angels because they are Gods messengers to the Churches and the Churches are compared to candlesticks because like as the candle or light is set up into the candlestike even so the Church ought to hold forth and preserve the shining light of true doctrine that all may behold it least being in darknesse they stumble and perish thorow their ignorance Hence we learn in the first place that the scripture best interpreteth it self for what was before more darkly spoken is now clearly unfolded So Christ opened the parables to his disciples Matth. 13 in like maner this vision which at first seemed obscure is now made plain by its own interpretation For albeit the scripture doth not make clear every thing that is darkely spoken not withstanding if we diligently observe it that of Austin will appeare most true that there is all most nothing abscure in scripture which is not in some other place plainly expounded Furthermore we are to take notice of these figurative and sacramental phrases The starres are Angels that is they signifie the Angels the candlestiks are the Churches Gen. 41 27. 1 Cor. 10 4. Cont. adim c. 12. that is they signifie the Churches according to that in Genesis the seven kine are seven years that is do signifie seven years And the rock was Christ for it signified Christ as Augustine expoundeth it For there is nothing more familiar in scripture then to name signes by the things which they signify which maner of speech is not darke but plaine in regard of the analogie betwixt the signe and the thing signified wherefore it was not obscure but familiar to the scripture that Christ called the bread which was broken at the institution of the supper his body which was crucifyed for us seeing it was a sacrament or holy signe of the same Hence Augustine opening the etymologie or signification of a sacrament applies it to the Lords supper saying that the Lord Iesus doubted not to say this is my body when he gave the signe onely thereof And this is so cleare a truth that even Aloasar a Iesuite confesseth it saying that in the phrase of scripture touching dark sentences and sacraments the word which is used is to be referred to the signification of it and that the bread and wine in the Eucharist which they call the species doth signify the body and blood of Christ because Christ saith this is my body c. Indeed he supposeth there are two sorts of signes some instituted onely for doctrin and signification as in parables and darke sentences the other such as really include and containe the things which they signifie as in baptisme and the supper in which saith he is truly and properly contained as the cleansing of the soule from sinne so the body and blood of Christ and he proveth it First because Christ instituted these signes to that end Secondly the Church so teacheth And lastly because it were an easy thing for any one to institute meere and naked signes wheras it is in the power of Christ alone to appoint such signes as are full of efficacy I answer first Alcasars arguments answered that in the institution either of baptisme or the Lords supper there is no mention made of any including of the things signified in the signes Secondly the primitive Church taught no such inclusion but the new popish Church in so teaching is departed from the institution and doctrin of the primitive times Lastly though it be true that the sacraments are not meere signes yet it followeth not that they are signes including the thing signified For there is in scripture another kinde of signes which as they are signes so they are seales confirming to the faithfull the grace of Christ signified by them For properly the sacraments are signes and seales of the promise of grace which no creature could institute or bring into the Church but God alone Another expositor denieth Hoe in the Revel chap. 1. that these are figurative speeches and why because saith he those candlesticks doe not signify but are really the Churches and the starres doe not denote but are in truth the angels But both is false first because then there should be no mystery in the candlesticks or starres Secondly if the candlesticks and starres were truly Churches and Angels then would not Christ have required Iohn to write his Epistles as being absent from them but he should have delivered his message unto them as there present with him in Patmos Thirdly because then the words the candlesticks are Churches the starres are Angels should be regular expressions But this he denies and truly For they are termes of disparity What then the metaphor saith he is in the subject which doth not import that the copulative IS should be taken for the word signifieth And though it were granted here yet would it not follow that the words of Christ at the institution of the supper were of the same significatiō because Christ did not expound to them a vision but institute asacrament Now howsoever both be true yet doth not this take away the metonymical expression for in typical Sacramental assertions the tipes signes are said to be the antitypes or things signified partly indeed by a metaphor because of the analogie or likenesse that is betwixt the signes the things themselves but chiefly by a metonymia Epist 23. ad Bonif. because of the sacramentall signification For as Augustine saith if sacraments had not some likenesse with the things they represent they should not at all be sacraments for in regard of that likenesse they have the name of the things themselves Therefore as in some sort the sacrament of the body of Christ is Christ the sacrament of the blood of Christ is Christs blood even so the sacrament of faith is faith Againe that is called the soule In Levit. lib. 3.4.5 Genes 41.26 1. Cor. 10.4 which signifies the soule for it is usuall that the thing signifying be called by the name of that which it doth signifie as it is written
to the Churches for he is the author of al these Epistles and Iohn his penman or scribe Which further proveth the authority of this book for without doubt after Christ had made an end of revealing the mysteries of this booke unto Iohn he faithfully wrote to every one of the Churches according to the commandement of Christ These things saith he that holdeth The first Epistle hath three parts namely an inscription a narration and a conclusion In the inscription Christ is brought in speaking to the church of Ephesus by a description of his person taken from the foregoing vision which serveth both for the authority of the Epistle and to stirre them up unto attention The manner of the stile is propheticall For so usually the prophets in stirring up to attention bring God in speaking thus to the people thus saith Jehovah So Iohn these things saith hee that holdeth c. not simply these things saith Christ but these things saith he that holdeth the starres c. Thus by degrees two things are repeated which he saw before One of the starres another of the candlesticks Which holdeth the seven starres That is which holdeth the seven Pastors of the Churches in his right hand as chap. 1 vers 16. This as we have already shewed may be taken either in the better part that is of Christs loving and caring for his faithfull teachers his governing and preserving of them by the right hand of his power with precious promised rewards Or in a contrary sence it signifies that Christ detesteth and by his right hand suppresseth and rejecteth all slowbellies hirelings and wolves And so much here he threatneth to some of these teachers unlesse they did repent Who walketh in the midst of the candlesticks First he saw him standing but now walking in the midst of the candlesticks signifying hereby that Christ our Lord sitteth not still in the heavens but is present by his providence in the midst of the Church beholding all things proving our faith and obedience and recompencing the same with great rewards disliking our slothfulnesse and other corruptions punishing the ungratefull by taking away their talent from them and bestowing it on others Levit. 26 24. This walking therefore imports Christs gracious presence with his Church according to that promise I will walke among you and I wil be your God So Christ I will be with you at all times unto the end of the world This being so it is our duty to walk reverently in the sight of God and of Christ that so they not being offended may walke and abide with us Ioh. 14 23. according to the promise if a man love me he will keepe my words and my father will love him and we will come unto him and make our abode with him 2. I know thy workes In the narration are five things First their great diligence and constancy is commended for Christ prayseth and rewardeth the labour and faith of his servants because he delighteth therein I know thy workes This he speaketh not onely to this Church but to the rest yea to Laodicea also Here I take workes indifferently to be either good or bad vertues or vices of which as nothing is hidde from him so nothing shall passe without reward or punishment For it is the part of him that is the admonisher and judge to pronounce sentence of nothing but what is well knowen unto him He taketh unto himselfe not onely the knowledge of what is outward but also a cleare and perfect sight of men and all their inward actions the which Iohn often in the Gospel ascribes unto Christ He knew all men Ioh. 2 24 25. Ioh. 21 17. and needed not that any should testify of man for he knew what was in man and so Peter said unto him Lord thou knowest all things thou knowest that I love thee But who knoweth all things save God alone for he seeth all things searching the heart and reynes of man So that this is the tenth argument 10 Argument of Chr. deity to be added to the former proving the Godhead of Christ taken from his omniscience or knowledge of all things And thy labour patience The first copulative and is put for to wit thy labour and patience so the like in vers 9.13 18. Moreover he commendeth three sorts of vertues in this Bishop labour in doctrine constancy in suffering Zeale in discipline which vertues he doth in many words commend in this and the following verse by a contrary order First his labour that is his sincere and unwearied paines in preaching the word 1 Thes 5 12. 1 Tim. 5 17. For the scripture in many places cals the office of teaching 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a labour as being full of wearisomnesse and trouble This is the first and principall vertue and honour of a faithfull Bishop the which Christ attributeth to this teacher But what would Christ now say of the mitred Bishops of these dayes who neither know the word of God and for the most part regard it not But being idle and dumbe are unfit to preach and so spend their time either in warre sports or following of their filthy lusts The second is sufferante that is patience in induring and constancy in overcomming the dangers injuries and afflictions with which they were exercised both by the Iewes and Gentiles for the sake of Christ For the crosse is an inseparable companion of the Gospel 1 Corinth 1 18. and therefore is called the word of the crosse both because it sheweth us the way to salvation through the crosse esteemed foolishnes by the world As also because satan doth stirre up his instruments to hate persecute and put to death the constant professors and teachers thereof as being the greatest opposers of his kingdome All which things the Angel of this Church patiently induring Iam. 1 12. is for the same highly commended of Christ for blessed is the man that indureth tentations for when he is tried he shall receive the crowne of life which the Lord hath promised to them that love him And canst not beare them which are evill The third vertue for which Christ prayseth him Matth. 18 17. 1 Cor. 5 5. Apolog. 2. Apolog. chap. 39. Treat 35. in Matth. Rom. 7. is his singular Zeal in observing Church discipline namely his strong opposing of such vices as violently brake in upon the congregation and his due administration of Church censures against scandalous persons casting them out of the communion of the Church as Christ commanded And indeed Church censures were in full force in the primitive time to the great good of the Church as Justin Tertullian Origen and others of the ancient writers testifie And hast tried them Now he repeateth and declareth the particulars shewing in the first place who those evill persons were and wherefore he could not beare with them But vehemently withstood the false Apostles seeking to creep into the Church examined their false doctrine
called a Lutherane from Luther Therefore let him take heed least he be found with the Nicolaitans among the number of the sectaries Vers 7. He that hath an eare let him heare He shutteth up the Epistle with a singular promise and an exhortation common with the rest of the Epistles by which he stirreth them up to observe the things which formerly were written unto the teacher of the Church of Ephesus But chiefly to mind the reward promised to him that overcometh The like advertisement Christ giveth us Matth. 13.9 And again chap. 19.12 He that is able to receive it let him receive it By the eare he understandeth the eare of the hart not so much intending the outward hearing as to teach us to lay up in our hart and sowle the meaning of the holy Ghost in these prophesies What the spirit saith to the Churches That is speaking unto us by the prophets for though Christ speaketh yet he calleth it the voyce of the spirit because the son worketh by the spirit From whence we gather that the holy Ghost is properly called the spirit of Christ as proceeding from him and the Father XI Argu. of Chr. deity Which is the Eleventh argument to prove the Godhead of Christ Saith to the Churches So then these things were not written to the Bishops alone but to all the Churches likewise To him that overcommeth will I give to eat This promise is left out in the fower latter Epistles He is said to overcom who manfully unto the End hath fought the good fight of faith against the Flesh the World and Satan As it is written Mat. 24.13 2. Tim. 4.7 He that indureth unto the End the same shall be saved that is they who have kept the faith finished their course shall have with the Apostle a crowne of righteousnesse which is laid up for them in the heavens But here is nothing promised to Hypocrites to time servers apostates who though they at first fight wel yet afterward doe faint cast away their weapons turne their backs leave the field and forsake the battles of the Lord. To eat of the tree of life Christ is this tree for he is the way the truth and the life Io. 14.6 He typically alludeth to Paradise in the midst wherof stood the tree of life of which if our first parents had eaten they had lived for ever It signified also Christ our Lord who was to restore us beeing fallen from death unto Eternal life So then by giving us to eat of the tree of life is meant his communicating himself unto us Io. 6.14 raysing us from death to life everlasting according to the promise Who so eateth my Flesh hath life eternall for my Flesh is meat indeed and my blood is drinck indeed XII Argu. of Chr. deity This is a twelfth argument of Christs deity for God alone doth bring forth the faithful into the battle and giveth to them that overcom eternall life but all this doth Christ and therfore he is God blessed for ever They who plead for free wil infer from these promises To him that overcommeth that it is in our owne power to overcom But to conclude from the thing conditionall unto the condition it self is absurd The promise onely teacheth what Christ will give unto the doers of his will but sheweth not by what power it is performed The like also they vainly gather from these words he that hath an eare let him heare as if men had some power in themselves to heare Nay rather the contrary is true for where as he calleth upon us to heare it shewes that we are deafe Ephe. 2.2 unlesse he himself open the eares of our harts for such as are dead in sinnes are also deafe and blinde by nature and so remaine until by the grace of Christ they are made able to heare and perceive the things of God The 2. Epistle to the Bishop of Smyrna 8. And to the Angel of the Church in Smyrna write these things saith the first and the last which was dead and is alive 9. I know thy works and tribulation povertie but thou art rich and I know the blasphemie of them which say they are Iewes and are not but are the Synagogue of Satan 10 Feare none of these things which thou shalt suffer Behold the Divel shall cast some of you into prison that ye may be tried and ye shall have tribulation ten dayes Bee thou faithful unto the death and I will give thee a crowne of life 11. He that hath an eare let him heare what the spirit saith unto the Churches he that overcommeth shall not be hurt of the second death THE COMMENTARIE VNto the Angel of the Church in Smyrna Of Smyrna se chap. 1.11 The second Epistle is directed to the pastor of this place being neerest to Ephesus and it is probable that it was written to Polycarpus Iohns Disciple lib. 3. c. 3. lib 4. hist c. 14. for as Irenaeus and Eusebius write the Apostles did ordaine Polycarpus Bishop of this Church for seeing all the Apostles except Iohn dyed before Domitians time it is likely that Polycarpus was pastor of Smyrna even so long as that Emperour reigned it seemeth the rather to be true because Christ reproves nothing in this Bishop onely incourageth him to be constant and foreshewes the persecution which should be raysed against him by the Iewes by whom also he was put to death And indeed histories testifie that the Iewes with others were the principal agents in preparing the fire wherin he was burned in the dayes of the Emperor Antoninus Verus Now however the troubles in Asia in which Polycarpus was taken away happened sixtie-and-seven years after the writing of the Revelation which was in the 14 year of Domitian yet doth not this any way contradict what we said for Polycarpus when he suffered testifies of him self that he had served Christ eighty and six years This Epistle howsoever it be the shortest yet is it much more exellent then any of the rest in as much as the others are mixed with reproofes but Christ here justifies this Bishop in all things both in commending comforting of him It consisteth of an inscription a narration and Conclusion The Inscription describes Christ by two attributes before spoken of chap. 1.17 18. Thus Iohn goes forward to make knowen to the Churches what he had seen These things saith the first and the last se chap. 1.8 11 17. As there so here also Christ taketh to himself an essential propertie of God viz. Eternitie Esai 41.4 44.6 48.12 thus he repeateth and againe confirmeth the seventh argument of his Godhead Eniedinus the Samosatenian confesseth that without doubt Christ is here called the first and the last but not absolutely for saith he that belongs to God the Father alone wheras Christ is called the first and the last not in regard of essence but as respecting his office and because he was the
the bosome of the Church by the indulgence of the Pastor so publickly maintained their wicked doctrine to the scandall of the faithful and danger of the whole Church For a little leaven leaveneth the whole lumpe Besides because of this 1 Cor. 5.6 the unbeleeving Gentiles spake evil of the Christians as if they committed fornication each with other Thus we see that their sinne was of a high nature and therfore great reason had Christ to require repentance for the same I wil come against thee shortly The like phrase of threatning is in v. 6. and the same kind of punishement is applied to the discription of Christ v. 12. as if he should say It is not in vain that I have a two edged sword in my mouth for therewith I wil strike and wound the unrepentant I wil fight against them Christ then fighteth against us with the sword of his mouth when he reproveth our evils threatneth punisheth obstinate sinners For Gods threatnings are never without effect But as it is written unlesse ye repent Luk 13.3 ye shall all likewise perish Christ fighteth with a sword to convince wound condemne and cast off the irrecoverable Against them To wit the Nicolaitans notwithstanding he includeth the Pastor also with the Church it self except they repented so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with or against them is put in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against you 17. He which hath an eare He endeth the Epistle with his wonted Epiphonema or acclamatorie conclusion wherin though the promise differs in words yet the sence is the same with the former To him that overcommeth this is put by a change of the number for all that overcome that al in hope of a recompence might be incouraged to the good fight of faith For rewards much prevaile to harten us unto duties By them that overcome he meaneth such as stood fast in the faith were not polluted with the filthines of the Nicolaitans To these by an allegorie he promiseth a threefold benefit To eat of the hid Manna This is the first Manna was that heavenly bread sweet in tast with which God fed his people in the wildernes who being pressed with hunger found in the morning without the camp an heavenly dew like to Coriāder Exo. 16.15 1 Cor. 10.3 at which they wondring said man-hu what is this And hence it was called Manna It was a sacrament shadowing out Christ the true bread of life Of this Christ will give him that overcommeth to eat that is I wil feed him with the pleasant food of my owne bodie give unto him eternal salvation for he which eateth the Flesh of Christ Io. 6.54 drinketh his blood hath life eternal By hidden Manna he alludeth to the Omer of Manna which was laid up in a golden pot into the Arke for a remembrance according as God commanded Moses which signified that Christ indeed is hidde to the prophane of this world yet seene of the godly not with bodilie eyes but by the eye of their faith Ribera saith wel that it is called hidden Manna because eternall happines is not bestowed on all alike but is reserved onely for the elect in the world to come And wil give him a white stone This is the second benefit about which interpreters much differ in opinion Some understand by it the pretious bright shining Carbuncle Rupertus interpreteth it of the glorious bodies of such as doe overcome whom Christ wil rayse at the last day and make them shine like the Sun in his brightnes Others understand it of an allusion taken from runners in a race to whome was given a white stone in signe of victorie when they overcame the which thing if it were confirmed by historie it were then a cleare opening of the text Sixtus Senensis saith that the ancient heathens caused their festival dayes to be ingraved on their publick tables and noted with a white stone that they might the better discerne them from other dayes But they seem to come neerest to the litterall meaning who thinke that Christ in this respecteth the manner of judgments where there were two sorts of stones or counters white and blacke cast into a basen By the white the innocent was absolved by the black the guiltie condemned lib. 15. Metamor and hence they were named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acquitting or condemning stones Of which the Poet speaketh Mos erat antiquis niveis atrisque lapillis His damnare reos illis absolvere culpa In ancient times with stones they did In Iudgment seat proceed By blacke the guiltie were condemnd The Iust by white were freed Thus Christ wil give to him that overcommeth a white stone that is absolve him in the day of Iudgement Io. 5.24 according to the promise he that heareth my words and beleeveth in him that sent me hath eternal life and shall not come into condemnation but is passed from death unto life And in the stone a new name written This is the third benefit and the phrase is taken from the forenamed custom where the names of such as were absolved were ingraven on white stones but on blacke the condemned A new name That is an excellent and honorable name for so much the scripture in many places doth set forth by the word New Psa 33. Reve. 3.12 14.3 as sing unto the Lord a new song I wil write upon him my new name They sung as it were a new song before the throne c. This undoubtedly is the name of Gods children whereof the Lord speaketh Isai 56.5 J wil give unto them a name better then of sonnes and daughters meaning the adoption of the sonnes of God which infinitely surpasseth the name of carnall sonnes and daughters For what is there more glorious then to be the sons of God surely such shall never be condemned But some may say how can he give them that Io. 1.12 which they have already for as many as received him to them he gave power to become the sons of God I Answer now we are sons and heires in hope but in the world to come we shall fully enioy the right of children and really then posses the promised inheritance and be like unto the angels of God Luk. 20.36 for they that shall be counted worthy to enioy that world neyther marrie wives nor are married for they can die no more forasmuch as they are equall unto the Angels and are the sons of God Thus we se that the third benefit promised to them that overcome is a full possession of the inheritance of Gods children Which no man knoweth saving he that receiveth is What this meaneth which is also spoken of Christ who hath a name that no man knoweth but himself I will shew in a word Reve. 19 12. namely it is a name which can not be uttered because the happines of Gods children can not be expressed for eye hath
not seen nor eare heard c. This name God wil not give to one alone but to all the faithful all I say shall know their owne name because all shal have it For to know this name is to have it to rejoyce in it and to be certain thereof thus we se that the people of God shall not be ignorant of each others felicitie and blessednes in the heavens howsoever true it is that the damned shall be ignorant thereof because they shall never have it and hence we see it is no mervaile that none in this life know the heavenlie adoption No man knoweth the new name saving he that hath it but such onelie as se and have it by faith in their harts for as much as in the world to come none shall know the dignitie of the saintship but such as are partakers thereof And heere the ungodly assertion of the papists is refuted who affirme that no man can fullie and certainly perswade himselfe of his own inward justifying faith or to be in the state of grace and so consequently a childe of God but is to doubt of his faith grace justification adoption and salvation For these Prophane men doe vainlie require an outward demonstration of that which no man can possibly know saving he that inwardly hath it which they inwardly wanting can not know it and therfore in requiring us to manifest this unto them doe as foolishly as they who would put a man to prove that there is sweetnes in honie seeing no man can know it but by the tast thereof For the knowledge of this new name it consists not in bare speculations but in the power and practise of the heart Of this ful assurance we have largely treated in our comment on Hebr. Chap. 6. v. 18. and Bellar. Castiga lib. 3. de Justifi cap. 9.10 c. Moreover hence we have the sixteenth argument of Christs deitie XVI Argu. of Chr. deity For none can give the heavenly Manna the white stone new name which Christ promiseth to them that overcome saving God alone The fourth Epistle to the Bishop of Thyatira 18 And unto the Angel of the Church in Thyatira write These things sayth the Sonne of God who hath his eyes like unto a flame of fire and his feet are like fine brasse 19 I know thy workes and charity and service and faith and thy patience and thy workes and the last be more then the first 20 Notwithstanding I have a few things against thee because thou sufferest that woman Iezebel that calleth her selfe a prophetesse to preach and to seduce my servants to commit fornication and to eat things sacrificed unto idoles 21. And I gave her space to repent of her fornication and she repented not 22. Behold I will cast her into a beade and them that commit adultery with her into great tribulation except they repent of their deeds 23. And I will kill her children with death and all the Churches shall know that I am he that searcheth the reines and hearts and I will give unto every one of you according to your workes 24. But unto you I say and unto the rest in Thyatira as many as have not this doctrine and which have not known the depths of Satan as they speake I will put upon you no other burthen 25. But that which you have already hold fast till I come 26. And he that overcommeth and keepeth my workes unto the end to him will I give power over the nations 27. And he shall rule them with a rod of Iron as the vessels of a potter shall they be broken to shivers even as I have received of my Father 28. And I will give him the morning star 29. He that hath an eare let him heare what the spirit saith unto the Churches THE COMMENTARIE VNto the Angel of the Church of Thyatira Epiphanius recordeth that certaine of the Alogians rejected the Revelation as fabulous because there was no Christian Church at that time in Thyatira For how say they could Iohn be commanded to write to one who then was not but that old writer sheweth the absurditie of the hereticks herein It followeth not saith he although in their dayes there was no Church there therefore there was none in Iohns time for Thyatira was vanquished and overthrowen by them and the Phrygians togither Not long after the death of Iohn and the other Apostles namely in the three and nynteth yeere after Christs ascension which was the seventh of Adrian the Emperor And that indeed the spirit of God did foreshew the defection of this Church by prophesying of the false Prophetesse Iezabel that is of certain woemen who deceived many falsely boasting of a prophetical spirit as namely Priscilla and Maximilla and Quintilla harlots of Montanus who taught the heresie of the Cataphrygians Touching these things whither they were so or or I wil not now dispute of but that which Epiphanius ads is indeed more to the purpose to wit that in his time this Church was againe recovered by casting off the heresie of the Cataphrygians Now saith he by the grace of God there is a Church in that place which flourisheth and some others thereabout although formerlie the whole Church was fallen away and had embraced the aforesaid heresie That also is verie memorable which he writeth that the spirit of God did reveal that soon after the Apostles their successors the Church should fal into many errors Whence therefore hath the sonne of perdition taken his insolent decree that his Church cannot erre Now the fourth Epistle is directed to the minister of Thyatira being more sharpe then the former Hee is commended for his faith and workes but reproved for suffering the Prophetesse Jezabel to seduce many to commit fornication and eate things sacrificed to Idols the which woman with her followers Christ threatneth to destroy Neverthelesse such who were not infected with her wickednes he exhorteth to constance and promiseth to give them power over the nations The Epistle as the former consisteth of an inscription narration and conclusion In the inscription Christ is described by three Epithites two whereof have been handled Chap. 1. v. 14. The sonne of God in Chap. 1.13 he is called the Sonne of Man and here the Sonne of God to shew that he is both Now Christ is a Sonne by nature we and the Angels by grace Wherefore the Church doth rightly beleeve and professe Christ to be both God and man in the unitie of one person His eyes as a flame of fire his feet like to fine brasse Of this see chap. 1.14.15 I know thy workes The narration containes five things 1. commendations 2. reproofes 3. threatnings 4. exhortations 5. promises Thy workes The Vulgar and Andreas omit this both here and in v. 9. Workes are generally to be taken both for good and evil as in v. 2. 13. in speciall he commendeth fower things 1. his love to God 2. his charitie to the poore and chiefly
that the lord is greatly offended with the defilements both of our soules and bodies for he is a pure and holy spirit and requireth the same in them that worship him Hebr. 12.14 And without this no man shall see him 2. The corrupters of the truth shall be grievously punished howsoever they may for a time by subtiltie cover their deceit and draw many into their snares 3. That God is ready to forgive most vile sinners if they truelie repent XVII Arg. of Chr. deity Lastly here we have the seventeenth argument of the deitie of Christ in that he threatneth to punish these wicked deceivers for none but God onelie is able to doe it and therfore it manifesteth his divine omnipotencie That which the hereticke objects concerning Moses striking the Aegyptians with plagues is of no waight neither of Peter his slaying of Ananias Nor Pauls striking Elymas with blindenesse For we know that the Prophets and Apostles wrought miracles not of themselves but by the power of God Wheras Christ threatens to doe this by his owne power Io. 5.19 Mat 10.1 16.17 For whatsoever things the Father doth these also doth the Son likewise Yea the Son giveth power unto others to doe the like things And all the Churches shall know The end and use of Gods vengeance on sinners is to declare both his omniscience of the hidde things of the hart as also his omnipotencie and Iustice in rendring to evry one according to his workes Even as God said to Pharoah Exo. 9.16 Rom. 9.17 And in very deed for this cause have I raysed thee up for to shew in thee my power and that my name may be declared throughout all the earth Thus the lord by threatning cals sinners to repentance by Iudgments punisheth the obstinate and hereby declareth his wisedome power and Iustice unto all Now it is not without cause that Christ attributes to himselfe the knowledge of hidden things for seeing this wicked woman beguiled many by couveringe her uncleane actions under a pretence of holinesse Christ therefore here declares that none of her wayes were hidden from his eyes Hence we observe in the first place that one principal end of Gods exemplarie punishing of the wicked is that all the Churches may acknowledge declare the wisedome power and Iustice of God Thus we se how profitable it is that publike examples are propounded before our eyes to the end we may take notice of the judgments of God beware least by the like wickednesse we stirre up his wrath against our owne soules XVIII Argu of Chr. deity Secondly here is offred unto us the eighteenth argument excellently proving the divinity of Christ For here Christ will be acknowledged to be the searcher of the heart and reynes which the scripture ascribeth unto God alone For the righteous God trieth the heart and reynes Psa 7.9 1. King 8.39 1 King 16 7. Give unto every man according to his wayes whose heart thou knowest Thou alone knowest the hearts of all the sonnes of men see also 1. Chro. 28. Iere. 11.20 and 17.10 and 20.12 Eniedinus the Samosatenian objecteth in the first place that the searching of the heart and reines doth not here signifie a knowledge of the thoughts But rather a most equal and just administration of judgment by Christ and so it proveth not that he is true God I answer The antecedent is a manifest and bold corrupting of the text For the divine attribute which elsewhere is ascribed to Jehova is here without any limitation and in the verie same words applied unto Christ not onely in regard of the administration of his righteous judgments but also as he is the searcher of the heart and therefore must necessarily be taken in one and the same sence But again he objecteth That Christ hath received all his knowledge judgment yea and himself too from the Father as he confesseth Io. 5. Rev. 5.11 here v. 27. as I have received from my Father so that he is not the same God with the Father I answer he deceiveth by an equivocation For Christ receiveth all things from the father two maner of wayes Io 1.14 Prov. 8.25 God the sonne hath received his divine essence from the Father by eternal generation for he is the onely begotten of the Father before the mountaines were setled So that with his divine essence he received his divine omniscience But as he is man he received all his power and glorie in time by his reall exaltation so far forth as consisted with the nature and perfection of his manhood in this latter respect we confesse he is not God notwithstanding it is false to affirme that he is not God in the former for howsoever in this respect he hath received all things from the Father yet whatsoever is divine the Sonne hath it by his owne essence even as the Father Because the Father hath given to the Sonne to have life in himself as the Father hath life in himself See Damascenus lib. 4. Orth. fid cap. 19. Thirdly he objecteth that many Prophets and Apostles knew the hearts of men also Io. 5.26 I answer Eyther this or that of Salomon is false Thou onely knowest the hearts of all men 1 King 8.39 God indeed did reveal some things not al things unto Elisha Peter and Paul but not the knowledge of the hearts To be short none of them did or could say that he was the searcher of the reynes and heart as Christ here saith And all the Churches shal know that I am the searcher of the reynes hearts 24. But unto you I say The fourth part of the narration is an exhortation and here he turnes aside from the Pastor before commended and reproved and from the deceivers threatned and speakes to the rest of the Church in Thyatira and exhorts such as were godly among them and had not harkened unto the false teachers to go foreward and continue in the Apostles doctrine And hence again it appeareth that these Epistles were written not to the officers alone but to all the Churches The Vulgar as also Andreas and Montanus read it without the copulative but to you the rest but the other Greeke copies have it to you and to the rest as if he had said to thee o Pastor and to thy fellow officers and to the resâ—â—f the Church But the sence is the same For the Pastor also was one of those which held not the doctrine of Jezabel although indeed he was to negligent in repressing of the same This doctrine To wit of Jezabel and the Nicolaitans concerning fornication and communicating with Idolaters And which have not knowen This is an Hebrue phrase and signifies who have not approved The depth of Satan So these deceivers called their blasphemies as being deep mysteries and hidden wisedome and things more excellent then ever the Apostles taught Now Christ graunteth they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 depths but such as had their original
from Hel and Satan and therfore ought to be opposed and utterly extirpated I will put upon you none other burthen The meaning is however the deceivers doe again bring in and impose upon you the burthen of the ceremonial law a yoke which neither yee nor the Fathers were able to beare Act. 15.10 notwithstanding I doe not subject you unto it forasmuch I have once freed you from the same for it is sufficient to salvation to maintain the doctrine faithfully delivered unto you by the Apostles Some by burthen understand punishment as if he should say this shall be the heaviest of Iudgements that I will inflict upon you but if it be taken in this sence then the words should import a threatning where as indeed they are a milde admonition and therfore the first exposition is more agreable to the nature of the words Hence it appeareth that humane traditions are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a burthen imposed upon the Church not by Christ but by the instruments of Satan and here we see what to thinke of the manifold traditions of the Prelates to wit that they are burthens not required by Christ but by the fonne of perdition wherfore neyther the Church nor any of the faithfull ought to submit to them nor to hearken unto the voyce of that Antichristian parasite affirming that the yoke which is imposed by the holy sea Gratianus distin 19. is to be borne howsoever it may seem to be intollerable Vntil I come To wit bodily descending from heaven in the cloudes to judgment according to our Christian beliefe confirmed by the scriptures confession of the primitive Church And therfore for men to believe as necessarie to salvation that Christ being come in the flesh is present in or under the sacrament of the Altar or that his humane nature is in all places and filleth all things is a most false doctrine and a burthen not imposed by Christ our Lord. He which overcommeth keepeth The fift part of the narration is a promise with the former conclusion 1. Io. 5.4 he that overcommeth see v. 7. now the victorie by which we overcom the world is our faith and they are conquerours who keep faith and a good conscience Io. 5.36 10.36 14 11. Io. 6.29 My workes Not miracles which generally are called the workes of Christ by which also he proved himself to be God but that worke of faith required Joh. 6.29 To beleeve on him whom God hath sent as also all other workes of pietie and faithfulnesse according to our place and vocation hence as the workes of infidelity Io. 8.41 are called the workes of the Devill so the workes of faith and love are said to be the workes of Christ and hee that persevereth herein unto the end he is that conquerour to whom the present promise is made by Christ Jesus Vnto the end To wit of the warfare or fight for the full victorie is not obtained nor the crowne given before the fight be perfectlie ended And keepeth The worde here used in the originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to keep Io. 8.57.14.23 15.10.20 c. is often used by Iohn in his Gospel So that this phrase of speech argueth Iohn the Euangelist to be the writer of the Revelation To him wil I give power over the nations A double reward is promised to the conquerour power over the nations and the morning starre Some curiouslie inquire whither or no these things are given in this life But we are to know that so long as w◠remaine here the fight dureth For no man as yet is a conquerour neither is the crowne bestowed we must therfore first persevere in our course unto the end before we can enioy the promised reward not as if we were altogether now deprived of it but because we posses it in hope onely and not in verie deed Now we are the Sons of God 2. Io. 3.2 Rom. 8.34 but it is not manifested what we shall bee we are saved by hope Neverthelesse one and the same thing is signifyed by both rewards here mentioned to wit that glorie and power whereof the faithfull shall partake in the heavens with Christ Power over the nations He alludes to Psa 2.8 where God the Father saith unto the Sonne I wil give thee the heathen for thine inheritance and the uttermost part of the earth for thy possession thou shalt breake them with a rod of Iron thou shalt dash them in pieces like a potters vessel This power which Christ the head hath received frō the Father he promiseth to communicate unto us his members And as he hath receyved it for himself and for us so he will exercise the same in his owne and our name for the saintes also with Christ shal judge the Angels and the world or wicked men that is the nations here spoken of Even as I receyved This we have expounded v. 23. and there shewed after what manner Christ receiveth it from the Father and how it no way derogateth from his divinitie And I will give him the morning starre That is I will trulie communicate my self unto him and make him conformable unto my glorie so far as it consisteth with the proportion and measure of a member for he saith J wil that they also whom thou hast given me bee with me where J am that they may behold my glorie which thou hast given me c. The morning starre Called in Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the day starre being the brightest of all the starres and when it followeth the Sun going downe is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the evening starre Hence Aristotle commending the vertue of Iustice saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is neither the evening nor the day starre is so glorious To this starre Christ is compared for his heavenly brightnesse and glorie 2. Pet. 1.19 Rev. 22.16 see there the sence of this place The Argument parts and Analysis of Chapter III. THis Chapter containes the three latter Epistles unto the Angels of the Church in Sardis Philadelphia and Laodicea in which again John doth declare in general what he had seen to wit the majestie of Christ commanding him to write what was eyther good or evil in everie one of them and what was to come to wit what good or evil they were to expect from Christ The bishop in Sardis he reproveth for his hypocrisie and negligence yet comforteth some few that were upright in that Church by promises of reward and stirs up the Pastor himself by threatning to diligence The teacher in Philadelphia is commended for his care praeadmonished of his combats with the Jewes and victorie over them and also is provoked by promises of reward to perseverance The Bishop of Laodicea is sharpelie taxed as an hypocrite being neyther hot nor cold and however he is by others much esteemed of for his worth and holinesse yet Christ threatneth to root him out except he doe repent The fift
Epistle to the Bishop in Sardis 1. And unto the Angel of the Church in Sardis write these things saith he that hath the seven spirits of God and the seven starres I know thy workes that thou hast a name that thon livest and art dead 2. Be watchful and strengthen the things which remaine that are readie to dye for I have not found thy workes perfect before God 3. Remember therefore how thou hast received and heard and hold fast and repent If therefore thou shalt not watch I will come on thee as a thiefe and thou shalt not know what hower I will come upon thee 4. Thou hast a few names even in Sardis which have not defiled their garments and they shall walke with mee in white for they are worthy 5. He that overcommeth the same shall be cloathed in white raiment and I will not blot out his name out of the booke of life but I will confesse his name before my father and before his Angels 6. He that hath an eare let him heare what the spirit saith unto the Churches THE COMMENTARIE VNnto the Angel of the Church in Sardis By the name Angel as we have formerlie shewed is noted the Pastor of the Church and not him onely but the rest of the officers yea and the whole Church for it seemeth they were all alike faulty according to that of Iesus the Sonne of Sirach As the judge of the people is himselfe so are his officers and what manner of man the ruler of the citie is such are all they that dwel therein Sirac 10.2 And therefore whatsoever is amisse in the people is imputed to the negligence of the Pastor and what is good in them to his prayse and commendation Some old writers affirme that Melito was Bishop in Sardis of whom Eusebius maketh mention lib. 4. hist cap. 26. But neyther the argument of the Epistle nor time when it was written doth agree hereunto For Melito is commended for his sanctitie martyrdome this teacher is accused of hypocrisie negligence Moreover Melito was Bishop of Sardis in the raigne of Antoninus Pius unto whom Iustine Martyr dedicated his second Apologie in behalf of the Christians This Anton raigned more then sixty yeeres after Domitian in whose time John being banished into Patmos wrote the Revelation Now it is not probable that Melito should so long continue pastor in Sardis although in al likelihood Polycarpus all this time was teacher in Smyrna see cha 2.8 Therfore howbeit it be uncercaine who he was not beeing named yet Christ sharply reprooves him for his hypocrisie and negligence Hence observe how vainly the Romish Parasites boast as if the Pope and his adherents can not erre in matters of faith seing two onelie of the seven teachers of Asia are commended for their sinceritie in life and doctrine the rest accused by Christ eyther of foule hypocrisie Hor in Epist quid concinua samos quid Craesi regia Sardis or of the haeresie of the Nicolaitans In Sardis The famous and sometime royal citie of Croesus seated as Plinie writeth on the side of the mountaine Tmolus of which I have before spoken but here again repeat it least some might be mistaken as those who thinke that the Synod called Sardicensis held in the eleventh yeare of Constantine was in this citie For Sardica was a towne in Illyria to which place came all the easterne westerne Bishops by the commandement of Constans Constantius Emperors But this Epistle was not written to the Angel in Sardica but in Sardis It consisteth of a preface a narration and a conclusion The preface by two epithites declareth the majestie of Christ the author of this epistle and his care for the Church he is said to have the seven spirits of God and the seven starres to wit in his right hand as in chap. 2.2 from whence it might seeme that the words the seven starres were taken and here misplaced but the consent of all copies is to be allowed By the starres the teachers are signifyed as chap. 1.20 But in the description of Christ cha 1.20 there is no mention made of the seven spirits therfore some have thought that they are the seven spirits mentioned cha 1.4 but seing these spirits are joyned with the seven starres that is the Bishops of the Churches I therfore judge that these seven spirits are Angels properlie so called because Christ imployeth them together with the ministers of the Churches for the welfare of them that are heires of salvation see cha 1.4 Neyther doth the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being put before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the seven spirits contradict this exposition for in cha 17.1 the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is also put before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I wil shew thee the Iudgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the whore of whom notwithstanding there was no mention before see our exposition on that place Thus we see that Christ hath the seven spirits of God in his hand that is all the Angels who readilie doe his commandements and judgements both in defending of the godly and punishing of the wicked he hath also in his hand the seven starres that is all the ministers officers of his Church that so through his grace they may shine like starres in sinceritie of life and puritie of doctrine before their flockes For as Christ is the author of the ministry so hath he given it unto the Church worketh so powerfully in by the same that hereby he both gathereth preserveth continually a Church among men according to that of Ioh. 15.6 I have ordained you that you should goe bring forth fruit that your fruit should remaine Now touching the ordaining governing of the starres whither it be taken properly or improperly XIX Arg. of Chr. deity it is onely the powerful worke of God And therfore these Epithites doe plainly yeild unto us a nynteenth argument to prove the deity and omnipotencie of Christ our Lord. J know thy workes The first part of the narration is a reproofe of the secret hypocrisie in the heart life of this teacher Thy works that is I see al the indeavours cariage both of thy private life publick ministry I know thy hidden hypocrisie for so he explaineth it thou hast a name that thou livest art dead that is thou art generally reputed to be a faithful godly teacher but thou art an hypocrite as beeing destitute of faith and true holines so dead that is as a painted sepulchre before the Lord guiltie of death although thou seemest to be alive holy before men Hence we learne three remarkeable pointes The first is an evident argument of Christs divinitie For if Christ so knowes all our workes as that he discerneth betwixt true godlines and hypocrisie the dead and living members of the Church true pastors and hypocrites then certainly he tryeth the heart of man which is onely proper to God
the publick abuses of the times even unto blood Moreover as this commendation was comfortable to the Godly so it did tend to the great shame of the Pastor Therfore least the faithful should have thought that Christ also was wroth with them they are by name to the others disgrace much commended for their constancie Now what is more dishonorable then that the disciples should in doctrine excel their teacher and the sheep the Pastor in sinceritie of life Names That is persons as Act. 1.15 there were a hundred and twentie names So Reve. 11.13 there were slaine 7000 names A few For manie are called but few are chosen almost in everie congregation We ought not therefore to be offended at the paucitie of the faithfull and the multitude of the ungodly The Papists indeed glory in their multitude and write volumes in praise of the largenes of the Romish Church upbraiding us because of our fewnesse but here we see how in Sardis there were many hypocrites a few names onely who were not defiled Here againe we have a cleare proofe of Christ divinitie in that he is said to know these few names in Sardis the truth is he knowes all the faithful and discerneth them from hypocrites 2. Tim. 2.19 which is a worke onely proper to God for the Lord knoweth who are his see arguments X. and XVIII Who have not defiled their garments Their constant sinceritie is set forth by this Metaphor and by Garments is meant thus much as their bodies were not polluted with the filthie manner and lusts of the Nicolaitans so neither were their soules stained with their impious doctrine Alike Metaphor the Apostle useth 1. Thessa 4.4 That every one should know how to posses his vessel that is his soule and bodie in sanctification and in honour not in the lust of concupiscence for this is the will of God He. 12.14 even your sanctification and without this no man shall see him Now Christ acknowledged them holy and undefiled not as if they were altogither unreprovable but because they persevered in faith and holinesse of life not withstanding the neglect of the Pastor and the manifold evil examples round about them And they shall walke with mee As hypocrites are threatned with punishment so the Godly are incouraged with promises of reward In white What may this bee by this Metaphor is signified a heavenlie triumph a kingdome and glorie to come It is taken from the state of kings the great honour given unto mightie conquerours With such royal apparell Herod was cloathed when he sate on his throne Act. 12.21 and God smote him dead for his pride So in scorne they clothed Christ the king of Glorie Lu. 23.11 It also was ancientlie a custome to cloath the Conquerours with a white garment To be short white garments for their brightnesse were signes of Glorie here then Metaphorically the glorie of the saintes is promised Thus it is said v. 5. He that overcommeth the same shal be cloathed in white raiment Rev. 7.11 White robes are given unto the elect standing before the throne and chap. 19.14 the armies of Christ are cloathed in fine linnen white and cleane But it may be said seeing their garments were now already pure undefiled 2. Cor. 5.2 therefore they needed not to be cloathed in white To this the Apostle answereth we groane earnestly desiring to be cloathed that we be not found naked For the puritie and righteousnesse of the saintes on earth can not abide the judgment of God therefore they must be cloathed with the perfect robes of absolute innocencie ere they can stand before his majestie With me They shal be partakers of my glorie If the raiment of Christ Mat. 17.2 on the mount was white as the light how much more doth he now shine beeing exalted Yet so wil he cloath the saintes for they shall shine as the sunne according to that proportion which is betwixt the head and the members And hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with me may also be translated after me as if he should say ye shal be cloathed in white next unto mee And they shal walke Beza translates it and therfore they shal walke which indeed expresseth the sence but not the words of the text For they are worthie To wit to walke with me in white the argument is taken from the equitie of it Thus doe the messengers of the Centurion beseech Christ to heal his servant because he was worthie Luk. 7.3 But this seemeth to establish the doctrine of merits for dignitie comes by vertue For if we shall walke in white because of our worthinesse then we deserve the same for our workes sake I answer the assumption is false for the scripture no where saith because of our worthines or workes but when soever it mentioneth the judgement of God we are said to receive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to workes but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of workes least we should conceive any opinion of meriting by them which Christ expresly denieth Luk. 17. v. 10. When ye have done all those things which are commanded you say we are unprofitable servants we have done that which was our dutie to doe We therfore shal walke in white not because of our worthinesse but according to it for the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for doth not signifie any cause of merit but a qualitie agreeing with the justice of God that is shewing not why but who they are that shall walke with Christ according to that in Mat. 5.3 blessed are the poore in spirit for theirs is the Kingdome of heaven c. as if he had said because unto such the kingdome of heaven is freely promised But againe though the assumption were granted yet would not the proposition be universally true For dignitie in its kinde doth not alwayes proceed from vertue but somtimes from dutie without vertue So Nero had honour and was worthie of honour in regard of dutie but not in regard of any vertue in him So in particular our worthinesse before God is not because of the worthinesse of our workes but of grace by which he maketh us worthy by calling justifying and glorifying of us As the Apostle plainly teacheth us 2. Thess 1.5 where after he had said that the tribulations of the Godly were a manifest token of the righteous judgement of God that they might be counted worthy of the kingdome of God least this should be misaplyed to a worthynesse of merit he prayeth v. 11. that God would count them worthy of this calling As none therfore deserve or are worthy to be called of God so neyther doth our worthinesse prove any thing for the doctrine of merit If they object from chap. 16.6 For they are worthy that as there the deserved cause of punishment is of themselves so here the meritorious cause of reward The consequence wil not follow from the rule of contraries for the comparisons are not alike
Because in order of justice al evil workes whatsoever deserve punishment for the soule that sinneth shall dy But good workes how great-soever beeing debts duties can-not merit at the hands of God 5. He that overcommeth the same shall be cloathed Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he but the old translator reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so shall he be cloathed The conclusion containes a promise with an Epiphonema as formerly The promise is extended not onely to those few in Sardis spoken of but to all who overcome the world Satan c. se chap. 2. v. 7.11.12.26 Thus by a threefold promise all are stirred up to hope for victorie the two former are metaphorically propounded the third properlie yet all seem to signifie one thing for what can be given to them that overcome more then the crowne of life eternal however in the reward promised we may note a certain gradation First He shall be cloathed with white raiments This by a metaphor signifies the heavenly glorie with which we shall be cloathed as with a royal garment What more I wil not blot out his name out of the booke of life This further notes the eternitie of glorie for not to have our names blotted out of the booke of life is to have them allwayes remaine therein that is to enioy eternal glorie What more I wil confesse his name A further degree promising to make knowen the constancie and faith of every one by name even before the throne of the blessed trinitie and in the presence of the holy Angels A glorie indeed surpassing mans opprehension For what is more honourable then when a general doth by name before the whole armie declare the valiant exploites of this or that souldiour But this Christ promiseth here to doe and in Mat. 10.32 Whosoever therfore shall confesse me before men him will I confesse also before my father which is in heaven but whosoever shall denie me before men him will I also denie before my father which is in heaven And before his Angels As beeing the most holie ministers of God and witnesses of our glorie Hence we note first that the saintes are said to have a two fould cloathing for as we heard before some in Sardis were commended for not defiling of their garments and yet promised besides to have other white garments given unto them the former are said to be ours not as proceeding from our selves but because we are enioyned to have them meaning both morall endowments of bodie and mind as also the grace of faith and love and other spiritual gifts which we must have and preserve cleane and undefiled 2. Cor. 5.3 that so we may be cloathed hereafter in white According to that of the Apostle If so be that being cloathed we shall not be found naked For no man shall be cloathed in white in the heavens who hath not been indued with faith and true repentance in this life Secondlie we are to take notice that in scripture God is said metaphorically to have a threefold booke The first is the booke of his providence which is the knowledge and counsel of God concerning the actions and events of all things first and last of this the prophet speaketh Psa 139.6.16 c. all things are written in thy booke The other is the booke of Gods universal judgment which is his knowledge concerning all those things which everie one hath don whither it be good or evil and to be judged accordingly in the last day as in cha 20.12 and the bookes were opened The third is the booke of life that is Gods praedestinating both of the elect and reprobates Ps 69.29 Isai 4.5 Dan. 12.2 Phili. 4.3 Reve. 18.8 17.8 22.19 the first are said to be written in this booke the other not but blotted out of this the scripture speakes in many places yet that in Rev. 20.12 then the bookes were opened may be understood of them all for in the same verse the booke of life is expresly mentioned Thus God is said to have bookes metaphoricallie Not as if eyther he hath or stood in need thereof for so it cannot bee but by an Anthropopatheia he speaketh to our capasitie For God doth all things without such help or meanes even by his eternal foreknowledge counsel government and judgment But thus men cannot doe for whatsoever is don in their counsels cities families contracts c. for memory sake is set down in writing that so as there is occasion they may looke it over and call to mind such things as they desire Now concerning the elect Luk. 10.20 two things here are spoken of them First that their names are written in the booke of life Phil. 4.3 or in heaven as Luk. 10.20 by which manner of speech we are taught that true beleevers doe not obtaine salvation by chance but were elected of God to life in Christ before the foundations of the world and known from them that perish Secondly their names are never blotted out of this booke as it is here testified J will not blot out his name out of the booke of life By which phrase is signifyed that the salvation of the Elect is certaine and sure and that they shall never perish according to the promise no man shall plucke my sheep of my hand It is impossible the elect should be seduced All which serves not for curiositie but for our comfort that we being certaine of our salvation might joyfullie persevere in weldoeing unto the end Of infidels and reprobates two things are also spoken First that their names are not written in the booke of life as appeares Rev. 13.8 Rev. 13.8 17.8 20.15 Secondly they are blotted out of the booke of life Ps 69.28 and cast into the lake of fire Let them be blotted out of the booke of the living and not be written with the righteous And whosoever was not found written in the booke of life was cast into the lake of fire by which is signified that they who are not predestinated shall certainlie perish But this seems to imply a contradiction as not to be written yet to be blotted out I answer that this is taken in a double sence 1 Eyther of such who in the Eternal counsell of God are thus written and so are never blotted out Or 2 according to the appearance and boasting of hypocrites For thus they are said to be blotted out that is declared never to have been written therein we see there are many hypocrites in the Church who are taken for a while to be the elect of God whereas in truth they are not Therfore when their hypocrisie is discovered and they justlie cast out of the church then they are said to be blotted out As Ambrose Augustine have wel observed Matt. 24.24 Io. 10.28 Not withstanding it followeth not that any of the Elect shal be blotted out For this is contrarie to that promise of God It is impossible the Elect should perish none
shall plucke my sheep out of my hand This argument concerning our perseverance is full of comfort for all the faithfull being elected are written in the booke of life and shall never be blotted out Whosoever therefore can now assure himself to be a beleever ought certainly now to beleeve that he is the chosen of God and that he shall assuredlie persevere in his faith feare and service for evermore yet not by his owne strength for that were presumption and repugnant unto faith but by the power of God who keepeth the elect through faith unto salvation 1. Pet. 1.5 ready to be revealed in the last time 6. He which hath an care This needs no new explication but practise See chap. 2. v. 7.11.17 The VI Epistle to the Angel in Philadelphia 7. And to the Angel of the Church in Philadelphia write These things saith hee that is holy he that is true he that hath the key of David he that openeth and no man shutteth and shutteth and no man openeth 8. I know thy workes behold I have set before thee an open doore and no man can shut it for thou hast a little strength and hast kept my word and hast not denyed my name 9. Behold I will make them of the Synagogue of Satan which say they are Iewes and are not but doe lie behold I will make them to come and worship before thy feet and to know that I have loved thee 10. Because thou hast kept the word of my patience I also will keep thee from the houre of temptation which shall come upon all the world to try them that dwel upon the earth 11. Behold I come quickly hold that fast which thou hast that no man take thy crowne 12. Him that overcommeth will I make a pillar in the temple of my God and hee shall goe no more out and I will write upon him the name of my God and the name of the citie of my God which is new Ierusalem which commeth downe out of heaven from God and I will write upon him my new name 13. He that hath an eare let him heare what the spirit saith into the Churches THE COMMENTARIE VNto the Angel in Philadelphia There were divers tities of this name Lib. 12. But this was in Asia and as Strabo writeth much incident to earthquakes this Church was purer then the rest for whereas all the others Smyrna onelie excepted were sharpelie reproved by Christ this Church with her teacher is singularly commended not but that they had their faylings for there is no Church in this life without spot or wrinkle but because their sinceritie and faith was such as it covered all their infirmities God beeing pleased to take no knowledge thereof Now Christ commends the faith constancie of this Bishop above the rest foretels his combats with the Iewes and promiseth to assist him in the persecution now at hand Lib. 3. hist. cap. 37. moreover he exhorts him to be constant to the end Some thinke he was Quadratus a disciple of the Apostles of whom Eusebius makes mention but more of this in its place Among the Epistles which are attributed to Ignatius the sixt was written to these Philadelphians in which he exhorts them to keep the unitie of the faith and flie heresies but in it the Eminencie and Primacie of Bishops is too hyperbolically extolled Ignatius his Epistle to the Philadelphians Yee Princes saith he be subject to Caesar ye souldiours to the princes but let priests and deacons with the whole clergie and people souldiours and princes yea and Caesar also obey the Bishop and let the Bishop be obedient to Christ as Christ is to the Father But it is apparent at that time the souldiours with all the princes yea Caesar too were so far from embracing the faith as that on the contrarie they cruellie persecuted both Bishops all other Christians Notwithstanding there is in that epistle a sentence verie observable carries a note of true antiquitie I have heard saith he Some say if J finde not the Gospel in the ancient J will not beleeve but to such J say to me Christ is antiquitie and whosoever obeys him not it wil bee their certain and irrecoverable destruction A fitt sentence to be applied against the Papist who enquire after the antiquitie of our doctrine but this by the way The parts of the Epistle are three The inscription narration and conclusion These things saith he that is holy he that is true In the preface the person of Christ is gloriously described by fower Epithites First hee is called holy 1 Cor. 2.30 both because hee is in himself holie and is made to us of God Sanctification besides hee loveth holinesse and can not abide impuritie 2. Is true that is constant in keeping his word and performing his promises and threatnings loveth truth in us and detesteth all falshood whither in life or doctrine yea none shall escape unpunished that takes ought from his promises or threatning Here we have the twentieth argument of Christs deitie XX Argu. of Chr. deity Isay 6.3 For none absolutely save God alone is in scripture called the holy and faithfull one Thus the Seraphims cryed one to another Holy holy holy is the Lord God of hostes And who is true or truth besides the Lord The Lord is righteous in all his wayes and holy in all his workes In Dan. 9.24 Ps 145.17 he is called the most holy and it seemeth that these two Epithites of Christ were thence taken Christ saith of himself J am the way the truth and the life Ioh. 14.6 1. Io. 5.20 This is the true God and eternall life So here these things saith he that is holy he that is true Thus we see the divine majestie of Christ fully declared Here also let us note the detestable boldnesse of the Pope of Rome who wil be called the most holy Father yea holinesse it self Is not this to lift himself up above Christ doth he not herein manifest himself to bee the great Antichrist Christ indeed is absolutelie called the holy one but the Pope calleth himself the most holy one and that absolutely Thus he proudly exalteth himself above Christ which is proper to Antichrist The like we noted from the title of Christs priesthood Heb. 4.14 where hee is twise called a great hie Priest But the Pope arrogates to himself a higher title viz. the greatest hie priest wherein againe he lifteth himself up above Christ and plainelie shewes that he is not his vicar but rather the successor of the Archpriest of the Pagans whom the Romans called Archflamins But perhaps it will bee objected That the Pope is called the greatest hie Priest not in respect of Christ but of other inferior hie priests and beeing the supreme and universall bishop But this unlooseth not the knot For in what respect soever he calleth himself the greatest hie priest it is evident that herein hee maketh himself greater then Christ
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
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
sung unto the Lamb 1. By both companies representing the Church triumphant who celebrate the benefit of their redemption glorification obtained by the blood of the Lamb. v. 8.9.10 2. By a third apparition or companie of Angels celebrating the worthinesse power and divine glorie of the Lambe v. 11.12 3 By a fourth apparition of all creatures rendring prayses and blessings unto God on the throne and unto the Lambe v. 13. And last of all the two first apparitions of the 24 Elders foure beasts closing up the thanksgiving by a divine adoration v. 14. The first part of the Chapter A description of the booke sealed 1 And I saw in the right hand of him that sate on the throne a booke written within and on the backside sealed with seven seales THE COMMENTARIE ANd or then I saw I will not here repeat all the diverse opinions of interpreters concerning this book who rather obscure then unfold the obscurity thereof but onely will cite some of the most probable The common opinion about the booke Most interpret it either of the booke of the old Testament or els the whole volume of Gods booke both old and new which is in the right hand of God because it is inspired by the holy Ghost and the contents thereof are in the hands of God alone This booke is written within that is obscurely in the old Testament without that is openly in the new or within as respecting the mystical sence without the litterall It is sealed with seven seales because the mysteries thereof are hid from humane reason 1 Cor. 2.14 It cannot be opened by any creature because the naturall man receiveth not the things which are of God The Lambe alone is worthy to open it because he onely hath fulfilled the scriptures and he onely doth reveal unto us outwarly by his word and inwardly by his spirit the hid things thereof These things in themselves are true and according to godlines but I judge they serve little to the purpose in hand because here he treats not about the obscurity or manifestation of legal types neyther are the mysteries thereof revealed in this booke but things of another nature and which concerne the condition of the Church under the Gospel Neither can it be said that the old and new Testament was as a sealed booke unto all creatures untill the time of Iohn seeing it would then follow that both the Prophets and Apostles were ignorant of the writings of Moses and the Prophets Besides all the bookes of the new Testament were then already written and so not shut but knowen unto all such as had their sences exercised in the scriptures of God even as the preaching of the Apostles opened a doore unto the faith of the Gospell unto every creature And therefore this interpretation seems to be repugnant to the holy scriptures and injurious to the Apostolicall Churches They seem to come neerer the marke Another opinion of the booke who understand it of the booke of Gods providence For the scriptures attribute three sorts of bookes to God 1. Of his providence 2. of life and 3. of universall judgement of which we have treated Chap. 3.5 But these also differ in opinion Some take it in a generall way for the booke of Gods decree concerning the governement of the world which interpretation is to large seeing not all Gods secret judgements but onely such which concerne the state of the Church are here intended Therefore I rather assent to them The booke is the Revelation it self who understand it litterally of the booke in which all these things were contained which Christ was pleased to reveale unto Iohn concerning the last times the which he afterward penned and left the same unto the Churches This booke I say is the revelation it self not as if he saw a materiall booke but a visionall booke so to speak wherin was written Gods secret decree touching the future event of the Church and her enemies Thus also Andreas Ribera expound it For first this is the same booke which Iohn after it was opened is commanded to eat up that is fully and clearly to take knowledge thereof And which was sweet in his mouth like hony that is he was much delighted with the knowledge of so high mysteries but by and by it became bitter in his belly as gall that is he was much greeved in foreseeing the great calamities of the Church as we shall see Chap. 10. for the booke there mentioned is the Revelation given unto Iohn Furthermore the contents of the whole Revelation is taken out of this booke For at the opening of the seventh seale seven Angels are said to come forth sounding with trumpets signifying thereby the diverse changes of the Church in the third vision At the sounding of the seventh trumpet the Dragon and two beasts are raised up against the Church in vision the fourth Presently here upon follow seven Angels powring forth the vials of the last plagues upon the earth in vision the fift Afterward one of these seven Angels pronounceth with a mighty voyce the judgement of the great whore and ruin of Babylon in vision the sixt At length the new Ierusalem with the marriage of the Lamb is represented unto John in the last vision whence we see that the whole matter of the Revelation was comprehended in this booke not included in a few Chapters viz. from 6. to 11. as Alcasar supposeth To be short the circumstances of this booke doe altogether agree with the former preface For as Christ is there said to receive the Revelation of God and by an Angel to deliver it unto Iohn so this booke was in the right hand of him that sate on the throne taken out of his hād by the Lamb opened delivered unto the Angel who gave it to Iohn commanding him to eat it Chap. 10. Forasmuch therefore as all things thus agree together there is no question but this booke here spoken of is the revelation it self delivered unto the Apostle These things observed the three following circumstances will bee the lesse obscure 1. The booke is held in the right hand of him that sits on the throne because God is the author of the revelation in Gr. it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the right hand and is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the hand as appeares v. 7. where the Lambe takes the booke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of his right hand therefore it was In and not at his right hand as some will have it Now he is said to have it in his right hand to the end to give it unto Christ to open As men reach out with their right hands what they give unto others And I suppose we need not seek for any other mysterie in this expression 2. It is written within and without that is there was no place emptie in it For we are to understand this litterally This booke was not made as
are our bookes consisting of diverse leaves and so folded together but it was one volume of parchment written within and without according to the custome of the ancients who wrote in rolles and hence volumen a volume comes from convolvendo rolling Like as the Iewes to this day at Wormes Franck ford c. have their Torah written out in one volume of parchment These parchments because they were rolled up were commonly writ on the inside onely Wheras this on the contrarie was written within on the backside also which manner of rols were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is writings within and without of which see Plinie lib. 3. Epist 5. and Iuvenal Sat. 2. I therefore judge that this writing within and without signifies nothing els but the multitude of matters that is all such things as were exhibited unto John in this Revelation Origen saith that within were written the promises made to the Church and without or on the backside the punishments of the wicked But this to me seems frivolous A like booke written within and without was seen by Ezechiel Chap. 2.9 but it differs from the other both in matter and forme In that were written the lamentations because of the calamities to befal the people of Israel in their captivity wheras this booke containes the secret counsels of God concerning the last times That of Ezechiel was spread open before him but this was seen of Iohn rolled up Ierom understandeth that by both these bookes which were written within and without is signified the litterall mysticall sence of the scriptures But there is no solidity in it for neyther of these bookes doe signify the booke of holy writ neither doth every part of the scriptures admit a mysticall interpretation Sealed with seven seales This is the third circumstance touching the booke The number seven is not here put for many but is to be taken properly for after these there were no more seales opened We need not search what manner of seales they were it sufficeth to know that the booke was closely kept shut by them For there is a twofold use of seales first to keep things secret from the vew of others as letters doores cabinets chiests and the like and secondlie for the confirmation of writings as for example to authorise the edicts of princes sentences of magistrates and wills of the dead the seales of seven witnesses make these things altogether authentick Now this booke was not sealed in this latter respect but in the former as beeing shut or kept close from the understanding of men And therefore it could not be opened or read before the seales were taken away which was not don until the seventh seale was removed Let this suffice for the present that the contents of this booke so fast sealed were most obscure hid untill the seales beeing opened they were revealed unto Iohn by Christ The second part of the Chapter The difficulty about the opening of the Booke and of the seales 2 And I saw a strong Angel proclaiming with a loud voyce Who is worthy to open the booke and to loose the seales thereof 3 And no man in heaven nor in earth neither under the earth was able to open the Booke neither to looke thereon 4 And I wept much because no man was found worthy to open and to read the book neither to looke thereon 5 And one of the Elders saith unto mee Weepe not behold the Lyon of the tribe of Iuda the root of David hath prevailed to open the booke and to loose the seven seales thereof 6 And I beheld and loe in the middest of the Throne and of the foure beasts and in the middest of the Elders stood a Lambe as it had beene slaine having seven hornes and seven eyes which are the seven spirits of God sent foorth into all the earth 7 And he came tooke the booke out of the right hand of him that sate upon the Throne THE COMMENTARIE 2. ANd I saw a strong Angel The difficulty in opening of the sealed Booke now followeth The circumstances thereof are five First an Angel proclaimeth with a loud voyce if any one be worthy to open the booke and to loose the seales by which this Angel both stirs up a desire in Iohn and others of the heavenly inhabitants after the knowledge of these secrets as also gives them to understand as hereupon it presently appeared that no creature could find out the hidden and secret counsels and judgements of God concerning things to come but it was in the power of the Lamb onely to reveale the same Lyra affirmes that this was the Angel Gabriel who is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong from the Hebrew geber hence God is called Elâ—gibbor Isal 9. But this to Ribera is ridiculous seeing the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong is put without an article but how then would he have wondred at Alcasars opinion had he seen it who makes him to bee Hosea In Chap. 10.1 a mighty Angel stands upon the sea and upon the earth sweareth by him that liveth for ever ever And Chap. 18.21 a mighty Angel casts a milstone into the sea Which some understand to be Christ others a created Angel and indeed it appeareth he was not Christ seeing he was not worthy to open the Booke Besides all the Angels of God are called Gibborei choach mighty in strength Psal 103.20 This therefore was a created Angel called mighty because he cryed mightily so as he was heard throwout the heaven Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preaching with a great voyce because with a mighty courage he proclaimed the questioÌ„ about the opening of the booke before the whole company in heaven Who is worthy he saith not who can but who is worthy signifying that not skill or strength onely but worthines is also required For men out of curiositie may violently howbeit unrightly break open that which is sealed What is meant by opening the booke But this booke could not be opened eyther by violence or for curiosity sake but onely by worthinesse or merit He that opens it must bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worthy that is indued with authority and divine power Now to open the booke is to make knowen the secret counsell of God about things to come 3. And no man Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 none in heaven c. This is the second circumstance Vpon the proclaiming of the Angel there is a deep silence in heaven For all creatures are dumbe as unable and unworthy to open this booke In heaven that is Angels and glorifyed saintes In earth men and beasts Vnder the earth Fishes or sea monsters Some also foolishly imagine that the divels in hell the soules in purgatory are here called upon But the scriptures by things under the earth meane that which is in the sea according to the second commandement or that is in the water under the earth c. Thus all created things are altogether
mount Sion in Jerusalem shal be deliverance Andreas Caesariensis wel observeth on this place that the crosse and calamities under Antichrist seem to be foretold unto the Church to no other end but that the godly beeing praeadmonished long be forehand might be confirmed in the very time of these trials by Antichrist his ministers for evils foreseen and premeditated on are lesse offensive when they come upon us Thus we have heard whence these prodigious sights are taken what they signifie and wherefore they are foretold Now let us consider them one by one they are seven in number three whereof shall come to passe in the earth viz. The earthquake the trembling of the mountains and the removall of the Ilands Four shall happen in heaven viz. The darkning of the Sun the changing of the Moon into blood the fall of stars and the convolution of heavens The first is a great earthquake This is made by the winds getting into the hollow parts of the earth and violently breaking forth Hereupon the earth shaketh houses towers townes and cities are throwne downe to the ground all things are gashlie to behold Even so Antichrist puft up with base pride lead by an evill spirit hath shaken the Christian world overthrowen the ancient order and discipline of Christ by changing the forme thereof into his Ecclesiasticall Monarchie the which tooke its beginning from the time of Pope Sylvester I. For no sooner were the Romish Bishops by Constantine and the following Emperours raysed up with outward dignitie and riches but they hereupon swelling with ambition forthwith began to domineere and lord it over their brethren as the histories of Sozimus Zaelestinus Leo and others testifie notwithstanding this their great arrogancie was at first a little kept under as by the authoritie of Emperours so by the canon lawes as also the opposition of other Bishops as may be seen by the Acts of the sixt council of Carthage where the Pope of Rome assuming the name of universall unto his chaire by authority as he falsly affirmed of the Nicean council he was convicted of falshood and for that time repressed But after Gregorie this spirit of pride violentlie burst forth in Sabinian his successour and after him in Boniface III. who was as we said before openlie by Phocas declared universal Bishop that is Antichrist was now lifted up on his throne Then began all the bowels of the earth that is of the Christian world to be horribly shaken For now the whole clergie is brought under the yoke of the Pope who at length imposed the law of abstinence from marriage upon them Now the doctrine of the Church both concerning the worship of God as also the faith and free grace of Christ is so corrupted as nothing almost remained sound but the bare name Now the mountaines viz. Emperours Kings and Princes if at any time they displease the Pope are sore shaken yea troden under feet by their buls and excommunications Now the Ilands also that is whole nations escape not as we shall hear by and by It would bee tedious to repeat all the disturbances and grievous calamities which this Romane Antichrist hath brought and yet daily deviseth both against Church and common wealth By this earthquake Steeven the 11. through Pipin wroung the principallity of Ravenna with all Italie out of the hands of the Graecian Emperours from whom also Leo III. with the aid of Charles drew away the whole Empire of the West to settle it as some of them boast among the Germaines We need not insist upon histories seeing our owne daily experience doth sufficiently set forth the meaning of this commotion The Sun became black as sack cloth of hair This is the second wonder Christ the Sun of righteousnes shal be horriblie eclipsed that is the doctrine touching his offices and benefits darkned and utterlie defaced We heard before how the Church lost her whitnesse and became black in regard of the manie foule heresies of that time yet something still remained pure in her by reason of some sound teachers who firmlie maintained the truth of Christ But under Antichrist even the Sun is made black as sackcloth of hair that is most black and hurtfull Not that Christ in himself can so be made but because Antichrist by his profession both teacheth and maketh such a Christ It is thought that the haire of sackcloth here spoken of What this sackcloth of hair is is made of the black hair of goats or horses whereof in former time they made mourning garments as may be gathered from many places of scripture these garments did prick the flesh much paine those that ware them Hence the hypocriticall Monkes as Carthusians Cappuzins and other Antichristian frogs who glorie of perfection weare such garments for the beating down of their flesh but indeed hereby as by a true badge they testifie that they live under the darknesse of the Sun here spoken of But say they Christ the Sun of righteousnes is not darkned unto us How the Sun is obsctired in popery For the Pope professeth Christ to be God and man against all hereticks I answer If he should openly cast off the name of Christ then he could not have brought the Christian Church under his bondage neither suppresse the truth as now he doth But his comming as the Apostle witnesseth 2 Thess 2.10 is with all deceiveablenes of unrighteousnes in them that perish So that by the cunning pretence of Christian profession he hath fraudulentlie overthrowne the Church yea herein he hath mainly opposed Christ in that he was looked upon to be a preacher of his name Contra Auxentium lib. 2. cont legis advers cap. 12. as Hilarie and Austin write concerning him The profession of Christs person and of the trinitie was indeed the maske under which he deceived the Church for otherwise Christians would have shunned him as the devill But of what use I pray you is Christ without his offices benefits the which in popery are troden under foot what profiteth it to beleeve that the Turk is the Emperour of the East from whom unlesse it be by thy own deceit thou canst not exspect eyther good to thy self or others Yea say they Papists beleeve not on Christ as the onely mediatour we also professe Christ to be the mediatour redeemer and onely saviour by beleeving in whose merits we must be saved But we have often shewed that this their profession is nothing but as black sackcloth if they would but see it for if indeed they did beleeve Christ to be the onelie mediatour they would not then have made to themselvs so many thousands of mediatours as they have don For doe they not cry to S. Marie to S. Peter to S. Nicolas c. to pray for them If they did beleeve to be saved by the merits of Christ alone then they would not have forged the merits of saintes neither their owne works of Iustification or
becomming earthly princes imitating the pompe of courtiers and wholie giving themselves to worldlie affaires as to wars hauking huntings all other vanities pleasures in princes courts yea far exceeding them in pride pompe and luxurie This fall of the stars is amplifyed by the similitude of a strong wind blowing untimelie figs from the tree By these figs are meant carnal bishops and by the mightie wind the Papal authority unto which all of them eyther for fear of excommunication or for promotion sake readilie submitted 14. And the heaven departed as a scroll The sift wonder is taken out of Isai 34.4 Heaven Hebr. rakiagh is that outspread firmament which God created on the second day and adorned with lights on the fourth day This heaven the lights failing and falling downe departed But after what manner as a scroll rolled together In old time they bound not up their bookes as we doe now but rolled them up as upon a rolling instrument The heaven rolled up is the Church falling away from Christ so beeing shut they could not be read But what heaven is here meant to be thus rolled up Interpreters understand hereby the Church spread over all the face of the earth which to Iohn did seem to depart like a scrol not as ceasing to bee but as ceasing to bee seen The which indeed is true of the Church of the Elect. For however Antichrist shall cover his kingdome with the title of the Church take those things that are proper unto her causing the word Sacraments though horribly depraved to be administred by his clergie neverthelesse they shall not be Christs Church but a synagogue of Satan The true Church of Christ shall depart beeing hid not seen to the world to whom belonged all the martyrs and professors witnessing against Antichrist But thou wilt say these were not hid It is true indeed they were seen as they were men could not be hid as they were martyrs but hid as a Church or the members thereof for they were condemned accounted by Antichrist not as Christs faithful ones but as wicked hereticks This heaven or out spread firmament The heaven departing is the closing of scriptures in popery may also be rightly understood of the opened booke of holy scriptures which by Antichrist his instrumēts was shut or rolled up yea cast under foot using in the mean time with great reverēce the Fathers Scolasticks Sentenciaries Canonists Legends c. Moreover since this booke of God began againe to be opened how have the Iesuits laboured to rolle it up questioning the authority thereof not accounting the same to be divine but as it is confirmed by the judgment of the Church Andrad defens concil Staplet contr Witak that is of the Pope For thus they expresly write That in it there is so much of the deity as the Popes Church attributes unto it neyther ought God to bee beleeved but because of the Church And all the mountaines were moved This is the sixt wonder which Andreas doth rightly understand of those who excell others in wordlie power For in Rev. 17.10 by mountains kings are understood in which sence I judge it is here also taken neither doth it any way crosse this exposition that kings are expresly nominated in the following verse seeing that place concernes the following Act is to be understood of their punishment But how have kings been moved by Antichrist The histories of the Popes declare this diverse wayes First by their ecclesiastical authoritie fraud threatnings constraining Emperours and kings not onely to maintain by fire and sword their ordinances and decrees but even to cast themselves downe kisse the feet of their holinesse The Popes tyrannie against Emperours and kings And secondlie civily for Antichrist spared neither King nor Keisar but whoever would not doe all things according to his pleasure those he oppressed deposed and thrust out of their places Gregorie II. having excommunicated Leo the Emperour deprived him of his revenues Pope Zacharie deposed Childerick king of France Leo III deprived the Graecian Emperours of the Western Empire Alexander III. first proudlie trampled with his feet upon Frederick I. before he would receive him into favour Gregorie VII displaced Henrie IV. Innocent III. thrust out Otho IV. Innocent IV. took the Empire from Frederick II. Clement VI. excommunicated Ludowick IV. Iulius II. deprived the great grandfather of Henry IV king of France of his kingdome of Navarre Sixtus V. sought to depose Charles IX king of France Elizabeth queene of England c. To be short Antichrist powerfully moved the mountaines against Emperours kings Christian princes through his Sophisters councils usurping to himself authority over whole councils boasting that by him kings doe reigne that it is in his power to cast them downe when he pleaseth lastly that no councils are authentick without his approbation This is a true plain interpretation And the Ilands were moved out of their places This is the seventh wonder Ilands are invironed with waters The waters signifie peoples Chap. 17.15 and therefore by the Ilands here are meant nations or the subjects of princes these also are moved for all are necessitated upon pain of salvation to subject themselves unto the Romish Bishop neither can any buy nor sel nor make any bargaine but according to his pleasure as appeares by the extravagant of Boniface VIII We define we say we pronounce we appoint that it is of necessitie unto salvation for every humane creature to beleeve that he is subject unto the chiefe priest of Rome Thus the Ilands peoples communaltie beeing deprived of their Christian libertie which they enjoyed under the Apostles were brought under Antichrists yoke under which they serve and groan even unto this day The fourth Act of the second vision concerning the final punishment of the wicked 15 And the Kings of the earth and the great men and the rich men and the chiefe captaines the mighty men every bond-man and every free-man hid themselves in the dens and in the rockes of the mountaines 16 And said to the mountaines and rocks Fall on us and hide us from the face of him that sitteth on the throne and from the wrath of the Lambe 17 For the great day of his wrath is come who shall be able to stand THE COMMENTARIE 15 ANd the kings of the earth Many with Lyra referre these things unto the times of Diocletian Maximianus whose cruelty against the Christians Eusebius treateth of Histor lib. 8. 9. because in those dayes men of all conditions estates both great and small not beeing able to endure the extremitie of tyrants sought to hide themselves in caves mountaines and woodes But they erre from the scope in my opinion offer violence to the text for undoubtedly by kings c. are not meant the vulgar but men in place and authority Now in those times there were no Christian
to other Locusts much more prudent having set over them a king under whose protection they may safely creak skippe and destroy the fieldes This king is here called the Angel of the bottomlesse pit beeing that apostated starre to whom in v. 2. was given the key of the pit Now least we might have thought it was the Angel who Chap. 1.18 20.1 is said to have the key of the bottomlesse pit that is Christ he expresseth his name Abaddon which is Hebrew with the Greek or Chaldie termination we finde the word in Iob. 28.22 Prov. 27.20 signifying destruction of Abad perished in Piel destroyed Iohn adds the Greek interpretation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destroying or rooting out that is the destroyer of the Church Here with out doubt by this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or destroying king is meant that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or son of perdition spoken of a Thess 2. so called by an Hebraisme both passively and actively to be destroyed by Gods judgement destroying himself his followers Moreover it is manifest to all that the son of perdition is Antichrist giving us a most certaine proofe that both this king Abaddon the apostated starre is meant of Antichrist Because in both places he is said to be the Angel of the bottomlesse pit in an evill sence Now seeing it hath been proved that the great star fallen from heaven typed out the greatest Bishop that is the Bishop of Rome who after Gregories time was set in the chaire of Vniversall postilence it must necessarily follow that hee also is this Abaddon king of Locusts 12. One woe is past A transitory clause to the following trumpet One viz. of the three woes which were yet to sound Chap. 8.13 Thus we see the woe of the fift trumpet signifies the most sad calamities under the kingdome of the Locusts not killing men bodily but torturing them with spiritual torments more bitter then death it selfe Is past It is said to be past not as beeing accomplished but respecting the apparition for these calamities were not as yet past but to come to passe afterward Yet they were past inasmuch as they appeared no more to Iohn were fully written by him the meaning is The wofull state of the Church hitherto under the Westerne Antichrist or king of Locusts is past that is hath appeared is written down And behold two more The first of which representes the calamities of the Easterne Churches under Mahumet at the sounding of the sixt trumpet The latter shadowes out the last judgement at the sounding of the seventh and last trumpet Come hereafter For are yet to be written downe after the first because men remaining in their sinnes God goes on with further punishments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hereafter appertaines not to the time of the events but to the order of the visions because the fift and sixt trumpet founded both at one time For both the Westâ—ne and Easterne Antichrists begane together to tyrannise over diverse parts of the Christian world by different wayes or weapens Therefore the fift sixt trumpets are parallels as sounding at one time The second part of the Chapter The sound of the sixt trumpet 13. And the sixt Angel sounded and I heard a voyce from the foure hornes of the golden Altar which is before God 14. Saying to the sixt Angel which had the trumpet Loose the foure Angels which are bound in the great river Euphrates 15. And the foure Angels were loosed which were prepared for an houre and a day and a moneth and a yeere for to slay the third part of men 16. And the number of the army of the horsemen were two hundred thousand thousand and I heard the number of them 17. And thus I saw the horses in the vision and them that sate on them having breast-plates of fire and of Iacinct brimstone the heads of the horses were as the heads of lyons and out of their mouthes issued fire and smoake and brimstone 18. By these three was the third part of men killed by the fire and by the smoake and by the brimstone which issued out of their mouthes 19. For their power is in their mouth and in their tailes for their tailes were like unto Serpents and had heads and with them they doe hurt THE COMMENTARIE 13 ANd the sixt Angel sounded The second woe now followeth the which in outward appearance is more dreadfull then the former for whereas the former was a spirituall affliction of the Christian world by monstrous Locusts miserably deceiving tormenting the consciences of men under the Western Antichrist or apostated starre This on the other hand is corporal shewing how the third part of the Eastern world shal cruelly be murdered by sauvage nations that is under the Mahumetane Antichrist in the East Now there are diverse opinions about this trumpet these Angels Andreas whom Ribera and some of ours follow takes these Angels let loose The interpretation of Andreds Ribera to be foure evil spirits Onely herein they disagree for first the Papists suppose they were really bound in the river Euphrates by the comming and passion of Christ yet at length loosed for to hurt the sons of men as in Tob. 8.3 the Angel Gabriel is said to bind the evil spirit in the utmost parts of Aegypt c For they thinke it not contrarie to the analogie of faith to hold that some evill Angels are by the Lord sometimes confined to certaine places to the end they might not so freely rage as others doe But the other understand the river Euphrates here mystically of the spirituall Babylon because the armies here described go forth to a spirituall warre under the Popes kingdome but I doubt whither this agree to the truth of the vision and histories Lyraes opinion Lyra interprets it of the Abettors of haereticks in Gracia Italie about the yeer of our Lord 493. when Anastasius an Entychinian reigned at Constantinople Theodorick an Arian in Italie there beeing then elected in Rome two Antipopes SYMMACHVS LAVRENTIVS by whose contention a horrible warre was occasioned to the destruction of many thousands of men according therefore to his opinion the foure Angels let loose at the river Euphrates are two Kings and two Popes raised up in the Romaine Empire By the sixt Angel that sounded he understands Paschasius the Cardinall who assisting Laurentius the Antipope against Symmachus was the trumpet of those trumpets But this seems to bee to straight an interpretation of so waighty a vision Neither would it bee a hard thing with as much colour to applie many particular histories hereunto But here undoubtedly is intended an universall and durable persecution against Christians Brightman a learned interpreter applies all this to the rising of the Ottoman Empire which at first begane about Euphrates by the Saracens who conspiring with the Turks at length by degrees enlarged their Empire over a great part of the world to the
saying unto mee Seale up those things which the seven thunders uttered and write them not 5. And the Angel which I saw stand upon the sea upon the earth lifted up his hand to heaven 6. And sware by him that liveth for ever ever who created heaven the things that therein are the earth the things that therein are and the sea the things which are therein that there should be time no longer 7. But in the dayes of the voyce of the seventh Angel when he shall begin to sound the mystery of God should be finished as he hath declared to his servants the Prophets THE COMMENTARIE 1. ANd I saw another mighty Angel saying I finde all interpreters Alcasar onely excepted who contrary to the drift of the history applies it to the Iewes to agree in the general argument and scope namely that here are inserted as it were soveraigne medicines or consolatory remedies in regard of the sad calamities and miseries of the Church under their manifold enemies but especially under the Easterne Westerne Antichrist by which the godly beeing provoked to constancy may be certainly perswaded that Christ the judge will alwayes take care for his people in the midst of their greatest persecutions and preserve them in safety unto the end But yet they much differ about the time most restraine it to the times of the sixt trumpet But for my part I take it that this consolation is opposed to the evils of all the trumpets which we have formerly heard beeing as it were the second Act of this vision as I have shewed in the argument of the Chapter As the fift seal therfore in the former Vision contained the comforts of the martyrs under the altar so respected the evils of the foregoing seales so in this Vision the history of this Chapter annexed to the sixt trumpet doth containe consolations against the evils of all the foregoing trumpets Another Angel All interpreters for the most part consent in one that by this Angel is represented Christ the mediatour and revenger of his afflicted Church some few indeed are of another minde whose opinions I wil briefly set downe Andreas Cesariensis supposeth him to bee one of the holy Angels Andreas Riberas opinion gathering it from the cloud rainbow light of the sunne here mentioned But these adjuncts rather argue the contrarie as beeing of an higher nature then to bee applied unto a created Angel Ribera following him understands this mighty Angel to be the same who in Cha. 5.2 desired to open the book that was shut For seeing men repented not by the plagues of the six trumpets therefore he saith that now a mighty Angel is sent who by an oath protests unto the world that the end thereof and the last judgement is at hand But this is neither the principal scope neither are his reasons of force to prove that this ought not to be understood of Christ And therefore Alcasar also rejects them His arguments indeed would have seemed the more probable if he had made this mighty Angel to be Gabriel so called from his strength and Psal 103. where all the Angels of God are said to excell in strength moreover that Christ shall not descend from heaven untill the day of judgement according to the scriptures Also that this Angel sweareth by the living God as by a greater then himself But neither are these reasons of waight For Gabriel doth not signifie a mighty Angel but the mighty God Now Christ properly is El Gibbor the strong or mighty God It is true indeed that all the Angels of God are mighty but Christ is stronger then they as beeing the Lord of them all Now the descention of this Angel from heaven must not be understood of Christs incarnation or any corporal descent on earth but visional that is signifying his continuall presence with the Church Hee and God also is said to descend and ascend by his presence and manifestation of his grace and help To be short he sweareth by the living God greater then himself as he is man but not as he is the living omnipotent God whom we have often before proved so to bee Lambertus thinkes that some excellent ministers of the word are here noted Lambertus opinion whom the Lord sent into the Church at the beginning of the sixt trumpet yet he shews not who they are or shal be But the description of this Angel cannot agree to any such ministers of the word Lyra doting Lyras opinion as his manner is makes this Angel to be the Emperour Iustinus and his nephew Justinianus about the yeere 518. who held in his hand a little booke open that is wrote letters to all places in favour of the Catholicks against the Arians But these acts divine description are to unsolidly ascribed unto a secular man We therefore assent unto the common opinion This mighty Angel is Christ that this Angel is CHRIST the revenger of his Church because both the description of the person all the acts here mentioned doe plainly make good this sense as also the scope requires the same For without Christ the Churches consolation would bee verie little in all these things Besides undoubtedly this mighty Angel is the same who in Dan. 12.7 is called Michael standing upon the waters swearing by the living God from whence this part of the vision seems to be taken But Michael the great prince standing for the people was certainly Christ Therefore this Angel is either Christ himself or one representing his person Now we will consider the Epithites Mightie Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong able for Christ is truely El Gibbor the mightie God having two natures who hath vanquished the devill that strong armed man taken possession of his palace and devided the spoile See Chap. 5.2 18.21 Descending from heaven This is farre different from that he saw Chap. 8.10 a starre falling Chap. 9.1 fallen from heaven Now Christ descended from heaven for the salvation of man-kinde in taking our flesh upon him but that descension is not here intended Againe he ascended into heaven corporally and sits at the right hand of God where he is to remaine untill the day of judgement Notwithstanding Iohn saw him descending not by a locall motion but by visionall grace inasmuch as he commeth down by the presence of his spirit and special help to relieve the afflicted condition of his Church not leaving her comfortlesse according to the promise where two or three are gathered together in my name I am in the midst of them Matt. 18 20. 28 20. I am with you unto the end of the world So Chap. 1. he appeared to Iohn walking in the midst of the Churches not by a corporal motion but a visional presence of his grace and spirit Now the likenesse of the description shewes that the same is here intended Clothed with a cloud Some understand this cloud to be meant
it shall not bee so for the end is neere at hand as Christ swearing by himself confirmes to the end we might no way doubt thereof so that this Oath serves both for the confirmation of his promise and for our consolation also neyther indeed doth Christ use on oath without waighty cause for Antichrist had so established his possession as that it seemed impossible that his kingdom should be overthrown Therefore Christ sweareth that there should bee no more time to wit sad and mornefull unto the Saintes as hitherto it had been under tyrants and especially under Antichrist who onely bearing swaye tyrannized over all insomuch as no man might contradict him unlesse he meant to die for it by fire or sword But there shall follow other times wherein shal be a reformation of the Church the last down fall of Antichrists kingdome The mysterie of God shall be finished When In the dayes of the seventh trumpet that is so soon as it shall begin to blow then shall be the end of the sixt trumpet the end of the Churches calamities the end of Antichristian tyranny Alcasar applies the mysteries of God to the casting off the Iewes and election of the Gentiles But the most on the contrarie understand it of the mysterie of all Israels conversion unto Christ which shal to come to passe neer the last times of which the Apostle Rom. 11.25 seems to treat and indeed the prophets of old have often prophesied of their calling But because in this place the comfort of the Church militant under Antichrist is onely aimed at unto which the calling of the Iewes doth not directly much belong therefore it is rather better to be taken of the resurrection and day of judgement even when the power of tyrants and all adversaries shall be abolished of which mysterie the Apostle speaketh 1 Cor. 15.51 Behold I shew you a mysterie wee shall not all sleepe but wee shall all bee changed in a moment in the twinckling of an eye at the last trumpet for the trumpet shall blow and we shall be changed This is that which Christ here sweareth that at the sound of the seventh trumpet the mysterie of God is to be finished the Church delivered and glorified but the enemies eternally to be punished according unto that in the Prophets Isa 24.26.27.66 Daniel 7.11.12 Zacha. 14. Mala. 3. 4. Hence we plainely see that the sound of the sixt trumpet shall continue unto the end of time that is of this world and that at the beginning of the sound of the seventh trumpet an end shall be put to the afflictions of the Church and cruelty of the adversaries The seventh trumpet therefore is no other then that of the Archangel by which the dead shal be raised out of their graves and brought to judgement As in the following Chapter we shall hear so that without all doubt this trumpet respects the end of the world They therfore doe erre from the scope who extend the time of the seven Vialls and of the following visions beyond the seventh trumpet The second part of the Chapter Of the booke eaten up by Iohn 8. And the voyce which I heard from heaven spake unto me againe and said Goe and take the little booke which is open in the hand of the Angel which standeth upon the sea and upon the earth 9. And I went unto the Angel and said unto him Give mee the little booke And hee said unto me Take it and eate it up it shall make thy belly bitter but it shall be in thy mouth sweet as hony 10. And I tooke the little booke out of the Angels hand and ate it up it was in my mouth sweet as hony and assoone as I had eaten it my belly was bitter 11. And he said unto mee Thou must prophesie againe before many peoples and nations and tongues and Kings THE COMMENTARIE THe other part of the Chapter concerning the booke eaten by John is a preparation to the following Act touching the combat of the two witnesses with the beast about the end of the fift sixt trumpets which yet remaine founding in this present age John as he is commanded eats up the little booke he tooke out of the hand of Christ the which was sweet in his mouth but bitter in his belly And he is commanded to prophesie againe before kings and nations Now what is this but that towards the last times prophesying shall be renewed against Antichrist after which indeed there shall follow new combats notwithstanding Antichrists kingdome shall be greeviously shaken the which beeing donne there shall be no more time that is like the former when Antichrist raged according to his lust and pleasure over the Church This is the summe Now we are well to take notice that this part of the vision is taken out of the prophesie of Ezech. Chap. 3. where an hand from heaven reacheth unto the prophet a roule to eat it up beeing in his mouth as hony for sweetnesse whereupon he is commanded to denounce judgements against the Israelites It shadowed out the heavenly call of Ezechiel as also his readines to obey God in reproving the vices of the people and threatning punishment against them for the same All things are here alike But that Ezechiel felt not the booke as John bitter in his belly that he was sent to prophesie against the house of Israel but Iohn against Antichrist Let us briefly consider who commandeth what is commanded and what followed upon the doing thereof 8. And the voyce which I heard To wit that heavenly voyce mentioned in ver 4. write not but seale the voyces of the thunders c. The same voyce therefore who before forbade him to write doth now command him to eat up the little booke and to prophesie by which is signified the admirable dispensation of the divine grace for Antichrist bearing sway in the Church during the times of the fift sixt trumpets the thunders indeed uttered their voyces that is some faithfull teachers publickly thundered against the idolatrie and tyranny of Antichrist But with little profit The voyces remained sealed and Antichrists power entire yea increased dayly by suppressing those teachers bringing kings and nations under his yoak Now whence came this I answere Christ as yet had not given to John the open booke to eat it up neither commanded him againe to prophesie because he reserved this special grace unto the later times of the fift sixt trumpets Let us therefore acknowledge this singular mercie of God that now unto us the open booke of Christs doctrine is given to be eaten up and prophesie against Antichrist againe revived in the world Take the little booke The heavenly voyce commands two things First that Iohn should take the open booke out of the hand of Christ Secondly eat it up The little booke on the outside contained the revealed written doctrine of the Gospell within the secret counsels of God touching the future
events of the Church For it was written within and without as we heard Chap. 1.7 and Ezech. 2.10 This little booke Christ both opened and held open teaching us that as Iohn so all the teachers of the word must ask of Christ and receive out of his hand the doctrine of salvation which they are to propound unto the Church but not from the hand of Satan or Antichrist Now he exhibiteth a booke open because the holy scriptures doe open and manifestly set forth the mysteries of our salvation Thus we see the decrees of the Romish Antichrist the traditions of Popes and Councils the humane Philosophie and subtilties of Sophisters are to be quite banished out of the Church It is expressely added Of the Angel that stood upon the earth and sea that we might confidently rest on the power of Christ and acknowledge him alone to be the revealer of the heavenly truth and so desire nothing as necessarie to salvation but what we take out of his hand 9. Take it and eat it up This is the other commandement Bookes of paper or parchment are not to be eaten properly as not beeing fit food for man but they are said to be eaten up metaphorically when they are so carefully read and throughly taken notice of that we are able promptly to rehearse and discourse of the contents thereof So a man is said to have devoured Virgil Cicero who is fullie acquainted with them and hath them as it were by heart So Cicero called M. Cato a devourer of bookes because he was an insatiable reader Thus as the Prophet in Ezech. 3. so John here is commanded to eat up the booke he received of Christ that is well to understand and as it were hide the same in the bowels of his heart that so he might deliver no other doctrine unto the Church but what hee had received from Christ Now whether this booke were eaten up trulie or in a vision onely makes little to the purpose the latter is most probable For all these things were don by a vision Here the ministers of the word are taught earnestly to devoure or eat up the doctrine of salvation divinely written received from Christ that is diligently to read understand search meditate as it were to turne it even into their verie moisture blood For such onely can faithfully instruct the Church in the knowledge of the truth who after this manner meditate in the law of the Lord day night On the contrary their sluggishnesse is condemned who though they love to be called Bishops Archbishops Patriarchs of the Church yet in the mean while are little or nothing acquainted with the scriptures of God And it shall make thy belly bitter He preadmonisheth Iohn of a double effect of the booke sweet in the mouth bitter in the belly Sweet things are delightfull to the palate bitter things provoke to vomit Hereby signifying that one effect thereof should be sweet the other troublesome the nature whereof is expounded in the following verse He fore shewes it should be sweet to stir him up the more earnestly to eat up the booke he tels him also that it should be bitter that he might not afterward bee offended thereat but know that this bitternesse should bee recompensed with much sweetnesse Then I tooke the booke He shewes his readinesse in eating the book for neither the difficulty of the command nor the bitternesse of the book dishartens him shewing us that we are readily to submitt unto the command of God not to be dismayed at any hardships or difficulties whatsoever Now he ate the booke not really but in vision onely as I said before signifying that he most readily accepted the worke imposed upon him of which it followeth And it was sweet in my mouth Here the foresaid effects follow This booke being eaten was sweet in the mouth and bitter in the belly the first signifies the sweetnesse of the word as Psal 119.103 How sweet are thy words unto my taste yea sweeter then hony to my mouth Ierem. 15.16 Thy words were found I did eat them thy word was unto mee the joy rejoycing of myne heart This is the proper effect of the word it brings joy to the heart comfort to the conscience yea by how much faithfull teachers doe feel this sweetnesse by so much the more they preach the Gospell chearfully But the effect thereof is bitter by accident because the preaching of the word occasioneth most painefull grypings of the belly as the hatred of the world persecutions banishments martyrdomes This effect Christ foretold unto his disciples They shall put you out of their synagogues Ioh. 16.2 whosoever killeth you will thinke that he doth God service But what use was there to reveale this in a type unto John seeing it was long before plainely foretold in the written word It was altogether needfull considering that this bitternesse doth not properly denote the calamities already past under the four trumpets but to come in the end of the fift sixt under the kingdome of Antichrist the which we shall heare in the following Chapter namely the combats of the third Act of this Vision He foretold them therefore unto Iohn that he might not bee offended for he had already experience hereof beeing sent into exile by Domitian notwithstanding Christ doth not properly intend this here but praefigures in his person the future calamities of the witnesses of the truth 11. And hee said unto me To wit the former voyce from heaven Thou must againe prophesie This commandement is taken diversly Lyra thou must write downe more prophesies to wit those which follow in this booke But to write more things is not againe to prophesie c. Thomas Rupertus and some others understand it historically of Iohns beeing restored unto his Church as if he had said Thou must after the death of Domitian returne from Patmos the place of thy exile unto Ephesus and preach againe the Gospell or as if it were a promise of writing his Gospell after the Revelation The which Ribera refuteth This saith he I approve not of for to put prophesying in stead of preaching the Gospell is new which reason is not solid he adds another that seeing John was gifted with the fulnesse of the holy Ghost therefore he needed not to eat up the booke eyther for to preach or to write the Gospell wherefore he saith the sense is thus that although Iohn hitherto had prophesied many things concerning the last times notwithstanding there remained as yet many things of the same nature which he was to prophesie of against the gentiles c. The which is one with the opinion of Lyra which Alcasar also with his subtilties doth at last come unto But hee needed not to eat up the booke in this respect seeing before he had received a commandement to write the whole Revelation allthough I grant that Lyras opinion touching the promise of Iohns restitution is
est Aegyptum coluisse animalia quaedam Et pro numinibus multas habuisse ferarum Illa superstitio minor est quam nostra ferarum Hic aras habet omne genus contraria certè Naturae res atque Deo qui dicitur olim Praeposuisse hominem cunctis animantibus unum That Egypt did adore some living creatures heard have we And for her gods some wild beasts she acknowledged to be That superstition sure of theirs is lesse then ours by farre Because for Beasts of every kind high altars now there are Which thing against both nature is and Gods most righteous law For he ordaind over all Beasts one man to have the sway So then the great city seat of the Beast is Aegypt that is like unto Aegypt in wicked Idolatrie It is also like it in miserable blindenesse we read that the Lord sent on the obstinate Aegyptians such darknesse as that for three dayes together they groped at noon day like blinde men So the city of the Beast what is it but a kingdom of darkenesse wherein miserable blindenesse and ignorance of the scriptures yea of God Christ doth extreamely abound Luther writes wel In act August lit P 207. Italie is cast into the grosse darkenesse of Aegypt in somuch as they are become all of them altogether ignorant of Christ and of the thinges appertaining to him To bee short as Aegypt of old most cruellie oppressed the Church by a lamentable bondage for the space of 225 yeeres even so hath the Church now of long time been burdened yea yet groaneth under the yoake of Antichrist kingdome of the Beast And therfore this great city is fittlie called Aegypt because of her cruelty Where also our Lord Hence Ribera and Bellarmin doe faine In Apocal. 11. nu 22. Lib. 3. de P. R. c. 13. that the great city or seat of Antichrist is not Rome but Jerusalem For in what citie say they was our Lord crucified except Ierusalem But this is a vaine shift for as before the seat of Antichrist is called Sodome and Aegypt not litterally but spirituallie so here it is called the citie where our Lord was crucified that is Ierusalem in a spiritual sence This then is the third title of the great city beeing called Jerusalem where our Lord was crucified Ierome and others dispute how Christ was crucified in Aegypt Epist 1. ad Marcell how Ierusalem is called Sodome but it is beside the purpose For the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where also doe not cohere with Aegypt next preceding for the scripture no where saith that Christ was crucified in Aegypt but are to be referred to the former words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the great citie as the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and or also inserted doth shew as if he had said it is called also that citie where our Lord was crucified that is Ierusalem Furthermore it wil clearly appear on Chap. 17. The great citie is not Ierusalem that this great citie the seat of Antichrist is not Jerusalem literallie for there the great citie is said to have seven mountaines and to reigne over the kings of the earth neither of which agrees literallie to Ierusalem but both unto Rome For Ierusalem had never seven mountaines but onely three hils viz. Sion Moriah and mount Calvarie It never held the Empire of the world as Rome hath don To be short It was never absolutely called the citie or the great citie but this title was proper to Rome onelie Lib. 8. de bello sacr Wilhelmus Tyrius writing of the largenesse of Ierusalem saith that it is a city lesse then the greatest yet greater then the middle sort But of Rome Lipsius writeth Lib. 3. de magn Rom cap. 2. that the greatnesse thereof appeares to this day and that her ancient walles contained in circuit XV or XVI miles So that the Iesuites here doe falsly and guilfully send us unto Ierusalem that we might not seek Antichrist at Rome Furthermore why the great city of the Beast is compared unto Ierusalem appeares by the following paraphrase where also our Lord was crucified Ierusalem crucified our Lord literallie The great citie of the Beast doth it spirituallie Now there is nothing more cruel or ungodlie then to crucifie the Lord of life yea it is more cruel for to crucifie Christ spiritually then his witnesses literally And therefore the seat of the Beast is called Ierusalem because of their unheard cruelty impiety killing the Prophets and witnesses of Christ against all right reason yea not satiated with their death have exercised all maner of contumelies upon their dead bodies Besides as much as in them is they not once but daylie sacrifice destroy crucifie and kill Christ himself Epist 19. Let us heare Petrarcha long agoe accusing Rome of this most horrid parricide in his own words Behold thou seest a people not onely adversarie to Christ but that which is worse under Christs ensigne rebelling against him and fighting for Satan beeing druncken with the blood of Christ and malapertly saying Our lips are ours who is Lord over us a hard harted wicked people indeed proud hungerstarved thirstie allwayes gaping having sharp teeth crooked nailes slippery feet a stonie breast and hart of steel a minde of lead but hony in their mouth a people unto whom thou mayest well apply not onely that of Christ and the Prophet This people honoureth me with their lips but their heart is far from me But that also of Judas Iscariot who betraying his master with a kisse said haile master And that of the Jewes who clothed Christ in purple and crowned him with thornes smote most contumeliously spat in his face bowing the knee worshipped saluted him saying Haile king of the Iewes whom they in the mean time accounted neyther as God or a king worthie of divine or humane honour but as a blasphemer guilty of death reproach and judgement But what is not the like daily practised among Christs enemies and Pharisees of our age doe they not buy sell make marchandise of Christ himself whose name notwithstanding they seem day and night to extoll with most high prayses whom they cloath with purple gold whom they load with precious stones salute and worship Him I say as if he had his eyes covered saw not they crown with the briars of wicked mens workes defile him with the spittle of a most impure mouth and inveigh against him with viperous hissings strike him with the dart of venemous actions and what in them lies doe again and again deridinglie drag him as naked poore scourged on mount Calvarie and wickedlie consent to naile him unto the crosse And oh shame oh griefe oh indignitie Even such are the Romanists at this day as it is reported These things Petrarcha wrote concerning Rome Now let the Romish Locusts see how they can deny Rome to be spiritual Ierusalem themselves crucifiers againe
to the Dragon of a new persecution A new persecution by Bishops ambition luxuriousnesse See Mat. 23.6 First he breathed the venome of pride into the mindes of secure ambitious Bishops insomuch as unmindfull of their former calamities they lifted themselves above each other basely striving in their Synods about the uppermost sittings primacie and the like Witnesse the bundels of such books which Constantine caused to be burnt Touching Christian doctrine they thought it sufficient to hold fast the truth of the Trinitie although in this very thing they much trifled in their councils making yeerly yea monthly confessions of faith All their other matters tended to pompe and vaine glory It is true Arius was condemned by the Nicene Councill and the Arians thrust out of their places But not long after Constantius leaning to Arianisme Athanasius was banished and Arius called back Him againe the Council of Sardica condemned and restored Athanasius who was againe cast off by the Synod of Millane and Arianisme was again established by the Council held at Ariminum Seleucia where all otherdoxe teachers were compelled to subscribe insomuch as at that time were hardly to be found two or three Bishops in the whole Christian world that were sound in the faith Yea Liberius also Bishop of Rome fell to the Arians Of which pestilent corruption Mantuan thus writeth Arius humani generis lethale venenum Legis in excidium natus fideique ruinam Polluerat gentem totumque infecerat orbem Arius was borne that heretick The deadly bane of men to be Of Law and faith he was the ruin And all the world corrupt did he But these things were but the beginning of sorrowes For the Bishops being used to Synods therby having opportunity to establish their ambition and power did upon the lightest occasion require or force the Emperours to call a Synod the latter councils still condemning the former The conflict of councils having little or no care to set forth the puritie of faith and further godlinesse But for the most part their decrees were concerning Patriarchal seats of the primacie of Old and New Rome of the orders of clergy men their priviledges immunities and rents of consecrating the holy Chrisme of coverings of altars adorning worshipping of images of Massepriests their ordination anointing and clothing about the shaving of virgines and monkes haire of mitres surplisses robes copes embroidered and fine linnen garments holy vestiments sacrifices places of refuge extreem unctions and such like fooleries Thus we see what was the cause of the spiritual calamitie of the woman touching which Ierom saith truly though little to what might have been spoken That the Christian Church after she had princes to be members was made greater indeed in wealth and power but lesse in vertue and pietie Besides we read that the woman or Church suffered such sore trialls by the emperours themselves and other tyrants as hastened her flight For such generally was the state of the Church as was the emperours pleasure and affection to have it and he for the most part was swayed by the Bishops so likewise the issue and event of Synods was usually according to the faction of such Bishops as were stronger then the rest by reason of the secular power Constantine himself wavering in the faith towards his latter end and favouring the heresie of Arius while he thought saith Sulpitius to fulfill his duty in religion he exercised THE POWER OF PERSECUTION for Bishops were banished the clergy persecuted and the laitie punished who had separated themselves from the communion of the Arians The persecution beeing then at the hottest when Constantius â—ulian the Apostate Valens raging with hostile cruelty against orthodox Christians differed in nothing but in name from the cruellest tyrants These calamities were seconded by the horrible incursions of the barbarians as Gothâ—s Vandals the Hunni c. who brought a horrible destruction on the Christian world And thus the Dragon did long and most cruelly afflict and put the woman to flight after she had breathed a while By these things we may understand what was this new ecclesiasticall and civil persecution with the occasion thereof Of which Mantuan writeth to this purâ—pose That however peace is delightfull and much defired yet it occasioned to the Church more miserable slaughters opprobries losses disgraces and miseries then the open force of tyrants For by means thereof Christians did degenerate from their ancient vertue voluptuousnes made them effeminate and weake both in body and mind hence Christ and true faith was forgotten and set at nought but all manner of wickednesse increased and men became worse then beasts of whome Rome was the receptacle which caused saith he the Lord for these abominable evils to punish Christians with plagues from heaven and to let loose upon them nations of a terrible and fierce countenance regarding neither the lawes of God or man as the people of Sarmatia and Scythia the Hunni Saracens and Turkes yea such as professed one faith like made dogges devoured each others by mortal warre sparing in the mean while the Turkes and Saracens c. 14. And to the woman were given two wings Here we see how the woman escaped the new assault of the Dragon having wings given her she flees into the desert Of which thing John spake somewhat before in v. 6. by way of anticipation save onely that there it is said the woman fled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that she might flie into the wildernesse there that they should feed her here that she might there bee nourished There 1260 dayes here for a time times halfe a time The sense is one and the same Touching all which we will speake something especially of the flight and time The Woman I say was eyther to flie or to fall under the Dragons assault For how should an unarmed woman stand against a cruel monster neither was she to trust unto her feet Two Eagles wings giveÌ„ to the woman therefore wings are given her of God Concerning these wings we need not dispute subtilly thereof Some wil have them to be the two Testaments the old and the new with which the Church defendeth herselfe Others hope faith Others prayer and desire of good workes Ribera understands it to bee the desire of Gods glory and an indeavour to lead a spotlesse life ALCASAR the contempt of worldly and esteem of heavenly things But we need not seek for a mysterie for it is a plaine metaphor taken from birds that fly so the woman being to fly had need of wings and indeed no lesse then two for one would not serve to fly withal A man is said to fly who doth suddenly shunn the sight of men as the Poet speakes of one fleeing swiftly Timor addidit alas Feare was in stead of wings Wings therefore are given to the woman not of a doue which are to weake for to fly long although David wisheth saying O that
be brought into their treasury What is more ravenous then the Clergie who suffer none either to be borne live or die freely Hereupon Frederick the Emperour writing to Pope Hadrian touching the prohibition of Cardinals Baleus in vita Hadr. IV. his Churches saith he are shut neither are his Cities open for we see them to be not preachers but robbers not peace-makers but money-takers not repairers of the world but insatiable heapers up of gold Lastly what is more horrible then the Popish Edicts Bulls Writs Amos. 3.8 written at Rome not with inke but in blood If the Lyon doth reare who will not feare The Romane Beast roaring against Emperours Kings Electours Princes Bishops Vassals who will not tremble Thus we see how the prodigious disposition of Antichrist is lively represented by this monstrous Beast And the Dragon gave him his power Here follows the Beasts power But from whom hath he it The Dragon gave it to him Now there is no power but from God And therefore the Beasts power is not lawfull but a corruption of power and tyranny having for its authour him who said All these things will I give thee if falling down thou wilt worship me viz. the Devill that lying Serpent His power Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some render it vertue but I rather allow the former least there might be an ambiguity in understanding it of a naturall or morall vertue The power of the Dragon is his malice fraudulency and strength to hurt so that the Dragon did fill the Beast God so permitting the same as Ribera well observeth with all deceiveablenesse of unrighteousnesse and wickednesse to seduce and destroy And his seat Or Throne as all Greeke copies have it But the Vulgar omits it The Throne of the Dragon is his kingdome and rule which he hath in the children of disobedience in regard whereof he is said to be the god of this world This kingdom he gave to Antichrist by making him the god of this world who by a pretended power gives the kingdomes of this world to whom he will according to that of the Lateran Fathers crying out to Julius II. Thou art all in all and above all to thee is given all power in heaven and in earth According to that of the Poet By oracle of thine own voyce the world thou governest all And worthily a god on earth men thinke and do thee call And great authoritie The which will appeare in ver 5.6.7 And by it we understand who is Antichrists benefactour here then we may see what before was obscurely spoken viz. He ascended out of the sea that is came forth out of the bottomlesse pit of hell unto the height of the Vniversall Chaire is here more clearly expressed in these words 2 Thes 2.9 The Dragon gave him his power and his throne and great authority And most plainly by the Apostle Whose comming is after the working of Satan with all power and signes and lying wonders with all deceiveablenesse of unrighteousnesse c. 3. And I saw one of his heads The Kings edition omits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I saw but the sence and consent of copies requires it It signifies the weakning and restitution of the Beasts power of which some say one thing some another It is a weak fiction of the Glosse displeasing also to Ribera viz. that Antichrist should feine himself to be dead and afterward rise againe in imitation of Christ and by this deceit gaine to himself that admiration here spoken of But John saw not the Beast dead or as it were dead but one of his heads wounded as it were unto death that is so mortally wounded as that he was not farre from being dead But if the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were slaine be understood really of the slaughter and death of the head as in Chap. 5.6 the Lamb appeared 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were slaine that is truely slaine and dead yet it no way helps the fiction for howsoever by the killing of one head the Beast indeed was hurt yet not wholly dead But the former sence is hereby confirmed that this stroke is twice called a deadly wound and againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a wound inflicted by the sword Our Interpreters who understand this Beast of the old Romane Empire do all agree that here is noted some remarkable weakning thereof but others apply it otherwise Some understand the one head of Julius Cesar the first Emperour who being slaine the Empire received a deadly wound but was healed again by Augustus Others referre it to the death of Nero in whom the family of Caesars ceased and then the Empire seemed to be near a dissipation when in a few moneths after were slaine three Emperours viz. Galba Ottho and Vitelius yet this wound was healed by Vespasian whom the Common-wealth of Rome as Aurelius Victor reports being almost spent by the cruelty of tyrants obteined by a providence for their Emperour after LVI yeares that it might not utterly be ruinated But these wounds were before Johns time whereas here he prophesieth of the Beasts wounded afterward Others understand it of the scisme of the Romane Monarchie under Heraclius occasioned by Mahumet in the East and the Pope in the West by which division the Romane Empire was so shaken as it had much adoe to subsist the which wound they conceive was again healed by Charles the great But we have shewed before that the Beast or Antichrist doth not here absolutely denote the Romane Empire Now whatsoever this be we may wel referre it till we come to Ch. 17. v. 11. yet here we must consider what is meant by the Beasts deadly wound and what by the healing thereof Concerning which although our Interpreters who interpret the Beast to be Antichrist doe not precisely agree in every thing yet hence the Papists have no cause to insult For the verity of our tenet viz. that the Pope is Antichrist may firmely stand although it be not so easie to define all the particulars of this mystery for Histories testifie that the Beasts head hath already been diversly wounded or know to what mortall wound of Antichrist the holy Ghost here properly points at Lib 3. de P. R C. 15. In Apocal. 13. Beside the Iesuites are no lesse differently minded about it Bellarmine approves of the fable touching the feined death and resurrection of Antichrist This Ribera refutes and imagineth that not Antichrists head but a head of one of the ten Kings a member and fore-runner of Antichrist was wounded Alcasar rejecting both contendeth that Nero being this Head mortally wounded did live againe in Domitian I forbeare to rehearse more Three of them we see disagree each from other And why may not ours also holding to the main dissent in some thing without a manifest note of errour Brightman a most learned Interpreter is of opinion Ennead 7. l. 7 sub fin that this wound is to be referred to the
that of the Apostle In all these things we are more then conquerours through him who loved us This victory in overcomming the world and the Beast is the faith of the Saints against which the Beast shall never prevaile The same thing speaks Daniel touching the little horne and the issue of the war made with the Saints He prevailed against them saith he untill the Ancient of daies came and judgement was given to the Saints of the most high And therefore the Beast shall not alwaies prevaile against the Saints but at length they shall judge the Beast for his power shall endure no longer then XLII moneths which serves for the comfort of the godly lest fainting under their long-during calamities they should cast away their hope of victory If thou enquire after the time of the warre When the war began it began to be made of old when the Beast first trod down the holy city and tyrannically persecuted al opposers by fire and sword In speciall the warre was at the height after the measuring of the temple which through the great mercy of God was effected in these last times By this warre the Councill of Constance tooke away the two witnesses Iohn Husse and Jerome of Prague and was afterward strongly prosecuted against the Saints by the Councill of Trent and yet is to this day And power was given him over all kindreds and tongues We have heard the declaration and usurpation of the power The universal power of the Beast Now he addes the largenesse and greatnesse thereof for that which in vers 3. was generally spoken The whole earth wondred after the Beast is now distributively spoken Power is given him over every tribe and tongue and nation It is therefore an amplification of his power from the largenesse of the territories in subjection to the Beast His power is universall so as none whither high or low in the Christian world but do either desire or are forced to submit to the Romish yoke Behold here again whither the spirit of God doth not point at the Catholike state of Rome that so Antichrist Christs adversary might be known even by the largenesse of his kingdom Psal 2.6 Psal 72.8 Hebr. 1.2 Rev. 5.9 For as CHRIST is appointed by the Father to be heire of all things from sea to sea He it is that hath redeemed us to God by his blood out of every tribe and tongue and people and nation so on the contrary the DRAGON hath given power to the Beast over every tongue and kinred and nation c. Yet lest we should think that Christ was wholly thrust out of his possession by Antichrist a limitation is annexed 8. And all that dwell upon the earth shall worship him He much amplifies the dignity and worship of the Beast but withall limits the same He shall be worshipped as God in vers 4. it is said in preterperfect tense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have worshipped Here in the future 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall worship So that the Beasts maiestie shall not be for a short time but shall long endure untill it be fully manifested Notwithstanding the holy Ghost comforts the godly by a twofold restriction first in that he calleth the worshippers of the Beast inhabitants of the earth And therefore none but earthly men shall worship him for the Elect are not the inhabitants of the earth Phil. 3.20 but Citizens of Heaven in regard that their conversation is there So that Gods chosen shall not adore the Beast neither shall their salvation or Christs Kingdom be in jeoperdie but theirs onely who follow the Beast for they shall all of them be cast with him into the lake Chap. 19.20 The other restriction is more expressely set downe viz. that they onely shall worship the Beast Whose names are not written in the Book of life c. that is who were not elected in Christ unto salvation but reprobated unto death before the foundations of the world THEREFORE NO MAN CAN BE SAVED IN THE ANTICHRISTIAN CHURCH because all who are not written in the Book of life shall be cast into the lake of fire and brimstone Chap. 20.15 Let all therefore who love their salvation forsake the Popish Church The names of the Elect are said to be written in the Book of life The Booke of life by an usuall metaphor for we commonly write down the names of such who are deare unto us that we may continually remember them so God having in his eternall counsell elected some to salvation hath written their names in the Book of life so saith Christ Rejoyce because your names are written in Heaven The metaphor also may be understood of the Sonship of the Elect so that to be written in the Book of life shews that they are heires of glory for we know that such are to inherit whose names are written in the last will or testament of men The Booke of life is Christ for in him God hath elected us Therefore it is called the Booke of life of the Lamb that is of Christ because election is made in Christ hence none shall obteine eternall salvation but such who are ingrafted in him through faith the Lamb also is said to be slaine because election includes the blood and death of Christ for the sins of all true beleevers for God hath so decreed to save the Elect as that Christs satisfaction comming in as a ransome for their sinnes his justice might stand with his mercy From the foundation of the world This may be referred either to the next foregoing word slaine or else to the words before who are not written And so Aretas How the Lamb is slaine from the beginning of the world Ephes 1.3 Rupertus and some others take it because of another place not unlike to this Cha. 17.8 They that dwell on the earth shall wonder at the Beast whose names are not written in the Booke of life from the foundation of the world And Paul saith that we were chosen in Christ before the foundation of the World Notwitstanding the spirit doth not without cause immediately joyne the words from the foundation of the world with the Lamb slaine For he would commend unto us the sufficiencie and largenesse of Christs sacrifice in as much as the efficacie of his death and passion is extended to the very first beginning of the world and so unto all the faithfull from Adam untill the end thereof to shew that no man living shall obtaine eternall life except he be redeemed by the blood of the Lamb. But how could the Lamb be slaine before he was I answer 1. Pet. 1.19.20 Gen. 3.15 Heb. 11.1 Act. 9.4 It is true he was onely slaine once on the Crosse some sixteen hundred yeares ago by a reall suffering yet he is in divers respects said to be slaine before 1. in Gods eternall preordination viz. that he should be slaine in the appointed time 2. by promise that the seed of the woman should
mongrill as being Apostolicall in name but apostaticall in deed Like as a Libard and a Lion comming together engender an adulterate Leopard Page 119. he saith that the worshippers of the Beast worship the Divell in the Pope And againe That the Pope hath it from the Dragon that he is a sacrilegious and tyrannicall person wasting on himselfe and his creatures the goods of the poore and destroying men for his filthy dung sake And whereas he is the greatest hypocrite and calleth himself Apostolicall yet he despiseth Apostolicall conversation above all men living Ibidem Who was able to fight with the Beast or resist his will in regard of his twofold supreme power viz. Imperiall and Priestly which be pretendeth to have ever the Church Militant And page 120. It appeareth therefore when the Pope sitting in the Temple of God extols himselfe above all that is called God or is worshipped that he boasteth as if he were God and so consequently bewrayes himselfe to be that son of perdition who commonly is called Antichrist With many like places Franciscus Petrarcha a most eloquent Philologer of Italy in his time wrote such things Anno 1370. against the Pontificall sea as almost Luther never spake worse In his 15. Epistle lamenting the oppression of the Catholick Church That worthy Court saith he of Jesus Christ that excellent Tower of divine worship is now at length because of our sins being destitute of divine helpe become a den of cruell theeves And of the Popes tyranny I see indeed saith he afar off but not being able to hinder it I refuse to see nigh at hand It is a cruell and infamous guile by which this ecclesiasticall Dionysius vexeth and spoileth our Syracusaes And Epist 16. I speak not what I have heard but seen I know it by experience that there is no charity there no faith no piety no reverence or feare of God nothing that is holy just equall laudable or humane as for love shamefasinesse and purity it is banished thence Touching the truth indeed I am silent for what place is it where all things are so full of lies The aire earth houses townes sireets court-yards porches halls beds roofes of houses clefts of walls the secret and close roomes of houses and temples the seats of Judges and Popes yea in the last place the very mouthes of men their becks gestures voices and countenance And Epist 19. Behold now thou touchest with thy hands and seest with thine eyes what that last Babylon is viz. angry raging dishonest and terrible To which neither that Egyptian Babylon the worke of Cambyses nor the more ancient royall Assyrian Babylon built by Semiramis is equall c. Behold thou seest a people not onely adversary to Christ but that which is worse under Christs Ensigne rebelling against him and fighting for Satan c. For what else I pray you is daily practised by Christs enemies and the pharisees of our age doe they not buy and sell and make merchandise of Christ himselfe whose name notwithstanding they seem day and night to extoll with most high prayses whom they cloath with purple and gold whom they load with pretious stones salute and worship him I say they put to sale and make merchandise of here on earth and as if his eyes were covered and saw not they crown with the bryars of wicked treasures defile him with the spittle of a most impure mouth and inveigh against him with viperous hissings strike him with the dart of venemous actions what in them lies The Papists crucifie Christ doe again and again deridingly drag him as naked poore and scourged on mount Calvary and wickedly consent to naile him to the crosse And O shame O griefe O indignity even such the Romanists are at this day as it is reported Whereupon one merrily made these pithy verses Roma tibi fuerant servi domini dominorum Servorum servi nunc tibi sunt domini Once Lords of Lord O Rome thy servants were But servants now of servants thy Lords are Petrarcha goes on Epist 20. touching the Pontificall Babylon In the kingdom of covetousnesse nothing is counted as lost so that mony be safe there the hope of life to come is but a vaine fable and what is spoken of hell is all fabulous The resurrection also of the flesh the end of the world Christs comming to judgement are esteemed as fopperies c. O Babylon the worst of things situated on the fierce bancks of the river Rhone thou famous or rather infamous whore cōmitting fornication with the kings of the earth in very deed thou art the same whom the holy Evangelist saw in the spirit Thou art I say the same and no other sitting upon many waters c. The woman clothed with purple and scarlet and glittering with gold pearles and precious stones having a golden cup in thy hand full of the abomination and filthinesse of thy fornication Babylon knowest thou thy selfe Certainly that which followeth onely agrees to thee and not to any other BABYLON THE MOTHER OF FORNICATIONS AND ABOMINATIONS OF THE EARTH Hear the rest And I saw a woman drunken with the blood of the Saints and the blood of the Martyrs of Iesus Why art thou silent Either shew some other that is drunken with this blood or else if thou canst deny that thou art not this drunken woman And Epist 21. against the Popes the Princes of darknesse Let the gods and goddesses nay rather the God of gods destroy them all both living and dead with their treasures and wicked works who being fatted with the blood of the heavenly Lamb doe spurne and rebell c. But why or to what end that we may see the good overwhelmed the wicked raysed up Eagles to creep and Asses to flie to see Foxes on chariots Kites on towers Doves on the dunghill Wolves at liberty Lambs in fetters to be short Christ banished ANTICHRIST to be Lord and Beelzebub judge c. These things wrote Petrarcha and more also Besides more then 230. yeeres agoe lived Michael Cesenas chiefe of the Minorite Friers The Pope Antichrist who openly accused the Pope to be ANICHRIST and called the Romish Sea the Babylonish harlot drunken with the blood of the Saints But for brevity sake I refer the Christian reader unto the Catalogue of witnesses of the truth where it is most clearly proved by innumerable witnesses of Christ Catal. testium verit Tom. 2. p. 79. before Luther was borne that the Pope of Rome was Antichrist Now let us consider the wisdome that is in the number of the Beast of which John cryes out Here is wisdome From the number laid down 666. he closely bids us to search our al the other mysteries for here we have the name of the Beast Latinos Romanus This name both the Greek and Hebrew number doth declare By the name also we have the Character for all that will buy and sell must professe the Latine service or Romane faith and be
himselfe 144000. sealed ones who shall truely invocate the name of God like as of old in the corruptest time of Israel he reserved 7000. worshippers who bowed not their knees to Baal Secondly howsoever Antichrist hath a long time suppressed the Church and doctrine of the Gospell yet Christ will at length purge the same by his Angels or ministers the which he hath truely done in our age Thirdly howsoever these thousand yeeres and more Antichrist hath oppressed by horrible punishments and condemned such as haereticks who would not adore his image yet they were most blessed Martyrs and enjoyed rest and the reward of their labours in heaven Lastly howsoever Antichrist no way lessens his furie but goes on to persecute still in an hostile manner the Gospell and ministers thereof yet we ought not to be terrified by him but on the contrary manfully oppose him by the preaching of the Gospell because in the last harvest and vintage he shall be abolished by the glorious comming of Christ and eternally punished in the lake of Gods wrath The parts of the Chapter are three I. TOuching the Lamb standing on Mount Sion in the five first verses II. Of three Angels preaching against Babylon and the worshippers of the Beast unto v. 14. III. Concerning the harvest and vintage of the earth unto the end The first part concernes the Lamb standing on Mount Sion with 144000. sealed ones verse 1. II. A mutuall song of the dwellers in heaven is heard vers 2.3 III. Seven worthie titles of the sealed ones are declared 1. their teachablenesse that they alone could learne this heavenly song vers 3. 2. Chastity they are virgines and are not defiled with women 3. Society with the Lambe whose inseparable companions they are ibid. 4. Liberty they are redeemed from among men ibid. 5. Their prerogatives they are the first fruits and holy to God and the Lamb ibid. 6. Integrity they are without guile vers 5. 7. Innocency they are without fault before the throne ibid. In the second part the three preaching Angels are described the first Angell is described 1. by his gesture and place he flieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the midst of heaven vers 6. 2. His habit he holds the everlasting Gospell ibid. 3. His office he preacheth the Gospel to all the inhabitants of the earth ibid. 4. The thing it selfe that was published viz. A threefold exhortation 1. that they feare God 2. that they give glory to him 3. adore the Creator of heaven and earth inserting a perswasive reason from an inforting cause for the houre of judgement was at hand verl 7. The second Angel publisheth the ruine of Babylon vers 8. with a reason taken from the meriting cause because she had mingled the wine of her fornication unto the Gentiles ibid. The preaching of the third Angell is comminatory and here is shewed 1. Whom he threatneth viz. the worshippers of the Beast and his image c. v. 9. 2. What he threatneth two things 1. they shall drinke of the wine of Gods wrath vers 10.2 be tormented with fire and brimstone ibid. This he amplifies 1. from the eternity of the punishment v. 11. 2. that it is continuall without any intermission ibid. 3. By an hortatory conclusion he stirs up the Saints to constancy v. 12. Here is patience And he comforts them from the rest and felicity of the Saints opposed unto the eternall torments of the wicked ver 13. In the third part is represented 1. Christ the Iudge on a white cloud with a reaping sickle ver 14. 2. He is required to gather in the Harvest by a reason from the conveniency because the Harvest was ripes vers 15. 3. The execution which is the reaping of the earth v. 16. 4. The said Iudge with a sharpe sickle to cut the vine ver 17. He is bid to vintage the earth by reason as before of the ripenesse ver 18.6 The gathering the vintage of the earth and treading downe the winepresse of Gods wrath with the effects viz. exceeding much blood floweth thence vers 19.20 The first Part of the Chapter Touching the Lambe standing on Mount Sion vvith 144000 sealed ones as also a sist apparition of unknovvn Harpers CHAP. XIV 1. ANd I looked and loe a Lamb stood on the mount Sion and with him an hundred fourty and foure thousand having his Fathers name written in their foreheads 2. And I heard a voice from heaven as the voice of many waters and as the voice of a great thunder and I heard the voice of harpers harping with their harps 3 And they sung as it were a new song before the throne and before the foure Beasts and the Elders and no man could learne the song but the hundred and fourty foure thousand which were redeemed from the earth 4 These are they to hich were not defiled with women for they are virgins These are they which follow the Lamb whethersoever he goeth These were redeemed from among men being the first fruits unto God and to the Lamb. 5 And in their mouth was found no guile for they are without fault before the throne of God THE COMMENTARY ANd I looked and loe a Lamb The former part of the third Act was touching Antichrists rage against the Church here followes the latter of the Churches preservation and reformation of doctrine under the same viz. The preservation is typed out in the first part of the Chapter The reformation in the second The Author of this preservation is the Lambe The Lamb is Christ that is Christ as appeareth both by what we have already heard and by the things following See Chap. 5.6 and 6.1.16 7.9.17 19.17 c. Christ is said to be a Lamb by a sacramentall Metonymia because he was praefigured by the Paschall Lambe and sacrifices of Beasts And by a Metaphor because of his innocencie hence the Baptist Behold saith he the Lamb of God who takes away the sinnes of the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Lamb without an article for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Greekes often omit articles speaking of a known thing Stood on Mount Sion that is Why he standeth on a mount in the Church which standeth firmly as Mount Sion against all the devices of the Dragon and the Beast Wherefore sits he not but standeth Same say because he was slaine and rose againe Others because he is the judge and avenger of the Church But he comes forth afterward as the Iudge sitting on the cloud vers 14. Here therefore he stands as a watchman on the tower watching for the Churches safety as Isay 21.8 And he cryed A Lyon My Lord I stand continually upon the watch tower in the day time Hab. 2.1 And I am set in my ward whole rights c. I will stand upon my watch Neither standeth he alone but with 144000 sealed in their for theads Now let us consider wherefore the Lambe appeareth here standing on the Mount with so many sealed ones
7.15 They serve God day and night But in a contrary sence for there is noted the continuance of the Saints their joy in heaven here the perpetuall torment of the damned In the meane while it appeares that by the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 day and night is signified alwaies perpetually and without intermission for however there be no light or day in hell but a perpetuall night or darknesse yet the holy Ghost speaketh after the manner of men who have dayes and nights interchangeably Who worship the Beast That the worshippers of the Beast might leave of to say that these torments are prepared for hereticks whom they so terme the holy Ghost doth expresly repeat that they are prepared for them that worship the Beast and his image Touching whom we have before treated And whosoever receiveth the marke of his name This is that large and Catholick symbole of the Romanists for as we heard Chap. 13. the Beasts name in Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lateinos in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Romanus 12. Here is the patience of the Saints An hortatory and consolatory exclamation unto the Saints to stir them up to patience under the trials of Antichrist not to decrease in faith and obedience under the crosse but looke up to the promised reward in heaven This is the summe of the two following verses The first member here is the patience of the Saints is taken out of Chap. 13.10 yet the scope is something different For there it was spoken in respect of Antichrists tyranny the sence therefore was thus seeing Antichrists tyranny is so great the Saints ought to prepare themselves patiently to endure lest falling from their constancy they make shipwrack of salvatiō Here it is spoken with respect unto the torments of the Antichristians Hence therefore the holy Ghost suggesteth an argument of patience to the Saints that seeing so tragicall an end is certainely to befall Antichrist and his followers therefore they ought quietly to endure his tyranny knowing the other are to suffer eternall punishment for the same which horrible destruction of the adversaries ought to provoke the Saints to constancy Here are they that keep A periphrasis of the Saints for they are called Saints not who are canonized in Antichrists Calender but the observers of the commandements of God and faith of Jesus and both is opposed to the false worship of the Beast The faith of Jesus is our confidence in Christ the alone Saviour The keeping of the commandements of God is obedience to the Gospell not according to Antichrists decrees but according to Gods Commandements Both these cohere for without obedience faith is hypocrisie here saith he are they that keep for henceforward they shall or let them keep that is we are exhorted to persevere constantly in the faith of Iesus and obedience of Gods commandements that we may be free from Antichrists punishments 13. And I heard a voice Thus much of the exhortation The consolation of the Saints followeth It is an argument stirring up to constancy taken from the reward of heavenly felicity for to use Brightmans words the last evill which the wicked could bring upon them is the meanes of the present felicity of the faithfull It is opposed to the temptation of anathemaes by which the Pope shall strike the three Angels accusing them as broaching a new Gospell That they were enemies of the Catholick Church and damnable hereticks On the contrary the heavenly voice pronounceth them Blessed c. this is the connexion and scope let us now see the words The particle and is continuative for Then as Beza renders it or causall for therefore be constant in the faith of Jesus and obey God against the Beast because or for I heard a voice The words are Johns declaring with what comfort the Saints should raise up themselves to constancy And whence he hath it I heard a voice from heaven Therefore being proclaimed from heaven it is certaine and true he saith not whither it were a voice of God or an Angell But it is the voice of Christ Ioh. 5.24 Ioh. 8.51 who published the same in the Gospell He that heareth my word and beleeveth in him that sent me hath life eternall and shall not come into condemnation but is passed from death to life And If a man keep my word he shall never see death The heads of the voice are three I. a commandement to write II. The argument of the writing III. The proofe and declaration of the argument Write Before in Ch. 1.19 he had a general commandement to write the Revelation This is a speciall commandement to write the heavenly voice Bel l. 4. de verb. c. 4. touching the blessednesse of such as die in the Lord. Both places teach against the Iesuites that the Apostles were commanded by Christ not onely to preach but to write their doctrine Now wherefore is he bid to write That we might understand the dignity of this doctrine the which the holy Ghost would not have to vanish in the aire but to be set down in tables that it might perpetually serve for the consolation of the Church and that Antichrist might not in any wise be able to deny deprave or suppresse the same Write to wit to comfort the Saints and refute the monstrous judgement of Antichrist touching the godly that they are damnable hereticks to refute also the wicked fiction of Purgatory in which they say that the soules of them that die in the Lord are first to be tormented before they can enjoy felicity Blessed are the dead that die in the Lord from henceforward By the second argument of this most comfortable writing the dead in the Lord are declared to be blessed by which is refuted the prophanenesse of Epicures who say that death is the end of things and that the dead are wholly brought to nothing And the wicked opinion of Antichrist touching the unhappy estate of the godly by him accursed as hereticks But the heavenly voice pronounceth them blessed in death Therefore Antichrists beastly thunder-bolts should not terrifie us But let us see who are said to be blessed and when Of the former it is said Who being dead are said to be blessed Mat. 5.11 What it is to die in the Lord. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dead who die in the Lord. Beza renders it which die for the sake of the Lord or because of the Lord according to the saying Blessed are ye when men shall say all evill against you falsly for my sake The which Ribera also approves And so indeed the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Lord do sometimes signifie as Rom. 16.1 Receive Phebe our fister in the Lord as becommeth Saints that is for the sake of the Lord. Salure Amplius my beloved in the Lord. Salute the beloved Persis which laboureth much in the Lord that is for the cause of Christ Thus taken the consolation should onely belong to Martyrs that die in the
unto himselfe And therefore he is said to have bin then because then something of him was and hee was then according to that power although in another respect he were not as yet And is not To wit in this time of the Revelation when the Romane Bishops had not yet so much as dreamt of a Monarchicall Spirituall or Secular power but all of them for the space of 300. yeers untill Melchiades suffered Martyrdome for the Name of Christ Although Bellarmine foolishly boasteth that Clemens received the Ecclesiasticall Monarchy from Peter And is to ascend out of the bottomlesse pit To wit 510. yeeres after the Revelation of this Prophesie when Sabian attempted to invade the ecclesiasticall Monarchie Boniface III. really invaded it and so transmitted the same unto the Popes his Successours And about 649 yeers from this Prophesie Steeven II. also laid hold on the secular power who first thrusting the Greeke Emperours out of Italy possessed the chiefe government He was the first that deprived the French King Hildericke of his kingdome He was the first that admitted Pipine upon whom by his Antichristian power he bestowed not his own but the kingdome of France to kisse his feet 〈◊〉 he first would be pontificallie carried with great triumph in the midst of the people on mens shoulders as it were another Alexander or Iulius unto the Lateran Palace which thing hath ever since bin very religiously observed of his Successours namely being men as Balaeus recordeth not worthy that the Earth should beare Not long after also the beast in Gregory VII and Boniface VIII ascended to the highest step of Monarchie when the Pope said I AM CAESAR for he ascended not in a moment but by divers degrees of which see Chap. 13. He shall ascend out of the bottomlesse pit As Chap. 11.7 or out of the Sea as Chap. 2 Thes 2 9 13.1 the sense being one understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either properly of the pit of hell to denote the procreating cause of which the Apostle speaketh that his comming should be after the working of Satan with all deceiveablenesse of unrighteousnesse and signes and lying wonders or metaphorically of the deep of the Sea that is the sincke of Bishops in Papall Councills by which under praetext of establishing the faith and routing out of heresies the priviledges of Emperours and kings were overthrowne the monarchy of the Pope established the power of the Clergy augmented and confirmed the which Julian the Cardinall alledging thereby to allure Pope Eugenius unto the Councill of Basil It is a wonderfull thing saith he I find that the power of the Church and Ecclesiasticall Libertie hath alwayes bin strengthened defended and augmented by Councills and now doe we feare it should be taken away And shall goe into perdition Here I assent to Brightman for the clearnesse therof for this going of the beast into perdition foretold by the Angell is by the wonderfull judgement of God begun in our age and now the beast goes on in the way of destruction so that he is not now far from his end And this Bellarmine himselfe confesseth who thus writeth From that time you made the Pope to be Antichrist his Empire is not onely not encreased but more and more decreased The time therefore is neere at hand in which the Church of Christ shall sing with the rest of the Heavenly Companies HALLELVJAH Salvation and Honour and Glory and Power be to the Lord our God because his judgements are true and righteous Revelat. 19.1 And they that dwell on the earth shall wonder Thus much of the fourefold state of the beast his authority followes which hath largely before been expounded in Chap 13. here it is briefly touched Shall wonder Not at the monstrous sight as Iohn did verse 6. but shall adore and worship the woman Queen that rides on the beast as a Goddesse so Chap. 13. verse 3.4 And the world woâ—dred after the Beast and worshipped him saying Who is like unto the beast who is able to make war with him And verse 8 And power was given him over all kinreds and tongues and Nations and all the Inhabitants of the earth shall worship him But what then shall none remaine with Christ I answer Least we should thinke so in both places the inhabiters of the earth are onely comprehended in this number Whose Names are not written in the Booke of life from the foundation of the World by which limitation is intimated first the chiefe cause of this great madnesse of men to worship so monstrous and execrable a thing it is because they shall be children of the earth and not of God Reprobates not Elect secondly the Elect are freed from the Impostures of the beast for it is impossible they should be seduced Mat. 24.24 Whose Names are not written See Chap. 13.8 Beholding the beast that was and is not He reckons up some titles of the beast and not in vaine for it shall bee one cause of the worlds wonderment that the beast having divers shapes like unto another Proteus WAS AND IS NOT AND YET IS Whence the Admirers of him shall conceive in their minds something divine touching him Now these things are evident by what wee said before Was viz. before Iohns time so far as concerned the monarchicall secular power Is not viz. in Iohns time because the Romane Bishops had not assumed this no nor as yet the Ecclesiasticall monarchy And yet is viz. in Iohns time in respect of the Imperiall power which then the Caesars had and afterwards should be usurped by the Popes Thus we must reconcile these seeming contradictions Is not and yet is according to the different state of the beast least we might imagine a repugnancy to be in the words which to avoid the old Version hath wholly ommitted the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And yet is But Andreas and Arethas whom Montanus followes for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is at hand or is to come which agrees with the third terme shall ascend out of the bothomlesse pit for he saith that he shall come that is in his time ascend out of the bottomlesse pit The fourth terme is not here mentioned because that served not for admiration but belongs to the future wayling of which in Chapter 18. 9 Here is the minde having wisedome This is added that none might complaine and say Why are all these darke expressions what may be the meaning of the heads and hornes of the beast he cryes out as before Chap. 13.9 at the rising of the first beast If any one hath eares let him heare And after the second verse 18. Here is wisedome let him that hath understanding count c. so now Here is understanding to wit hid above mans reach Here may be understood of the divers states of the beast euen now mentioned but I rather referre it to the following matter Here for in these things which yet remain to be expounded touching the heads
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
Kingdome Chap. 11. In the fourth Vision after the Antichristian persecution the Company of 144000. sealed ones sang a new song before the Throne Chap. 14. Againe the Company of Harpers began the fift Vision with the Song of Moses and of the Lambe Chap. 15. Now here the Company of Rejoycers conclude the sixt Vision with rejoycing and triumphing because of the judgements of God and the Marriage of the Lambe The cause I say of this often iteration of thanksgiving and praysings The cause of the often iteration of Gods praises to me such seeme not to touch who observe not that the Revelation is a Propheticall and dramaticall representation distinguished into certaine visions and subdivided into certaine visionall Acts which ever and anon as we have often observed are renewed with Chores of singers both for a dramaticall decencie as also for a sacred pleasantnesse and delectation In the first Act of this vision Iohn saw the beast and the woman sitting on her the Angell shewing the mistery thereof and her destraction Chap. 17. In the second Act Three Angels proclaimed the burning of Rome commanding the saints to go out of her heaven to rejoyce There was heard also mourning wailing by kings merchants shipmasters and saylers for Romes desolation by fire Now in the Third Act appeares on the scene the company of Saints rejoycing in heaven who first being divided sing artificially by course one after the other Haleluiah The third Act of the second vision Praising the judgement of God Afterward all together with one consent celebrate the marriage of the Lambe The fourth Act will at length represent unto us the last battle of the beast kings of the earth gathered in Harmageddon against Christ the which in Chap. 16. v. 26. was broken off and the event of that battle These things for the help of the reader I have briefly repeated by which the matter of this whole vision may be the more clearely understood Now let us hear the Companies singing After these things that is after the burning of Babylon and the mourning of the merchants Of much people instead whereof The old version corruptly hath it of many trumpets both here and v. 6. This company is no other save that innumerable multitude Chap. 7.9 which were clothed in robes with Palms in their hands standing before the throne and singing salvation to our God viz. The company of saints triumphing with Christ in heaven Therefore he heard a voyce in heaven Neither doe I here seeke an allegory as some understanding by heaven the Church For Iohn heard the multitude visionally singing not on earth but in heaven Haleluiah The summe of the Hymne we shewed in the analysis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Haleluiah with the Hebrewes is Praise ye the Lord with an aspiration from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in Piel and hithpael is to praise in Kal and Poel tobe mad and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one of the ten proper names of God taken off from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iehovah With this David begins many of his psalms And therefore it is a word by which not onely the Iewes but Greekes and Latines also yea the Germaines and many other nations stir up themselves to praise and celebrate God so that the mystery which some say lies hid under this word in my understanding is of little Validitie Ierom to Marcella asking why Iohn writing in Greeke useth Hebrew words Epist 137. answereth because the first Church was gathered of Iewes the Apostles would not for fear of offending the beleevers innovate any thing but so deliver things as they had received them from the Cradle afterward the word being to be spread among all nations they could not alter what once they had taken up But this doth not touch the cause why these heavenly inhabitants praise God in the Hebrew tongue Perhaps it may be to signifie the conjunction of the new Church with the old for which cause also certaine other Hebrew termes as Hosanna Amen Abba c. Seem to have been commonly used among Christians Brightmans reason If true were plausible viz. that hereby after the overthrow of Rome the Church of the Gentiles shall provoke the Jewes unto the faith The said Author before on Chap. 16. touching the sixt vial powred out on Euphrates affirmeth that by the Kings of the East who should passe Euphrates being dryed up are meant the Jewes who then in great number shall be converted to Christ according to the prophesie of the Apostle Rom 11. which conjecture is indeed pious but of little certainty as we there shewed Salvation and honour All Greeke copies have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Lord our God The kings copie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of our God Vnderstand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is or bee the sense almost being the same But in stead of the four atributes salvation and glory and honour and power to the Lord our God the old version hath onely three Praise and Glory and Power to our God Omitting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Honour and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Lord. Observe O Papists the manifest defects of your version These same attributes the heavenly inhabitants sang to God Chap. 5. v. 13. 7. v. 12. Where we expounded every of them Here onely we observe two things First that this is no wish by which the glorifyed Saints and Angels pray that God might obteine these good things as if he had them not for he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The God of sufficiencie possessing all salvation glory honour and power in himself and abundantly powring the same forth on his creatures But it is a confession of praise in which the saints of heaven celebrate and professe that God hath all these good things and that all creatures ought to ascribe the same to God The second that this rejoycing over Babylons destruction is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a rejoycing in evill For they rejoyce not over the afliction and torments of the whore which were contrarie to charity but that the glory of God is vindicated from her blasphemies the which is very good Wee therefore after the example of this multitude ought to ascribe our salvation all honour glory and power to the Lord our God that is with all our hearts and soules to blesse the Lord for his incomprehensible mercies unto us in Christ Iesus 2. Because true and righteous are his judgements This cause of the saints rejoycing shewes more clearely what I erewhile said that they insult not over the torments of the wicked out of an evill affection but are wholy bent in celebrating the righteousnesse and glory of God The first cause that the judgements are true and righteous is generall and before expounded on Chap. 16. v. 7. and Chap. 15. v. 4. The wicked under their punishments like dogs barke against God as if he were a tyrant The saints on the contrary
onely of the inchoated spirituall renovation which is in this life but also of the consummated litterall and proper renovation which we look for at the comming of Christ Now the Heaven and the Earth shall not bee new in Substance How heaven and earth are new but in Qualities as puritie brightnesse and glory for that which is added The first heaven and the first earth are passed away and before Chap. 20.11 From whose face the heaven and the earth c. doth not signifie that they should bee brought to nothing but that they are to be purifyed by fire from all present vanity and defilement So Peter interpreteth the same The heavens burning shall be dissolved and the Elements shall melt with fervent heat Whence the Apostle gathers this weighty instruction seeing that all these things shall be dissolved what manner of men ought yee to bee in all holy conversation and godlinesse And indeed to meditate and doe this tends more to Salvation then curiously to search after the manner of the Renovation Now if any one should say These things John saw but the Heavenly glory Eye hath not seene Eare hath not heard c. therefore the Vision speakes not of this glory The answer is easie Iohn saw not the thing it selfe but he saw certaine representations and types of the things to come Therefore it remaines true that Eye hath not seene c. especially seeing Iohn saw not the same with his eyes but in the spirit And the Sea was no more AVGVSTINE thinkes that the Sea may be understood of the turbulent world 1. Cor. 7.31 which then shall no more bee for the world passeth away with the fashion thereof yet hee retaines the proper sense also but doubteth whither the Sea shall be dryed up by that fervent heat or whither that also shall be changed and purged Indeed we read that the Heaven and the Earth shall bee renewed but I remember not that I have read of a new Sea save onely what is said in this Booke touching the Sea of glasse like to Chrystall Rev. 4.6 but there he speakes not of this world Andreas Caesariensis supposeth that then there shall bee no Sea The renovation of the Sea for what use should there be of it seeing then men shall saile no more Schoole-men thinke that the Sea shall so bee renewed as indeed it shall not retaine its substance because the water is to be consolidated into the globe of the Sphere remaining no longer flowing But these curiosities we leave unto themselves By the New Heaven BRIHGTMAN understands a new worship and puritie in godlinesse By the new earth new Israelites which then shall joyne unto the Church of Christ By the former heaven that passed away the Iewish worship which they shall no longer exercise By the former earth the Iewes themselves who of Iewes shall become Christians By the Sea which was no more corrupt doctrine which shall have no place among the new people for then the Iewes shall cast off their errours touching the Messias which now they maintaine tooth and naile c. What manner of Allegories these are I passe by certainely they depend upon a very improbable conjecture viz. that the Easterne Iewes after the overthrow of the Turkish Empire and burning of Rome should be added unto the Church of Christ 2. And I Iohn saw the holy City Now also the glory of the renewed Church is exhibited to the view of Iohn under the Type of a most beautifull Citie as it were a Bride most curiously adorned The Kings Bible omitting the name of Iohn reads it And I saw which John inserts for certainety sake For Iohn was an Apostle an Evangelist and witnesse of the truth therefore he writeth a thing that is certaine Furthermore the Scripture generally calleth the Church of the Elect Ierusalem because Ierusalem was the Seat of the Church and worship of God according to the Psalme This is my rest for ever here I will dwell because I have chosen her Ps 132.14 But because that Old Ierusalem polluted with the blood of Christ and his Apostles was at length overthrowne He distinguisheth this new Ierusalem from the other by divers Titles He cals it a Citie because of the beauty of its building and afterward addes holy because it shall shine with Heavenly purity and perfect holinesse Here indeed it begins to bee holy Eph. 5.27 Christ sanctifying her unto himselfe with the washing of water in the word but as yet she is not without spot and wrinkle but then he will present her unto himselfe gloriously holy without spot or wrinkle or any such thing He cals it New to difference it from the old and because of its new brightnesse For then the righteous shall shine in glory as the Sunne Mat. 13.43 Lib. 20. de C. D. c. 19 COMING DOWNE FROM GOD OVT OF HEAVEN Because saith AVSTIN It is heavenly grace by which God hath made her Therefore it is said to descend from God out of heaven because God hath chosen her from all eternitie therefore originally she comes downe out of Heaven so Chap. 3.12 Vpon him that overcommeth I will write the name of the Citie of my God the new Ierusalem that commeth downe from my God And Hebr. 12 22. it is called the Heavenly Ierusalem Gal. 4.26 Ierusalem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is above How the new Ierusalem comes down from heaven But this Epithite seemes to be contrary to our opinion for the Heavenly Ierusalem shall never come downe but remaine firm in Heaven I ANSWER First it may be said that the Vision is to bee distinguished from the thing it selfe The Image of the Heavenly City which Iohn saw in the Spirit came downe or if the Citie it selfe came downe it is visionally to be understood But Secondly this comming downe as above Chap. 3.12 must be taken not of a locall motion but of the originall beginning of the new Ierusalem for whither her existence be said to be above or here below as God from Heaven hath chosen so hath he called justifyed and gloried her Prepared as a Bride By another metaphor he amplifies the dignitie and glory of the Triumphant Church Unto her dignitie belongs that hee saw her as a Bride to wit of the Lambe ver 9. To her glory that he saw her adorned for her husband that is in full beauty now delivered into the hands of Christ her Husband For then shall bee the eternitie of the Heavenly Wedding Above in Chap. 19.7 The Bride made her selfe ready while as yet she was absent from the Lord But now she is prepared because the Wedding Feast is at hand But hence BRIGHTMAN He saw her saith he prepared adorned not as yet delivered Therefore shee was not as yet glorified Answ The participles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prepared adorned argue the contrary Now she is a preparing and adorning her selfe But then she shall bee prepared adorned that is fully beautified with
and quarrels shall be farre from thence but on the contrary we shall sing to God everlasting Songs of joy Nor paine Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Labour which may be taken for any kind of trouble and metaphorically for Griefe as BEZA renders it after the Greeke Phrase Sophocl in Antig. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 griefe by griefe brings griefe But then there shall be no labour trouble paine or griefe of body or mind occasioning teares death sorrow or crying There shal be no cause of evill but on the contrary everlasting joy and pleasure at Gods right hand For the former or first things are passed away That is the miserable state of this present life in which all those evils doe abound because of sinne Then they shall passe or vanish away There shal bee a new heaven and a new earth A new state full of joy and happinesse Vnto the illustration of this place that in Chap. 7.15 helps very much where in the end of the second Vision one of the foure and twenty Elders explicated the Heavenly felicity of the Saints almost in the same words They are saith he before the throne of God and serve him day and night in his temple and he that sitteth on the throne shall dwell among them they shall hunger no more neither thirst any more neither shall the Sunne light on them nor any heat for the Lambe that is in the midst of the throne shall feed them and shall lead them unto living fountaines of waters and God shall wipe away all teares from their eyes This place doth plainly confute their opinion who hold that here is treated of the state of the Church Militant in this world for it is certaine that this removall of all evils from the Church neither is nor shall be in this world neither is any such happinesse to be hoped for in this life but it is reserved for the Church in the world to come These things therefore cannot be applied unto the state of the Church on earth gathered of Iewes and Gentiles Neither do the Futures will dwell will take away contradict what wee say For these are retained emphatically out of the Prophesie as if he should say the things which Isaias foretold should come to passe shall bee then fulfilled the which the Verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are passed away in the Praeter Tense doth easily evince 5. And he that sate upon the throne Here followeth the voyce of the Sitter on the Throne of whom above Chap. 4. where wee shewed it was either the Holy Trinitie or the Son of God gloriously reigning at the right hand of God in Heaven because he saith I am Alpha and Omega which above in Chap. 1 8. was the voyce of Christ I am Alpha and Omega the First and the Last Now he confirmeth unto Iohn the things before seen and heard All things were new a New Heaven a New Earth a New Ierusalem Least we should doubt or aske whence this innovation should come Behold saith hee I make all things new This innovation of things shal be effected by the divine power Neither speaketh he of the spirituall renovation of the Church which began long agoe by the grace and power of Christ but of the super-naturall change of the whole universe which shal be at Christs last coming 2. Pet. 3.13 as Peter sheweth And hee saith to mee write The Verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith in the present Tense being the proper stile of the Evangelist Iohn argues that he was Authour of this Booke He is commanded to write this Vision of the future renovation and in speciall the most sweet voyce of Gods eternall abode with men and the future blessednesse of the godlie that it might allwayes remaine extant to future times for the Churches consolation for Christ knew that the Churches condition should unto the end be mournefull by teares death sadnesse paines c. Least therefore she might faint in her warfare the Lord would have this most joyfull Catastrophe of all evils to be set down in Holy Writ For these words are true and faithfull Above Chap. 19.9 after a like Commandement of writing Write blessed c. He annexed a like reason These words are true Here he addeth faithfull that none should doubt of the future happinesse Hee understands by WORDS here Gods future dwelling with men as also the eternall rewards of the faithfull and everlasting punishments of the wicked 6. And he said to mee It is done Above Chap. 16.17 the Angell of the seventh Viall in the same phrase proclaimed the end of Babylon and the whole world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 IT IS DONE It is a weighty asseveration that the thing is as certaine as if it were already accomplished I am Alpha and Omega As above Chap. 1.8.11 I will give unto him that is a thirst Hee confirmes eternall rewards unto the faithfull out of the Gospell For this is the voyce of Christ Ioh. 7.37 whence he that sate on the throne is knowne to bee Christ the Author of this Prophesie To them that thirst he promiseth the water of life freely that is everlasting joy without any desert of ours But then no man shall thirst any more But these Future Verbes I will give shall inherit and as before shall wipe away seeme to make against our opinion but they doe not as erewhile I shewed For because it is a Prophesie of future things he rightly useth Verbes of the future Tense He therefore that thirsteth to wit after righteousnesse in this life to him Christ will give the water of Life now in a beginning onely then fully as if hee should say then I will truely fulfill the Evangelicall promise of which I now grant a tast to the faithfull He that overcommeth shall inherit all things Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 receive it by inheritance Not therefore of merit but freely All things As it were an only Heire that possesseth all the substance of his Parents But all the Elect are heires and yet every one shall receive the whole inheritance Therefore this shall not be after the manner of other inheritances Now the inheritance is promised to him that overcommeth to wit the world the Beast and Satan because before the victory there must needs be a fight Therefore the Faithfull are here exhorted to fight couragiously against all their Adversaries See Chap. 2.10 And I will bee his God From 2. Sam. 7.14 He then at last promiseth to them that overcome the fulfilling of the promise of adoption which now by faith they possesse in hope Now are wee the sonnes of God but it doth not yet appeare what we shall bee but we know that when he shall appeare we shall be like him for we shall see him as hee is This is Johns owne most true interpretation of this divine voyce 1. Ioh. 3.2 8. But the fearfull and unbeleeving From the contrary he extols the felicity of the Godly because contraries being set one by another
safety of the glorified Church is out of all danger that therefore there is no need of this wall For this very security is here signified by the Allegory of a wall And twelve gates In the wall gates are made for the Citizens and others to go out and in This wall hath twelve gates excellently placed guarded and beautified For all the gates have Guardians to keep them not men but Angels who are watchfull strong and unwearied Every one hath Emblems written on it the names of the twelve Tribes of Israel Three gates are ordered unto the severall corners of the world that there might bee most easie accesse from all parts unto the same By the Gates they understand the doctrine of the Gospell by which Heaven is opend unto us by the Angels the Patriarchs Prophets and Apostles who by their preaching have shewed us the way to Heaven and doe all belong unto this Citie By the names of the twelve Tribes written thereon they understand the full gathering of al the Elect of the Spirituall Israel into the same Three gates stand towards the East three to the North c. because this Church is gathered from all parts of the world Whether by the number of the Gates being three on each side of the wall bee a mysterie of the Trinitie as Andreas supposeth I neither know nor date affirme least according to the number of the Gates the number of the divine persons should be also multiplied It is more agreeable to observe here an Allusion unto the type of the holy Citie described by Ezechiel Chap. 48.30 for that also had twelve gates named after the Tribes of Israel viz. Three gates Northward One of Reuben one of Judah one of Levi. Three Eastward One of Ioseph one of Benjamin one of Dan. Three at the South One of Simeon one of Issachar one of Zebulon Three Westward One of Gad one of Asher one of Naphthali Now that Citie represents the Church Militant of the New Testament because all the Tribes of the spirituall Israel that is all the Elect from al the corners of the Earth were to be gathered unto the same Such also in this place is the representation of the Church Triumphant in Heaven 14. And the wall of the City He commends the strength of the wall from the foundations on which it was built For without a firme foundation a wall is ruinous and must needs decay The foundations he saith are twelve the pretious materials whereof are expounded ver 19. to wit so many pretious stones most firmely sustaining this wall and having the Names of the Apostles in them But Christ is the onely foundation holding and keeping up the Church 1. Cor. 3.11 neither can any other be laid c. How then are the Apostles foundations And if the Apostles be foundations then saith BRIGHTMAN this is not that Eternall Citie in the Heavens I Answer Why the names of the Apostles are written in the foundations Iohn saith not that the Apostles are foundations But that the names of the Apostles were written or graven on the foundations that is they were called after the names of the Apostles one being called Peters another Iohns c. Why so for honour sake because the Apostles in this Citie shall excell others in glory But why written in the foundations Because they by their preaching laid the onely foundation which is Christ For what Paul saith of himselfe As a wise Master-builder I have laid the foundation that every one of them could say also of himselfe Which is the reason that however the foundation bee but one yet he saith they are twelve according to the number of the twelve Apostles because that one Foundation was so fully laid by every one of them How there are twelve foundations as there might seem to be twelve foundations the same being as it were laid twelve times or by the twelve Apostles But why is Paul omitted seeing he laboured more then the twelve Because at first CHRIST chose twelve onely unto whom Paul was afterward added coming as it were into the labours of the rest But seeing the names are not expressed no one of the Apostles can be said to be omitted Of the Apostles of the Lambe Or of Iesus Christ for so the Apostles stile themselves in their Epistles 15. And he that talked Now also he describes the most ample and absolute figure of the Citie first shewing whence he received the exact knowledge therof viz. from the Angels measuring He that talked with me That is one of the Angels of the seven Vials who had said before unto me Come hither I will shew thee c. Had in his hand a golden Reed That is a measuring Instrument to mete the wall and gates like as Master-builders use to examine the whole building by a measuring rule whither all things do well agree Now the end of measuring was to make known the quantitie so as Iohn might precisely understand and describe unto us the most absolute figure of this mysticall City This also is taken out of Ezech. 40.5 where the Prophet saw the Architect Angell of the Church that is Christ with a measuring Reed of six Cubits and foure fingers to measure the Court of the new Temple and of the situation and of the City 16. The City is just fouresquare And the Citie lyeth foure-square The City he describeth to be just foure square which kind of forme is most solid constant and perfect because the longitude and latitude of all the parts is equall for this Citie equally consisteth of all the Elect wherefore hee denotes the immoveable firmenesse of the same The quantitie is 12000. Furlongs which make 375. Germane miles It is ambiguous whether this were the measure of the whole Circumference or of every of the sides or squares of the Citie If of the sides then the Circumference was 48000. Furlongs that is 1500. Germane miles but the whole Circumference seemes to be noted so that every side contained 300. Furlongs that is 93. Germane miles and three quarters Therefore this Ierusalem is far greater then Babylon of old The greatnesse of Babylon which as Herodotus describeth was foure square in Circumference 480. Furlongs that is fifteene Germane miles each side 120. Furlongs that is three Germane miles and three quarters It had also a great and high wall fiftie royall Cubits in thickenes and two hundred in height of Brick stone and morter But this City is much more magnificent and strong For Babylon was taken by Cyrus by Alexander and spoiled by divers adversaries But this is inaccessible and cannot be vanquished by any enemy but remaines stable for ever 17. And he measured the wall thereof Thus much of the Cities Circumference The measure of the wall was 144. Cubits Therefore hee rightly cals it a high wall which no adverse power can easily overcome Hereby saith Andreas is signified the fruitfulnesse of the doctrine of the Apostles for the measure of the wall is
worship hee sheweth that God himselfe and the Lambe shall bee for a temple unto it However therefore it hath no Temple of stone Marble or gold yet it shall not be destitute of a temple or performe no worship unto God for God himselfe and the Lambe shall be the temple of it And as now God is worshipped and praised with Hymnes and spirituall Songs in Temples So then all the Saints shall exult in God himselfe and in the Lambe himselfe with eternall praises Iubilees and Songs For then God shall be all in all because hee shall fill all things with joy and with his majesty Then shall the Saints worship before God and rejoyce in him without ceasing from one Sabbath unto another Isa 66.23 Rev. 7.25 as above he said They shall stand before the throne serving God day and night in his temple which temple is here shewed not to be materiall but God himself the meaning is In his temple for in God himselfe who shall be a temple unto them Mention also was made of the Coelestiall Temple in Chap. 11. ver 1. Chap. 15. ver 5. But that temple was onely visionall shadowing out the Church-Militant Notwithstanding that in Chap. 11. ver 19. And the temple of God was opened in Heaven we applied not unfitly to the Triumphant-Church because it was the end of the third Vision touching the Catastrophe of all calamities In that he joyntly makes God and the Lambe to bee that one temple of the Saints XLIII Argument of Christs Deity it is a cleare Argument of Christs Deity For if Christ be the temple of all the Saints of necessity He must be immense omnipotent and infinitely good as God himselfe Now hence againe their opinion is overthrowne who interpret these things of the glory of the Church-Militant For neither the Church during her warfare in this life can no more be without a Temple or Church gathering then to want the outward ministerie it selfe 23. And the Citie had no need of the Sun neither of the Moone He expoundeth what in ver 11. he had said touching the light of the Citie In this life no Citie can subsist without the light of the Sunne and Moone But our Citie shall need neither because it shall enjoy a farre greater light the glory of God himselfe and of the Lambe that is that unapprochable light in which God dwelleth He doth not say that it shall have no Sun 1. Tim. 6.16 nor Moon but that it shall not need them to shine in it closely intimating that then indeed these lights shal be for neither shall the New Heaven be deprived of the ornament of the brightest stars which are now so glorious in this present Firmament yea according to that of Isaias Isa 30.26 the light of the Moon shal be like the light of the Sunne that now is and the light of the Sun shal be seven times more bright but then they shall not serve for use of light as now For there shal be no need of a created light when the increated light Gods immense majesty shall enlighten us Wherefore even as now the greater light doth obscure the lesser so then the glory of God shall darken the light of the Sunne and Moone Therefore the whole Citie shall shine continually with the immense light of divine majesty being subject to no change of dayes and nights which now the continuall risings and fallings of the Sun and Moone doe effect so as there is no Citie in the whole world no not under the Pole which hath alwayes light For although the Polarie Regions have the light of the Sun six months yet afterward the Sun going under the Horizon they are as many months in darknesse And the Lambe is the light thereof In the light also he joynes the Lambe unto God to shew that the majesty and glory of both is equall For however the Lambe in respect of his most glorious flesh shal bee under God Notwithstanding in the majesty of his Deity he shal be that one light of the Citie with the Father and the Holy Ghost Furthermore this place cannot be applied unto the Church Militant For she shall need and enjoy the light of the Sunne and Moone all the time of her warfare in this life But the contrary opinion appeares rather to be confirmed Isa 24.23 because al this seems to be taken out of the Prophesie of Isaias touching the illumination of the New Church under Christs Kingdome in this Life Then the Moone shall be confounded Isa 60.19 and the Sun ashamed when the Lord of Hosts shall reigne in Mount Sion and in Jerusalem And afterward The Sun shall be no more thy light by day neither for brightnesse shall the Moon give light unto thee but the Lord shall bee upon thee an everlasting light and thy God thy glory Thy Sun shall no more goe downe neither shall thy Moone with-draw it selfe for the Lord shall be thine everlasting light and the dayes of thy mourning shal be ended I ANSWER We must indeed confesse that the Prophet speaketh of excellent graces and of a glorious light of doctrine and knowledge that shal be under Christs Kingdome in the Church of the New Testament which light shal excell the shadowes of the types of the Old Testament like as the glory of God himselfe surpasseth the Sun and Moone so it is said figuratively The Sun shall shine no more in thee nor the Moone give light any longer unto thee because Iehovah shall be thy light for ever for the shadowes and types of Sacrifices and Burnt-Offerings shal be no more because Christ being exhibited who is as it were the Sunne of righteousnesse the New Church shall shine most gloriously beyond the Old in the knowledge of the Gospell and the mysteries of God by the pouring forth of the light of Gods Spirit upon all flesh But we deny that this is the full sense of these Prophesies For the Prophets almost in all their Oracles touching Christs Kingdome prophesie not onely of the Inchoation but also of the Consummation of the glory thereof Otherwise the fulfilling but of very few of them could bee shewed in this Life And this chiefly bewitcheth the Iews in that they seeke and expect a literal accomplishment of the Prophesies touching the Kingdome of the Messias in this world not observing that the Prophets with the beginnings of this Life in which the glory of Christs Kingdome is onely begun joyne also the full accomplishment which shal be at last in the life to come Therefore the Oracles of Isaias touching the abolishing of the light of the Sunne and Moone although they bee now figuratively fulfilled yet the literal accomplishment thereof shal be at last in the Church gloriously reigning in Heaven And therefore they are rightly applied unto the illumination of this City in Heaven Neither are the Arguments for this opinion obscure in the Prophesies themselves For saith the Prophet Iehovah shall be upon thee an
〈◊〉 〈◊〉 〈◊〉 〈◊〉 The latter is understood in this place of a thing devoted to the devill and with him subject to condemnation as being prophane and to be troad under foot Such kind of Curse or Katanathema shall bee no more to wit as formerly it had been He understandeth the Dragon Beast Whore False-Prophet Locusts Sinne Death Sorrow Torment and whatsoever is adverse to Gods majesty and the felicity of the Church Indeed all kinde of Curse shall be in the Lake of fire with the Dragon Beast False-Prophet and all other reprobates but no curse shall be in the Coelestiall Citie or any thing to oppose the majesty of God or disturbe the joy of the Saints There I say shall be full freedome from all evill BEZA expresseth the Emphasis of the compound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Katanathema thus Neither shal there be any more anathema 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against any man making the sense that then the Church shall be without all spot or wrinkle from which it cannot in this life be wholly purged Thus it should note the absolute puritie of the Church in glorie of which also before Nothing that defileth shall in any wise enter into it Both senses do agree and lead us to understand these things of the state of the Church-Triumphant For of the Church in this life it cannot yet be said that no curse or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in it It is true that Zacharie in Chap. 14. ver 11. saith that in the Church of the New Testament there should be no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Curse or devoted thing but he understands it finally or of the consummated state of the Church in Heavenly glory But the Throne of God and of the Lambe shall be in it This shall bee the removing cause of all curse from the Citie because it shall be filled with the majesty of God and of the Lambe which consumeth all pollution and averse power as fire doth the stubble For our God is a consuming fire to wit Deutr. 4.8 consuming all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things cursed devoted Therefore he saith The Seat or Throne of God shall be in it that is God will dwell reigne and reside there as it were in his Royall Pallace which is spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the manner of men For by the Seat is noted either the place of abode or government Before he had said Chap. 21.3 He shall have his tabernacle with them Seeing therefore the King of kings shall fill the Citie with majesty certainly neither defilement nor hostilitie shall have any place there Thus we see that this most holy Citie of God shall be contrary to the Great Citie where the Whore Beast Dragon and all ungodly men had their Seat In that again he placeth God and the Lamb on the same throne XLIV Argument of Christs Deity he manifestly confirmeth that the divinity and majesty of both is alike For two Vnaequals cannot sit in the same Seat He confirms also the unity of both by what followes And his servants shall serve him for the Relative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 HIS and HIM is referred neither to GOD alone nor to the LAMBE alone but to both as one By the servants of God and the Lambe he understands the Holy Angels and blessed Saints who standing before the throne do serve him day and night as in Chap. 7.15 that is are ready with all reverence alacrity and joy to doe his Commandements and performe most acceptable services according to his will not that God needs their service but that they may partake of his majesty This shall be a part of our glory and happinesse 1. Kin. 10.8 2. Chr. 9.7 for if the Queene of the South said truely of Solomons servants Blessed are thy men and blessed are thy servants who stand before thee alwayes hearing thy wisedome c. then much more ought wee to count the servants of God blessed who stand before the throne beholding his face without ceasing Therefore it followeth 4. And they shall see his face Christ speaking of the Angels blessednesse saith The happinesse of the Citizens Mat. 18.10 They alwayes behold the face of my father in Heaven The same thing the Holy Ghost attributes to all Gods servants namely to be alwayes before God By the face of God is meant by an Anthropopatheia the majesty and glory of God Now how we shall see him whither with our minds onely being most fully enlightned with the knowledge of God or whither also with our corporall eyes we shall behold the invisible majesty of God in the glorious face of Christ it is not for us to determine It sufficeth to know the thing it selfe that we shall see God and the Lambe and that this shall be our unspeakable blessednesse Mat. 5.8 1. Ioh. 3.2 Heb. 12.14 according as it is said Blessed are the pure in heart because they shall see God And When he shall appeare we shall be like him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because we shall see him as hee is And follow peace and holinesse without which no man shall see God that is no man shall obtaine Heavenly blessednesse without the same Let us willingly bee ignorant of the manner of seeing him untill we know it by experience Thom. 4. qu. 92. wherefore we passe by these Questions of School-men Whither we shall see God through his essence whither with the bodily eye whither by seeing God we shall see all things which God seeth and the like as too curious and high for us And his Name shall be in their foreheads The Relative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His is againe referred to God and the Lambe Therefore the Name of both is the same Before also Christ writing to the Churches of Pergamus and Philadelphia promised that this should be a part of their happinesse Rev. 2.17 3.12 to have his Name written on them that overcome and of this John saith Chap. 19.12 No man knew it but himselfe This Name saith he shall be written in their foreheads by which some doe understand the publicke profession wherewith we shall alwayes praise God and the Lambe Others take it to be the Saints participating of the divine nature wisdome life power joy and glory It seemes to be an allusion unto the Character of the Beast imprinted on the right hand and fore-head of Reprobates Now that what was it but a note of propriety that they did properly belong to the Beast On the contrary therefore the Name written in the fore-heads of the Saints what shall it be but a marke of propriety that we shal be consecrated to the service and praising of God and the Lamb for ever and ever 5. And there shall no be night there What before he said of the light of the Citie he now applies to the happinesse of the Inhabitants The darknesse of the night is sad and though it in some measure be supplied by lights and Candles yet
the comforter 49. The Moon red with blood what it signifies 128. It is the Church ibid. The Moon receives its light from the Sun ibid. The Moon under the feet of the woman 259 The Morning Star 52. 53. Moses his twofold song 368. The Mother of fornications who 41◠Mountains removed 130. They denote Emperors and Christian kings ibid. The Mountain cast into the sea what it noteth 160. MYRIAS what 189. Mysteries of the faith whither four 92. The Mystery of the Angel with the Golden Censer expounded 154. Mysticall famine proclaimed 114. N. NAturall misery of all men 78. The Name of God written on the faithfull 73. The Name of the City of God ibid. The Name of Christ ibid. The Name of God the Father Son and holy Ghost is seldom absolutely expressed in the Revelation 8. The Names of the Elect written in the book of life shall never be blotted out 61. The new Name no man knoweth but he that hath it 46. The Name of the Generall how known unto no man 490. why he hath his name written on his thigh 492. The Names of the Apostles why written on the foundations of the city 561. The Nations that were saved how they are both the city and the citizens 569. The nations possessing the inward court 215. New heaven and the new earth whither taken allegorically or properly 549. 550. The New Jerusalem how it descends from heaven 551. It s originall ibid. Etymologie 560. walles and gates 561. foundations ibid. foursquare figure 562. quantity ibid. it glitters with gold 563. the matter of the gates 566. court ibid. temple 567. light 568. citizens 569. her peace and tranquility 570. glory 571. pleasantnesse 574. puritie and majesty 576. her governour ibid. her felicity 577. The New opinion of some learned brethren touching the thousand yeers examined 510. 511. Nice taken by the Turks 192. Nicolaitans their doctrine 36. 44. What their heresie was according to Antichrists opinion 45. The Nicolaitans openly tolerated in the Church of Pergamus ibid. Number of the Beast what it is 315. The Numeral letters denoting Antichrist whither Greek or Hebrew letters 317. O. OAthes how lawfull 203. Occasion of rejoyceing over Babylons destruction 475. Old and new Romes cruelty against the Godly 471. 472. The Old and new Gogish warre 536. One and the same thing why oftentimes represented under diverse types 109. Open books denote judicial proces 544. Opinion of the Fathers about the said books ibid. Opening of the book what it signifies 98. Opening of the seales 106. Open door what it signifies 65. Christ Opening no man can shut 64. The Open door in heaven what it is 86. OPinions of the Fathers without scripture prove nothing 223. Opinion of the authour touching the book that was closed or shut 96. 97. Opinions about the star fallen from heaven 168. 169. Opinions about the sea-beast 282. 283. Opinions about the book written within without 95. 96. Opinions about the womans flight 275. Opinions touching the trumpet of the sixt Angel 185. Oppression of the Church under Antichrist 106. It came not all at once but by degrees 225. Oracles of the Revelation why for the most part taken out of the old testament 596. Apollos oracle to Augustus 503. Oracles of the Devill wholy ceased at Christs suffering on the Crosse 502. 503. Order of existence betwixt the Father and the Son 7. Order of the tribes not observed 143. Ottoman the Turks first Emperor 186. The Out-spread firmament how created 130. Out of every tribe of Israel how to be understood 142. 143. P. PAngs of the Church in travell 259. The Pale horse diversly interpreted 116 It denoteth the Church being sick even to death toward Antichrists rising 117. The Papacy a filthy sinck of all manner of lies 361. Papacy established in the West and Mahumetisme in the East 124. 125. How Christ the Son of righteousnesse is darkned in the Papacy 127. The Papacy acknowledgeth not Christ for the onely Mediatour 128. The Papacy must be left separated from 484 Papists by their Idolatry draw the armies of the Turks upon Christendome 194. the Papists fable of the two witnesses 221. refuted 222. their opinion of the 2660 dayes refuted 224. the true and safest opinion 225. the Papists crucifie Christ 320. their glosse refuted 356. Papists glory in their multitude objecting to us the paucity of Orthodox Christians 58. Parabolicall declaration of the harvest 361 Parallel of the third and fourth Act 145. Pastors duty 56. They are spirituall Physicians ibid. Patmos where 18. 19. Paul hath set forth Antichrist in his colours 288. The feined Epistle of Paul to the Laodiceans is Apocrypha 74. Peace what it is 7. The Pleasantnes of the caelestial city 574. The Pelagian Heresie 82. 83. Pergamus a city of Troas 22. A Periphrasis of Hell 495. Persecution The first persecution of Christians under Tiberius Nero 5. 19. the second under Domitian ibid. the nine persecutions under the Romane tyrants 110. A new persecution 272. by the ambition and riot of Bishops 273. A new civill persecution by Emperours 273. 274. Antichristian persecution how long it dured 358. Perseverance commended unto us by a consolatory argument 61. Perseverance under the Crosse is to overcome 72. The Pharises being hypocrites were worse then if they had been blinde 70. Philadelphia a city of Mysia 22. 64. Phocas gave the key of the bottomlesse pit unto the Pope of Rome 171. A Piece of Ordnance of incredible bignesse 190. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what kinde of garment it was 24. Polycarpus Iohns disciple 38. The Pope is Antichrist 63. 320. 346. He lifts up himself above Christ 63. Arrogates the title of Vniversall contrary to their own Canons ibid. He impudently assumes to himself what is proper to Christ 64. He deceitfully selleth pardons and heaven for money 78. How he causeth fire to come down from heaven 310. Why he is not expresly named by the holy Ghost 321. He causeth his God to be carried on a white horse 489. The Popes pride 63. He is author of most cruell warres among Christians 129. He not content with his spirituall lightnings draws the temporall sword also against Kings and Emperors 128. His cruelty against the Martyrs 129. He vaunts himself to be Christs Vicar and Monarch of the Church on earth and will be worshipped as God 174. The Pope long since called Antichrist 318. 319. He is the Babylonish Strumpet 320. How he came to be the Eight King 428. He assumed the Augustall title of Pontifex Maximus Which of old was the title of heathenish Emperors 428. 429. He condemneth all for hereticks who oppose his tyrannie and Idolatry 129. Why he would never be present at the Eastern Councils but by Legates 289. His Latine Church 317. Pope Silvester 163. Pope Zachary deposeth Childerick King of France 130. He condemnes married Bishops and Priests as Nicolaitans 45. Popish heathenisme 215. Popish excommunication is that evil ulcer 379. Diverse opinions about the same ibid.
Popish Rome is the woman sitting upon many waters 443. And the seat of Antichrist 444. Popish idolatry is fornication 456. The Powring of the first Viall on the earth 378. Of the second Viall 380. Diverse opinions about it 381. Of the third viall and divers opinions about it 382. Of the fourth Viall 385. Of the fift Viall 388. Of the sixt Viall 390. Of the seventh Viall 398. Power received from the Dragon 298. Six effects of the Beasts power 308. 309. Preachers of Gods word how they inflict plagues 376. Praedestination must be taught though many abuse this doctrine 584 The Praerogative of being the first fruits to God is an allusion unto the first fruits of the Law 336. Praetence of Antichristian tyranny is false 241. The vain pretence of Idolaters 242. Priesthood common to all the faithfull 14. Priscilla a false Prophetesse 49. Priscillian declared an heretick by the Pope 129. The Prison is put for all kinde of torments 40. Priviledges of Antichrists marked ones expressed in the Bull of Pope Martin V. 314. Promises how far they become debts 250. The Prophets and Apostles wrought not miracles by their own power 50. To Prophesie again 208. To Prophesie is to Preach Propheticall and Apostolicall Doctrine 224. A Prophesie of the future condition of the Godly under Antichrist 121. A prophesie found in the house of the Governour Salezianus 440. The Prophesie why sealed 583. A Proverbiall description of the ungodly despairing 133. Punishments of the wicked 251. 252. Purgatory 357. Puritie of the Saints whence it cometh 90. Q. QVadratus a disciple of the Apostles 64. A Question concerning the order of the Revelation 365. Quintilla a false Prophetesse 49. R. REligious worship of Angels expresly condemned in Scripture 9. Religious worship unto the Creature simply denied 582. It being a most horrible unpiety 486. The Reasons of the Angel against the worship of Angels cannot be taken away by Idolaters 486. The Red horse is the Church of Martyrs 110. On whom Christ is said to ride 111. To Render the double to Antichrist how it agrees with Equitie and Justice 461. 462. Remedie of pride 77. 78. Repentance described 34. 49. If true comes never to late 79. Why it is necessary 387. Representation of the state of the Primitive Church 106. Reprobates divided into Eight rancks 555. 556. The Rest of the dead who 517. The Rest of the womens seed who they are 279. Their Epithetes ibid. The Revealing of future things is proper to God alone 3. The Revelation It treateth of future things 5. How Iohn received it ibid. It was written by the Evangelist John ibid. It is an holy canonicall book of divine scripture 6. Containing excellent doctrines precepts and promises of the Churches deliverance and of the marriage of the Lamb 6.7 It hath many phrases proper to it self and excelling 8. Where John saw and wrote the same how and on what day 18. 19. Whither the whole was revealed in one Lords day 20. Revenge in the Saints how it can stand with piety and charitie 461. 462. Reward due and not due 586. Reward of the just is blessednes of the unjust exclusion out of the heavenly city 591. 592. Reward in heaven or degrees of glory may be different seeing there shall be degrees of punishment in hell 71. Rewards propounded unto them that overcome 72. Of whom there are three rancks 249. Ribera taxed 14. 20. His opinion of the four Angels 137. His argument not solid 138. His litterall exposition cannot stand ibid. His opinion of the Angel with the Censer 153. His reasons answered 154. His salving of Papall Rome 346. His eschappatories answered ibid. His new fiction in the Popes behalf refuted 347. His reasons touching Romes falling away examined 348. He commits crimen laesae majestatis against the Pope ibid. Contradicts himself and actuseth the Pope of extreme negligence ibid. His fiction refuted 409. 410. 411 c. His false opinion of the beast refuted 416. With the common opinion of expositors about the same ibid. His quaere why evill spirits rather frequent the deserts then populous places 455. The true cause thereof laid down by the Author ibid. Ribera refuted 514. He refuteth Bellarmins fiction 535. He confesseth the Pope shall be thrust out of Rome 441. A Ridiculous Etymologie of the word Apocalyps 3. The true Etymologie thereof ibid. Rivers and fountains are the breasts of the Sea 383. Romane Legions of how many soldiers they consisted 132. Romane Merchants buy and sell the souls of men 456. 457. Rome had no Epistle sent her from Christ and why 22. She is the calamity and destruction of the Christian Church 215. Her relapse to Paganisme 347. She must be burnt not before but after Antichrists comming 441. Whether Antichrist shall be abolished at Romes burning ibid. The Ruine of Old and New Babylon set forth by the same type 470. Ruine of the tenth part of the great city 245. The Rule of Articles with the Greeks is not alwayes observed 100. 307. 406. 410. 437. The Rule of finall causes 448. Rupertus opinion of the four Angels 136. He by winds understandeth teachers of Christian belief 138. His opinion of the Angel with the Censer 153. S. SAbinian a proud Bishop 127. Sackcloth of hair 127. Signifies Romane traditions 128. The Saints weaknesse at the beholding of the Divine Majestie 25. How farr the Saints may fall away how not 34. The Saints shall with Christ judge the world 104. How they require vengeance on the wicked 120. They may not be called upon neither do intercede for us 122. nor pray for the Church Militant 147. The Papists transform them into tutelar Idols ibid. How the Saints have right to Christ 591. Saladin Emperor of Egypt 190. Saphyr a Gemme of India 564. Saracens invading the provinces of the Romane Empire 186. Sardica a city of Illyria 54. The Sardine its colour and vertue 87. 565. Sardonix 565. Satan His proper domicile 44. He dwelleth in the children of disobedience ibid. His casting down into the earth is mysticall 266. 267. His Epithetes ibid. His action against the Saints 269. Why he was bound 502. 503. How he must be let loose again 505. 531. His twofold attempt 531. The Scripture must be read of all 583. It s twofold effect 584. The Scriptures are authentick and perfect 596. The Sea of Chrystall is the world 90. Diverse opinions about it 91. Why a third part of the sea was turned into blood 160. The Sea swalloweth up the great mountain 161. The Sea out of which the Beast ascended 288. The Sea of glasse is the world of wicked men 368. Why said to be of glasse ibid. The Sea into which the second viall was powred 381. The Sea renewed 551. The Sea-beast who it is according to Pareus 287. Seales their twofold use 97. The generall signification of the seales 107. The Seal of the living God 140. imprinted on the Elect 141. 142. The Sealed ones distribution according to the severall tribes of
are the angels of the seven churches and the seven candlesticks which thou sawest are the seven churches I Iohn who am also your brother and companion in tribulation Hitherto wee have treated of the preface now followeth the preparation to the vision Lib. 7 hist cap. 20. with the vision it self I Iohn Dionysius Alexandrinus as Eusebius witnesseth draweth hence a reason for to weaken the authority of this booke as if the author were excessive in publishing of his owne praise for saith he the Prophets Apostles used not to mention so ofteÌ„ their owne names as Iohn doth in this booke saying many times J Iohn as if he had been writing not a booke but an obligation or acquittance But Iohn herein doth nothing more then what is very seemly yea necessary Five times indeed he names himself in this booke which wil not seeme strange if wee minde that it is one thing to write a historie another thing to write a prophesie The truth of an historie requireth not the authority of the writer but so doth a prophesie Therefore we read that the old prophets as Jeremie Daniel and others did usually prefix their names to their prophecies whose example Iohn seemeth here to imitate Yea Paul himself expresseth sometime his name in his Epistles I Paul with my owne hand c. And touching the repetition of his name here it was very necessarie For otherwise it might have been thought that Christ who before called himself Alpha and Omega had also spoken the words following I am your brother c. therefore his name is seasonably inserted I John who am your brother c. by which epithites hee seekes to win their good wil also comforteth the Churches to whom he writeth Your brother Not by blood but by faith and in the communion of Christ for there is betwixt the members of Christ a spirituall brotherhood straightly tying them together in the bond of love he calleth himself their companion in three respects because they who are the members of one head must mutually partake together in all conditions First in affliction for even then the Christians were grievously persecuted under Domitian and Iohn himself banished into Patmos Secondly in the kingdom that is a spirituall kingdom For we being made kings and priests to God do now with Christ our Lord maintain the same against all enemies and in the end shall fully injoy it with him in the heavens by this fellowship Iohn the beloved disciple doth not a little rayse up the spirits of Christs afflicted ones because he requireth constancy no otherwise of them but as he himself desired to be a companion with them in their common sufferings yea assureth them that after their afflictions they shall enjoy an everlasting kingdom Thirdly he was their companion in the patience of Jesus Christ or sufferance as the word importeth shewing that in the kingdom to come we shall not suffer but reigne according to that of Paul 2 Timoth. 2 Timoth. 2 12. 2 12. To which purpose is that saying of Tertullian we triumph being overcome being slaine we conquer when we are kept downe we escape howbeit we are no otherwise esteemed then malefactors and worthy to be burnt c. Of Iesus Christ this may be referred as wel to the afflictions kingdom as to the patience or suffrance of Christ which is very comfortable to the Godly for herein the Apostle giveth us to understand that not onely hee but even Christ himself also doth partake with us in our troubles and as the kingdome is Christs so also is our affliction and our suffrance Thus is he afflicted and suffereth with us that wee also might reigne with him I was in the I le that is called Patmos He sheweth where he saw and wrote the Revelation which addes authoritie to the history Patmos is an Island in the sea Aigeum in circuit 30 miles as Plinie writeth For what cause Lib. 4 chap. 12. Lib. 3 hist cap. 14. and in what condition he was being there he mentioneth not Euschius Hierâ—m and others say that he was banished thither in the fourteenth year of Domitiâ—â— â—â—d there he received this revelation from Christ Tertullian addeth that he was apprehended at Ephesus by the governor of Asia Lib. de prescript and sent to Rome where he was boyled in oyle but receiving no hurt afterwards was banished into this Island It is further reported that Domitian did cast him into a caldron of boyling oyle in way of scorne because he had heard that the Christians tooke their name from Christ that is the anointed Domitian being slain his acts for their cruelty recalled by the Senate Iohn under the Emperor Nerva returned from his banishment to Ephesus and ministred to the seven Churches in Asia to whom he wrote the first vision Epiphanius recordeth that John was in Patmos in the dayes of Clandius Cesar But it is a manifest error Claudius being put for Domitian as the computation of the time sheweth For the word of God He closely notes the cause of his banishment least it might bee scandalous and taken as if he had been there as a malefactor for not the punishment but the cause maketh a martyr whereas it was for his constant profession of the doctrine of Christ which the Romans would neither suffer in their city or other territories which caused the first great persecution against the Christians under Nero and the second under Domitian at which time many thousands of them laid downe their lives for the cause of Christ For the word of God and the testimonie of Iesus Christ Both are joyned as here so in vers 2. By the word hee understandeth the son the essentiall word of God Ioh. 1.1 By the testimonie he meaneth the doctrine of Christ Thus by banishments and sufferings the primitive Christians did triumph over their enemies though scandalised as fooles and Galileans by the men of this world and esteemed worthy of nothing but whipping torturing and hanging therefore saith Turtullian that which the enemies chalenge over us is our joy who had rather be candemned then forsake God this is the Palme of our clothing This is the Chariot of our triumph and the reason why wee submit not to these whom thus we have overcome Thus much for the time and the place when and where this prophesy was revealed to Iohn I was in the spirit He sheweth how he saw this revelation viz. not with mortall eyes but being ravished in spirit his mind was carried beyond it self So we read that Peter and Paul praying earnestlie fell into a trance and conversed with God Acts 10 10. 15 16.9 18 9. The which againe confirmeth the divine authority of this booke For the following visions and the mysteries of them were revealed unto Iohn not by the power of any humane wit but by the holy Ghost Interpreters observe three kinds of visions First corporall when we behold the objects preserued with our bodily