it selfe ver 3.4.5 III. The interpretation of the Vision in the rest of the Chapter In the first Iohn is invited by the Angell to contemplate a new Vision ver 1. The Argument thereof being the judgement or condemnation of the great whore ibid. Whose person is described generally by two adjuncts 1. Of her seat or throne upon many waters 2. Of her abominable fornication as the cause of her condemnation v. 2. with whom the kings have committed fornication c. In the second is noted 1. The place of the Vision in the wildernesse 2. The Vision it selfe A woman sitting on a beast ibid. 3. The monstrous shape of the beast ibid. 4. The attire of the whorish woman ver 4. The name on her forehead ver 5. and her cruelty ver 6. In the third is shewed a twofold occasion of the interpretation Iohns great admiration ver 6. and the readinesse of the Angell to interpret ver 7. The interpretation followeth 1. Of the Beast ver 8.9.10.11.12.13.14 2. Of the woman ver 15. unto the end The beast is unfolded first in the whole secondly according to his parts Of the whole Beast is shewed 1. The fourefold state also his authority among the inhabitants of the earth ver 8. to which is annexed an exclamation stirring up to attention ver 9. The parts of the beast are unfolded 1. The seven heads that they are so many mountainâ—s and so many kings ver 9.10.11 2. The ten hornes that they also are so many kings ver 12. 3. The conspiracy of the kings with the Beast against the Lambe ver 13. 4. The fight of the kings with the Lambe ver 14. To 〈◊〉 the woman here is shewed 1. her seat on many waters ver 15.2 her 〈◊〉 desertion and burning ver 16. The secondarie causes whereof shall be the hornes of the beast ibid. The first and chiefe the divine motion ver 17. 3. The surname of the woman the great city reigning over the kings of the earth c. that is Rome ver 18. CHAPTER XVII The first Part of the Chapter The Preface of the VISION 1 And there came one of the seven Angels which had the seven vials and talked with me saying Come hither I will shew unto â—ee the judgement of the great whore that sitteth upon many waters 2 With whom the kings of the earth have committed fornication and the inhabiters of the earth have bin made drunke with the wine of her Fornication THE COMMENTARY AND there came one of the seven Angells The occasion of the Vision is the invitation of the Angell unto a new Vision Now whether this Angell were the first of the seven by an hebraisme it matters not Brightman takes him to be the fift who poured out the Viall on the throne of the Beast But it may be as well any one of the other for every of them did poure out the last plagues on the beasts kingdom Notwithstanding it seems to be the seventh or last who with his Viall raised an earthquake whereby Babylon was destroyed for this shal be the judgement of the great whore to which Iohn is now invited to behold the same he had heard indeed by the preaching of the second Angell in Vision fift chap 14 8 the fall of Babylon and even now in the earthquake he saw the division or rent thereof chap 16.19 but the Type was something obscure here therefore in a more evident vision the tragical judgement of Babylon is manifested to him Come hither I will shew unto thee The sense is not I will reveal or expound unto thee in words but I will bring thee to the very beholding of the thing it selfe as if he should say I will no longer describe Antichrist in words but will now set him forth plainely before thy eyes Now as this was a Vision so it was a mentall transportation as appeares verse 3. The scope or drift was that Iohn should wrire these tragicall apparitions to the terrour of Babylon and comfort of the godlie The friendly manner of speaking Come hither and the whole matter teacheth us what the Apostle speaketh Heb. 1.14 that the Angells as ministring Spirits are with alacrity imployed about these things which serve for our consolation and salvation not to the end that we should worship them for thus Iohn is prohibited to do but that we might rejoyce and give thankes to God chap 19 10 22.9 who so careth for us as for our sakes to send forth the Angels as ministring spirits The judgement of the whore In one word he shews the Argument of the Vision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the judgement of the whore for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Condemnation which is not meant of a temporall spoiling and burning which the whore shall suffer by her lovers but to be cast for ever into the lake of fire and brimstone the which Christ the Iudge shall himselfe execute at the last day Of the great â—hore Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a double Article Regula articulorum non semper perpetua as if he spake of a whore before known whereas indeed there was nothing formerly mentioned of her And therefore the rule will not alwayes hold that articles are never put but before things that are knowne Vnlesse perhaps he denotes this Whore by a double article because she was knowne to the Angell as if hee should say I will shew unto thee that famous Harlot or Strumpet well knowne to all the heavenly inhabitants and what her end shall be seeing as yet thou knowest it not She is not that woman Jezabell which seduced some of the Church of Thiatyra by her fornication Chap. 2.20 For the description shews that here a far more famous whore is noted For this Strumpet sits not in Thiatyra but upon many waters and upon the beast the meaning whereof shal be opened on ver 3. ver 15. By calling her a whore and a great one that is insatiable and far exceeding other Strumpets in lust and filthinesse he teacheth us that the guilt and cause of her horrible judgement shall be her fornication and not simply fornication the punishment whereof might happily not have bin so capitall but joyned with detestable perfidiousnesse namely her loathsome adultery as when a Bride forsaking her Bridegroome or a wife her husband shamefully prostitute themselves unto strangers which sin both by humane and divine lawes is punished by death This may not be taken of corporall fornication for this harlot is afterward called a Citie and fornication could not be committed with the walles or houses thereof Therefore it is rather to be understood of spirituall fornication viz. apostacy from God perfidiousnesse and Idolatry Now wherefore the scripture doth so often compare this to Fornication I have shewed in my Commentary on Hosea Chapter 1. and Chapter 2. Betwixt Christ and the Church is a spirituall mariage Eph. 5 32 Hose 2 18 He as the Bridegrome hath espoused the Church as his
the profits and delights of Babylon had rather remaine in her and perish then obey the commandement of God Yea such also who being ensnared by her baites fall from Christ to Antichrist returning with the dog unto their former Vomit Like to the Israelites who loathing the Heavenly Manna in the Wildernesse desired to returne to the onions and flesh-pots in Egypt but remembred not their former miserable bondage Taskmasters Scourges Brick-ovens c. So these indeed greedily embrace the fat Kitching of the Papacy but thinke not upon the miserable slavery of the Conscience and Tyranny of Antichrist But as they lusting after their flesh-pots and onions at last miserably perished in the wildernesse and entred not into the promised Land So let these looke to it how in regard of their Apostacy they will satisfie their wounded consciences at the hour of death and what answer they will give Christ the Iudge at the last day Least ye be partakers Some weighty causes of the Commandement are added The first is least they be defiled with her sins for he which dwels near a cripple learns to halt and he that rubs a scabby person may easily be infected Our admirers of Rome plead indeed that they can without wounding of the conscience be conversant there and behold the Masse Idols and Pompe of Babylon But their pretence is false because God forbids the same and experience proves the contrary for they are forced at the least to uncover the head bow the knee to the Masse Idols Pope and by outward shews to give approbation to Babylons Idolatry except they would endanger themselves But that this is to participate in their sins cannot be denyed by any sound reason for to shun sinne is to avoid the occasion thereof Let such therefore call to mind that true saying Esto procul Roma qui cupis esse pius And of her Plagues Another cause Lib. 8. cap. 28. least being overthrowne by the fall of Babylon we suffer justly for our rashnesse and backwardnes Mice as Plinie writeth depart out of the house when it is ready to fall and the Spiders first fall downe with their webs A little before the Siege of Jerusalem by Titus there was heard a voice in the aire Let us depart hence whereby the Christians were induced to go over Iordan to Pella Having therefore these examples why should not the Godly depart from Rome being near to destruction that they be not partakers of her plagues for when a house falls all that are under the roofe must of necessity perish 5. For her sinnes have reached A third reason is taken from the revenging justice of God which although it sometimes deferre yet at length it requires the punishment of wicked deeds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God hath a revenging eye This reason is amplified two wayes First in respect of the sins which are said to have reached unto Heaven Generally all greek Copies have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They followed each other one begetting another so that like chaines fastned together with many rings What is meant by sins to reach to Heaven they reached as it were up to Heaven Andreas and Montanus have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glued together or as it were with lime or morter raised up to so great an heape as it reached even to Heaven This signifies the abominable heaping up and filthinesse of sins which is said to reach up to Heaven that is by excessive guilt to draw down vengeance from God By a like metaphor God makes Kains parricide detestable Gen. 4 10. The voice of thy brothers blood cryeth to me from the earth And the filthinesse of Sodom Gen. 18 20.21 The cry of Sodom and Gomorrah is great the cry of their sinne is very grievous which is come unto mee RIBERA on this place saith well That there is no sinne though never so little but it comes even to Heaven that is unto the knowledge of God although the scripture useth so to speake onely of greatest sinnes ripe for punishment Now hence is refuted the distinction of veniall and mortall sins for to reach to heaven is not onely to come unto the knowledge of God seeing he takes knowledge even of the least that are committed but so to take knowledge of them as being a sinfull violation of the Law and therefore deserving the punishment prescribed in the Law If therefore all even the least of sins do reach and come unto the knowledge of God it followeth that all deserve the punishment of the Law namely death eternall and that none in their kind are veniall that is do deserve pardon not punishment yet indeed by accident they become veniall to the faithfull through the mercy of God Secondly the grievousnesse of her sins are aggravated on Gods behalfe who is said to have remembered them by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or humane affection often in Scripture applyed to God by which is signified not any forgetfullnesse but Gods goodnesse and lenity he is said to forget sinners when he differs their punishment and affords time of repentance and wholly forgiveth them that repent And he is said to remember when the time of punishment is at hand Thus in Chap. 16. ver 19. Babylon is said to come in remembrance before God to give unto her the cup of the fury of his wrath which is repeated in this place Hence three things are briefly to be noted the consideration whereof ought to recall us from sin and stir us up to repentance First that all our sins even the least are taken notice of by God and deserve to be fearfully punished especially if they be heaped up without repentance Let no man therfore think to escape unpunished as if his evills were forgotten or hid from the eyes of the Lord for all the actions of men as well evill as good are open and bare unto him with whom we have to do Secondly If we have a long time gone on in sin without punishment it is to be ascribed to the patience of God by which he leads us to repentance Let us therfore take heed that we abuse not his long suffering and forbearance unto security Rom. 2.3 Lastly that at last sins being heaped up God doth call them to remembrance and will certainly punish them the more grievously by how much he hath forborn the same Let us therefore not persevere in sin in hope to go allwayes unpunished but while God calls not our sins as yet to remembrance let us forsake them Now it may be demanded what is that chain of sin reaching to Heaven Ribera here is silent being conscious to himself that they are the abominations of Papall Rome for either they are of Old Rome or else of Popish Rome Of Ierusalem they cannot be forasmuch as this Babylon by the Iesuits own confession is Rome not Jerusalem though before he falsly and against his knowledge so seined in Chap. 16.19 Neither can they be sins of Old Rome seeing the chaine
not corporall Therefore it is spirituall The assumption is proved If this Resurrection should be corporall then it could not be called the First because many Corporall Resurrections are spoken of in Scripture before I. The Resurrection of the Son of the Widow of Sarepta corporally raised up by Elias 1. King 17.22 which is the first resurrection mentioned in Scripture II. The Resurrection of the son of the Shunammite raised up by Elisha 2. King 4.35 III. The Resurrection of one put into the grave by touching the bones of Elisha 2. King 13.21 IIII. The Resurrection of a Widows son raised by Christ Luk. 7.15 V. Of the daughter of Jairus Luk. 8.55 VI. Of Lazarus Iohn 11.44 VII The Resurrection of many of those Saints who came forth out of the Sepulchre when Christ suffered on the Crosse Mat. 27.52 VIII The Resurrection of Tabitha raised by Peter Act. 9.41 IX The Resurrection of Eutychus brought from death to life by Paul Act. 20.10 c. And therfore if the Resurrection here spoken of were corporall it should not be called the first but at least the tenth Neither helps it to object that the foresaid Resurrections were onely of a few but that this shall be of very many for the Question is not touching the number of them that are to be raised up but of the Qualitie and Order of the Resurrection and it followeth seeing that is not the first of the same Genus which hath many other before it either that this cannot be called the First Resurrection before which there were many other or else that it is not of the same kind with the other Resurrections that is it is not corporall Secondly This Resurrection being taken corporally and properly must be understood either of the Soules of the Martyrs or of the rest of the dead or of none Of the soules of the Martyrs it cannot be understood both because it is not said of them that they were raised or lived againe But that they sate on thrones lived and reigned with Christ as before was shewed As also because properly a corporall Resurrection is not agreeable to Soules seeing Soules properly die not as not being bodies neither of the nature thereof nor can it be understood of the rest of the dead because of these it is expresly said that they lived not againe Therefore this first corporall Resurrection cannot be true of any at all Thirdly The whole Scripture testifies that ALL I say ALL the dead shall in one Resurrection at the last day be raised by the Trumpet and Voyce of the Archangell some indeed unto eternall Life others unto eternall shame Iohn 5.28 The houre commeth in which ALL that are in the Graves shall hear his voyce and shall come forth they that have done good unto the Resurrection of Life and they that have done evill unto the Resurrection of damnation Iohn 11.24 I know that my brother shall rise againe in the Resurrection at the last day Iohn 6.48 This is the will of him that sent mee that every one that seeth the Sonne and beleeveth in him should have Eternall Life And I will raise him up at the last day From this universall the Martyrs cannot be excepted because they beleeved on the Sonne of God 1. Cor. 15.52 We shall all be changed in a moment in the twinkling of an eye at the last Trumpe for the Trumpet shall sound and the dead shall bee raised 1. Thess 4.16 At the comming of the Lord they that dyed in Christ shall rise first Therefore the Martyrs also who dyed in Christ shall rise at the comming of the Lord. Iohn also toward the end of this very Chapter describeth the Second Resurrection which shall bee at the last day so universall as that all the Elements shall give up their dead a great part whereof shall bee Martyrs being destroyed by Fire and Water By all which I suppose that no Godly man can or ought to gather any other thing then that all the dead shall be raised together in one Resurrection at the last day but that many millions of Saints should be raised before the last day cannot without errour be beleeved Fourthly the Apostle Paul most exactly describing the whole History and what we ought to beleeve of the Resurrection opens indeed a Mysterie unto us 1. Cor. 15.51 viz. That all shall not die but in a moment in the twinkling of an eye all shal be changed Yet not a word touching the mysterie of the Millinarie Resurrection of the Martyrs before others If thou say that it was not revealed unto him Consider that the Apostle was caught up into the third heaven 2. Cor. 12.4 and heard unspeakable words that is all kind of mysteries especially such as were to bee revealed unto the Church And therefore undoubtedly hee should have heard that also for to reveale the same unto us and would have revealed it if it were true Fiftly from the nature of Opposites So as is the first death so on the contrary is the first Resurrection to be understood For I suppose none will deny but that these two are privatively opposites as being contrary-wise affected about the same subject But the first death was not of the body or corporall The first death what it is but the death of the Soule or Spirituall through fin by which man was first separated from God made mortall and deprived of Life Eternall For by this death Adam was dead in Soule although in the body he lived nine hundred yeeres after But the death of the Soule drew with it corporall death as it were by a necessary consequence and so perpetually drawes the same with it on all the Posterity of Adam by the threatning of God Thou shalt die the death Of this first Spirituall death the Apostle speaketh Through sinne death entred into the world Rom. 5.12 and so death passed upon all men for all have sinned including indeed the Sequell of a corporall death but especially shewing the deliverance from spirituall death through the death and life of Christ Of this death also Austine The soules also saith he have their death in impietie and sinnes according to which death they are dead of whom the Lord saith Let the dead bury their dead and according to this first Death wee are all dead in sinnes no man excepted because it is said of all men when ye were dead in sinnes c. Seeing therefore the First Death was a Spirituall destruction and alienation of the Soule from God and eternall Life through sinne certainely the first Resurrection being an opposite medicine to the first death must bee a Spirituall conversion and restoring of the Soule from sin to God Sixtly If the First Resurrection were corporall and properly belonging to the Martyrs then onely the Martyrs should bee blessed but all others that rise at the last Day should be excluded from happinesse But this is very absurd And therefore the other also The reason of the consequence is because in
death He addes three causes or parts of their blessednesse that have part in the first Resurrection 1. Because the second death hath no power on them 2. Because they shall be Priests of God and Christ 3. Because they shall reigne with Christ a thousand yeers These are either the effects or consequents of the first Resurrection and as it were the priviledges of the regenerate first indeed they are to be referred to the Martyrs but secondly also unto all others that are partakers of the first Resurrection or spirituall living againe For least we should say shall the Martyrs alone live and reigne with Christ in blessednesse he extends the blessed life the Priesthood and Kingdome of Christ unto us also pronouncing us blessed and that indeed by a three-fold name not the Martyrs I say alone but whosoever have part in the first Resurrection that by so many spurs as it were he might stirre up all men unto the desire and studie of the First Resurrection Therefore the first blessednesse of them that live againe shall be an immunitie or security from the second death for they that have part in the First Resurrection on such the second death hath no power that is they can never perish For the second death is the casting of the wicked both in soule and body into hell fire which shall be at the last day as appeares ver 14. Of which our Saviour in the the Gospell Mat. 10.28 Feare him that can destroy both soule and body in hell This otherwhere is called Eternall death because it shall be an eternall losse of life eternall and an everlasting torment in everlasting fire Here it is called the Second to difference it from the First because as the second doth next and certainly follow the first so the second death shall follow the first in order and certainly unlesse the First Resurrection come in between and that deliverance from the First death be obtained by Christ Now before we shewed that the first death is a spirituall perdition of the Soule in sinne drawing with it temporall death as its necessary sequell Rom. 5.12 This death entred into the world through sin and passed upon all men for that all have sinned Therefore it hath power over all men and it is universall yet mutable through the First Resurrection that is true repentance and faith in Christ But the second death shall not have power over all but them only whom it findes lying in the First death for these shall be throwne head-long from death into death or rather the Second death shall be unto them an everlasting continuation of the First death and a horrible increasing in eternall fire But such as through faith and true repentance have risen with Christ from the First death on them the second death shall have no power because according to promise of the Gospell Ioh. 3.36 Ioh. 5.24 they that beleeve on the Sonne of God do not come into condemnation but are passed from death to life Therefore the second death shall not be universall because the First resurrection shall make the particularitie yet it shall be immutable for ever because there can be no redemption from hell but the smoake of their torment shall ascend up for ever and ever Psal 49.8 Rev. 14.11 Cont Demetr For after the departure out of this life there shall be no more place of repentance no effect of satisfaction Here life is either lost or kept saith Cyprian These things ought to awaken and raise up such as lie in the death of sinne And on the contrarie to confirme the assurance of their salvation that are risen with Christ For if the second death hath no power over them that have part in the First resurrection then certainly they need not fear condemnation but may and ought to be certainlie perswaded of their salvation But some may say It is uncertaine who truely have and alwayes unto the end shall have part in the First Resurrection Answ If it be uncertain to thee who hast not tasted hony whether it be sweet or not it is not therefore uncertaine to them who have tasted the same So likewise If the First Resurrection be uncertaine to them which neither have nor know the same it is not therefore uncertaine to them which have it and feele it in their hearts for some apprehend not faith in their hearts Lib. 13. de Trin. C. 2. but others do which have the same saith Austin And how should such be uncertaine of their new birth who dayly endeavour and desire to die unto sin and to live unto Christ They certainely who run on in all wickednesse and as Peter saith walke in laciviousnesse lusts excesse of wine revellings banquettings and abominable Idolatry know that they doe such things yet out of an evill conscience commit the same with great delight And therefore why should not such who by an earnest desire of minde resist the concupiscence of the flesh and labour by good workes to make their election sure know feele and be perswaded the Holy Ghost witnessing the same to their Spirits that they are children of God and have part in the first Resurrection Furthermore they which now have part in the First Resurrection shall allwayes have part of the same unto the end because To him that hath shall bee given Luke 8.18 Otherwise Iohn should have done ill in saying that they are blessed who have part in the first Resurrection which to thinke were blasphemy from the part therefore of the new birth which we have in this life we may and ought certainly to beleeve we shall have part in the life to come that is be eternally blessed Here again by this first priviledge of them that rise againe is ouerthrowne the Chiliasts opinion touching the first Corporall Resurrection as before wee touched For if it should be Corporall and proper to the Martyrs it would follow that the Martyrs alone should bee free from the second death and that all the rest in the Second Resurrection should remaine subject to the same for as much as by this priviledge they alone are exempted from the power of the Second death who have part in the First Resurrection But this is wholly contrary to Faith and Charity But shall be Priests of God and of Christ The second part of blessednesse and the second priviledge of the regenerate is that they shal be Priests of God and Christ XLI Argument of Christs deity Beza in the DATIVE To God and to Christ as it is Chap. 1.6 5.10 in the same sense He distinguisheth God and Christ not to seperate Christ from God or to deny that he is God but because Christ the Mediatour hath made us Priests to God the father Chap. 16. 5.10 Yea hereby he plainely affirmeth Christ to be God in that hee saith wee shall bee Priests both to God and to Christ Now we shall be Priests to none but to God But what manner of Priests Of this
it or amend the same The 2 is to eschew the evil and doe the good And 3 to manifest our repentance by workes of piety and love both to God and our neighbour From whence thou art fallen Hence it might seem to follow that the saintes may fall away wholy from grace and so perish eternally for if so holy a teacher fell from his first love why may we not then conclude the uncertainty of the grace of faith Whither the saintes may wholy fall away justification perseverance and salvation and why should we not doubt also of these things and stand in fear thereof I confesse had this Angel finally fallen away there had been just cause of such doubting For no man can assuredly beleeve the certainty of his faith and salvation who doubteth of the certainty of his perseverance The exposition of Ribera Alcasar in this place is sound namely that he had not altogether lost his love forasmuch as he indured so great things for the sake of Christ but that he lost much of his former zeal How farre forth the saintes may fall In this we agree with them For the saintes left to themselves will soon fall from their faith love perseverance and salvation if we onely have respect to secondary causes to wit the mutability of the will the weaknesse of man the scandals of the world and the subtilty and power of satan For how should we be able to withstand all these who are weak men and subject to the common frailties of others so long as we carrie about us this earthly tabernacle Rom. 11.10 Matth. 26 41. 1 Corinth 10 12. 1 Pet. 5 8. For what saith the scripture be not lift up but fear least thou also be cut of the spirit indeed is willing but the flesh is weak Let him that thinketh he standeth take heed least he fall for satan walking about as a roaring lion seeketh whom he may devour So that not onely the example of this pastor but also the manifold slips and complaintes of the saintes do witnesse that they may languish and fail in the act of faith charity greive the spirit of God to the present losse of a good conscience But if on the contrary we consider either the unchangeable counsell of God touching the salvation of the elect or the most effectuall intercession of Christ for their faith perseverance and salvation or lastly the power of God by which as the Apostle witnesseth the elect are kept unto the end 1 Pet. 1.5 then we may with the holy scriptures firmly conclude that the faithfull cannot wholy and finally fall from the habit and act of faith and love I say so to fall as to become Gods enemies 1 Ioh. 3 9. Matth. 24 24. and perish for ever because whosoever is born of God sinneth not to wit with his whole wil that unto death for his seed remaineth in him and he cannot sinne because he is borne of God for it is impossible the elect should be deceived to wit Ioh. 10 28 Luke 22 32. Se also Matth. 7 25. Psal 37 24. 1 Pet. 1 5 finally unto their damnation because no man can plucke Christs sheep out of his hand but he giveth unto them life eternall And therefore Christ said to Peter I have prayed for thee that thy faith fail not And God promised to put his fear into their harts that they may not depart from him which is as Augustine interpreteth it that they might alwayes cleave unto him for they are as mount Sion which cannot be moved c. These and many other such places of scripture as they doe plainly overthrow that Pelagian error of the saintes aposiasie and the fear of being finally drawen away and doubting about grace and salvation decreed by the counsell of Trent so also they doe confirme in regard of the free purpose of God the certainety of our perseverance in grace unto the end howsoever I denie not but the elect many times by their sinnes disturbe their peace and assurance having their mindes troubled with manifold doubtings for as men we are subject to humane frailties and shall bee so long as we are here in this life So then we expound From whence thou art fallen to be as if he had said in what thou art gon back from thy former zeal in godlinesse fervencie and love and art become unlike to what thou wast before So then Christ commends the teacher of the Church of Ephesus for his constancy in the truth and hatred of heresie but reproveth him for his languishing coveteousnesse and ambition Hence we so that it is not sufficient to professe the truth unlesse it be done in obedience of faith and humility Or else I will come unto thee quickly This threatning is the fourth part of the narration being a most vehement exhortation and sheweth the pernicious effects of security and coveteousnesse Two things are threatned 1 I will come to thee quickly that is thou shalt suddenly be punished before thou art aware of it Thus impenitent persons provoke Christ the judge against themselves whose wrath they are not able to bear for he is a consuming fire Do we saith the Apostle provoke the Lord to jealousie are we stronger then he So that the first reason why we should repent is because of the power and justice of Christ and our owne weaknesse The second thing threatned is the removal of the candlesticke that is Christ would not onely thrust him out of his office but also remove the candlesticke that is the Church it self by the enemies thereof Andreas I will cast the Church into a troublesome and tempestuous condition which punishment ordinarily followes security and contempt of the word And indeed Christ did not in vain threaten this Church for afterward they not repenting he removed their candlesticke and overthrew them by barbarous nations Here commeth in a twofold question first how it can stand with equity that the whole Church should be dissipated for the sinnes of the teacher secondly how the removing of this candlesticke is threatned seeing the Church is built on the rock against which the gates of hell cannot prevaile and the Apostle calleth this very Church of Ephesus the house of the living God the pillar and ground of the truth â— Tim. 3 15. Ribera saith that the first is a difficult question Because Christ threatneth not the pastor but indeed the whole Church whereas it seems unreasonable that the whole should be punished for the impenitency of the teacher Hence he supposeth that the candlesticke in this place imports not the Church but the Episcopal function and dignity unto which he was advanced to be a light before the flook so that by the removing of the candlesticke he understandeth a removal of the Episcâ—pal honour and those things in which he was wont to excell as in the word and doctrine and sundry other vertues and gifts with which he was indued This interpretation is not altogether incongruous
is the council gathered out of all nations peoples tribes and tongues And so long the Fathers of the councill rejoyced over the witnesses beeing dead Brightman referrs it to the Councill of Trent in which the Fathers likewise rejoyced three yeeres and an halfe over the treading down of the scriptures of the old new Testament which he maketh to be the two witnesses Now however these things be verie probable yet I dare not conclude whither the spirit had respect hereunto I thinke it more safe to follow their opinion who understand the three dayes an halfe indefinitelie of a short time in which the contumelie of the witnesses and triumph of the adversaries shall endure beeing scarselie the halfe of a weeke Es ist vmb drey oder vierthalb tag zu thun so hat der Pfaffen tantz vnd jubiliren ein ende that is It is but to doe for three or three dayes and an halfe and then the Popes dancing melodie shal have an end This circumstance of time therefore is inserted in way of comfort as taken which is usuall unto the scriptures from the brevity of their trouble and deliverance at hand Io. 16.16 2 Cor. 4.17 Cic. in Lael A little while and yee shall not see me c. Our light affliction which is but for a moment worketh for us a far more exceeding waight of glory Wherefore as Cicero saith Omnia adversa quantumvis magna tolerabilia esse si sint brevia all adversities are tolerable though great if they be short And their carkeises The carkeises of the witnesses we shewed to be not onely their bodies The carkeises of the witnesses vnburied against which Antichrist rageth by the civill and spiritual sword but also their bookes writings families and estates These things shal lie unburied in the streetes that is publickely exposed as doung to all manner of reproach And the reason is given For they shall not suffer them to be put in graues The which cruelty is contrarie to nature and the Law of nations But who will not suffer it The Beast with his mitred Locusts and the rest of his followers As by their Councils may be seen Now here one sort of the worst of contumelies is put for all kind of reproaches which hitherto in the Papacie as histories testifie have been fulfilled according to the letter For according to Popish lawes such as are hereticks may not be buried as beeing unworthie to be covered with earth but rather to be consumed in flames of fire And therfore anno 1387 the Councill of Constans ordained that the bones of Wickleffe should bee taken out of the grave 28 yeeres after his death and burnt that so the ashes therof might lie unburied in the streets The said Council would not permit the carkeises of the two witnesses Husse and Jerome to be put in graves but to be burned the ashes cast into the River Rhijne And the like cruelty the Beast hath exercised against infinite carkeises writings families and estates of Martyrs That the bodies of Luther Melanchthon other witnesses were not cast forth in like maner was not for any want of crueltie in the Beast For had they fallen into his hands they should have had the like usage Now the spirit would not have us to be offended at this kinde of contumely for it no way derogates from the salvation of the witnesses because precious in the eyes of the Lord is the death of his gratious Saintes and to be unburied is but a small losse 10. And the inhabitants of the earth shall rejoyce The madnes and fury of Antichristians is here shewed with the cause thereof Inhabitants of the earth Thus in way of contempt as in Chap. 6.10 he calleth worldly men the sworn vassals of the Beast the children of the earth wholy given to worldly things This is Antichrists Catholick Church here upon earth What shall they doe They shall rejoyce over the dead bodies of the martyrs and send presents one to another in token of joy as they use to doe in times of publick triumph and victorie But this is an inhumane not to say a divelish wickednes for to rejoyce at anothers harme and insult over the afflicted It is saith Rupertus a most foule sin for wicked men to rejoyce in their evill and ungodly actions But wherat shall they laugh even at their own wickednes which is indeed madd mirth and to be ashamed of During the Councill of Constans were kept publick bankets and showes at the burning of the martyrs as if they had overcome their enemies And to this day as often as the Locusts condemn the Saintes unto the fire they keep holy dayes as they call them and feastings they sing Te Deum Laudamus and gratulate each other by sending gyfts and presents one to another We therefore ought not to be offended at this furious mirth of the Beast his followers but rather to be confirmed in the faith for in this very thing he doth manifestly shew himself to be the great Antichrist Now what is the cause of their joy Because these two prophets tormented the in inhabitants of the earth This indeed Antichrist pretends as if the martyrs were justly put to death deprived of Buriall and burnt to ashes because they were troublesome by their preaching disturbers of the publick peace guilty of crimen laesae majestatis blaspheming God and the Saintes and opposing the Catholick Church But it is a lying pretence for the Gospell is the doctrine of peace Antichrists false pretence for his tyranny of comfort and life The witnesses therefore labour by their doctrine to keepe the inhabitants of the earth from eternall torments and to direct them into the way that leadeth to eternall salvation Neither is it any fault in the witnesses that the ungodly are offended at the doctrine of Christ pricked in their consciences tormented and become ontragious but it is by their own malice who because they love falshood hate the light as such which have sore eyes cannot endure the brightnesse of the sunne The Gospell therefore torments the wicked by accident For in its self it comforts makes glad the hearts of the faithfull Hence we learn that it is the propertie of Antichristians falsly to impute that unto the witnesses of the truth which is proper unto themselves For it said is in Chap. 9.5 It was given to the Locusts not to kill but torment men so then it is the proper worke of the Locusts to torment and vexe the conscience by their deceits And yet they are not ashamed falsely to accuse the witnesses of Christ as if they tormented the sons of men 11. But after three dayes We have heard the martyrdome of the witnesses and the triumph of Antichristians thereat Now let us heare the catastrophe or change The witnesses that were slaine are delivered and restored to life and glorie the adversaries amazed tremble and perish Which serves to comfort us against Antichrists crueltie considering
celebrated viz. The joy of the Church and the mourning of the adversaries with the causes of both The great voyce that Iohn heard signifies the multitude of rejoycers and the greatnes of their joy because of the victorie From vers 11. it may be gathered that they were the saintes in heaven who acknowledge the Church militant for their brethren Therfore all the heavenlie companies sing togither excepting the third companie of Angels and the fourth of other creatures The proposition of their song is in vers 12. rejoyce yee heavens and yee that dwell in them In calling upon the heavens themselves to rejoyce they amplifie the excellencie of the benefit for great joy is caused by great mercies This Prosopopoeja is often used as afterward in Chap. 19.20 so in Isa 1.2 heare ye heavens And yee that dwell in them that is the Angels of heaven whom they invite to rejoyce with them The arguments of their joy are the worthie benefits of the victorie which are three in number as we shewed in the analysis The first is that by this victorie comes salvation and strength and the kingdom of our God and the power of his Christ The like benefits were set forth in the foregoing vision at the sounding of the seventh Angel Cha. 11.15 but arising from a different cause There the dwellers in heaven rejoyced for the finall judgement and destruction of Antichrist and other adversaries here they exult for the first victorie of Michael against the Dragon by which is come salvation and strength c Now howsoever God and Christ had this evermore before yet the same appeared not so fullie because of the wickeds rage and tumult the which they seemed to winke at But then they openlie declared their power c. When Michael that is Christ by his death resurrection and exaltation brake the power of the Dragon and cast him to the earth Besides they had it not alwayes for us that is for our help and consolation But at last it came to bee ours and for us through the victorie of Michael For it is to be observed that they say not these things came to God and to Christ but that now the salvation and power of God and of Christ was come that is was gotten given and communicated to us For through Christs victorie the salvation of our God is come viz. unto us from our God Then the power of our God did manifest it self when it drew us as a lost prey out of the Dragons jawes Then Gods kingdom became ours when we beeing delivered out of the power of darkenesse Colos 1.13 Rom. 1.4 were translated into the kingdome of his beloved Son Then Christs power became ours when he having over come death and Satan was declared to be the son of God powerfullie according to the spirit of sanctification by the resurrection from the dead This is the first argument of joy to the heavenlie spirits and to us in regard that our salvation is founded in the victorie of Michael and that the power and kingdome of our God is vindicated from the violence of the Dragon Our God so they call him that we might confidentlie trust that by this victorie God is reconciled unto us Ioh. 16.33 for so Christ bids us saying bee of good cheere I have overcome the world To this spiritual joy may also be added that outward rejoycing of Christians when Constantine the Emperour had driven the foresaid Dragons out of heaven to the earth Thus I say salvation strength kingdome and power of God and Christ did seeme to come when a Christian Emperour was set on the throne glorifyed God publickly maintained Christs power and freed the Church from tyrannie For the kingdome of God is visiblie seen as it were saith Brightman when godlie princes are placed at the stern The which indeed is true But here it is a secondarie sense For the accuser of our bretheren is cast down The second benefit of the victorie and argument of joy is the immunitie of the Godly from satans accusations Whom before he called a slaunderer adversarie and deceiver he now cals him our accuser It is an allusion to the court where the judge sitteth on the tribunal Satans Iudiciall action against sinners before whom is brought a guilty person with his accuser demanding his life This judge is God For he will judge the world in righteousnes and shall minister judgment to the people in uprightnes Before his tribunal we all stood guiltie of eternal death through sin Gods revenging justice stood against us requiring that we should suffer temporal and eternal punishments For what was committed by us against his infinite majesty Rom. 1.32 For it is the judgement of God that they who commit such things are worthie of death Against us stood the law of God pronouncing cursings against the transgressours thereof Our own evill conscience also arguing and convincing us of eternall guiltinesse But Christ our Michael pleaded our cause before God and by suffering death for our sakes most fullie satisfyed his justice and healed our wounded consciences from the sting of sin purging and sanctifying our harts through faith by his spirit Act. 15.9 Rom. 8.1 and therefore there is no condemnation to us who are in Christ Notwithstanding satan left not off to prosecute his action to accuse and blame us to stirre up God against us and to rage against the faithfull In that he is said to accuse us day and night before God it doth emphaticallie set forth satans malice he knowes God is ours that is reconciled unto us in Christ yet he impudently blameth us to make him if he could not to be ours But thankes be to God Michael hath cast this impudent railer out of heaven that hence forward he might no more molest the Lord with his lying accusations If this great benefit gave occasion of so great joy to the heavenly inhabiters then much more to us For the Dragon was not an accuser of them in heaven but of us who as yet walk in the slipperie pathes of this world Therefore they say The accuser of our bretheren to wit they who as yet have their warfare here on earth This is a worthie thing that the Church triumphant acknowledgeth us to be bretheren And indeed the Catholick or universall Church is a communion of all the Saintes both in heaven and in earth So Chap. 6.11 Hence first the doctrine of the Gospel touching free justification by faith is here confirmed For if our accuser bee cast out then certainlie Free justification by faith here established no man accusing us God the judge will not condemn but acquit and justifie them who by faith are in Christ Iesus It confirmes also the doctrine of the full assurance of our faith and salvation The full assurance of faith touching our salvation Rom. 8.33 For if Christ hath satisfyed Gods judgement for us and silenced our accuser then verely henceforward we may fullie perswade
rising These here exercise their cruelty after Antichrists declining These therefore became blood that is they shall pay their own blood for the blood which they shed of the Saints The time and manner whereof the Lord knoweth 1. Pet 2.17 whom I beseech to bring these rivers and fountaines to repentance Therefore I thinke that the event of this Viall is propheticall which as yet wee have not seene and perhaps understand not 5. And I heard the Angell of the waters In Chap. 14. ver 18 This Angell is said to have power over the fire here he is called the Angell of the waters hence arose the opinion that sundry Angells are set over severall elements The Papists also hence have feined that their tutelar Saints are appointed over diseases Arts Handi-crafts Cities Countries and every member of man But hence nothing can solidly be gathered for the Angell of the waters is not a Neptune set over the waters but it is the same Angell pouring the Viall on the Rivers and Fountaines so called because God by his ministery turned the waters into blood after the same manner the first Angell might be called the Angell of the earth the second the Angell of the sea the fourth the Angell of the Sun c. because they poured out the Vialls on the earth sea sunne c. Because thou hast judged thus He declares God to be just in judging these things that is because he turned these cruell and cursed Rivers and Fountaines into blood to vindicate Gods judgement from the slaunders of the wicked for it might seem that the Plagues of Antichristians were not altogether righteous but rather too cruell Now the Angell ascribes them not to men but God affirming them to be most just in regard they singularly agree to the rule of distributive justice which renders rewards to the just and punishments to the wicked O Lord which art Sundry times before the true God yea Christ is thus described See Bezas annotations on this place save that in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to come before used here it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who shalt be as Beza hath brought to light out of an ancient maniscript though it commonly be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and holy as cohering with the foregoing word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteous as if he should say Thou art righteous holy that is pure from all unrighteousnesse Let us learn therefore ratherto adore Gods holy judgements although we do not fully comprehend the causes of them then to repine and murmurre against them as being unrighteous For they have shed the blood of Saints By the Law of requitall they celebrate the justice of God because they shed blood therefore with blood shall they be punished For hee that sheddeth mans blood by man shall his blood be shed Gen. 9.6 Thou gavest them blood to drinke Bloody waters are not to be drunke yet such shall be the drinke of the adversaries The history of Cyrus is knowne whose head being thrown into a great Tub full of blood Tomyris queen of Scythia upbraiding his cruelty said Drink thou blood who couldest not be satiated with blood But thou wilt say whose blood either of the Saints or Prophets have they shed For answer to this not to speake of the secret Plots Conspiracies and poysonings ordinary to Monkes and their Confederates read Foxe his booke of Martyrs and thou shalt see who they were that put to death even in England alone multitude of Saints and Prophets many Bishops Doctors and Teachers very holy learned and innocenr persons As Cranmer Ridley Latimer Hooper with other Martyrs who in Queen Maryes dayes for their constant profession of Evangelicall Doctrine and opposition of Idolatry were condemned some to the fire others to other torments Who I pray have been the architects of all Conspiracies Plots and Commotions in the neighbouring Nations Let Histories speake Rightly therefore the innocent blood of the Saints is imputed unto them by the Angell For they are worthy Their cruelty is the reason why they justly drinke blood The Angell rejoyceth not simply over the plagues of the wicked but declares the justice of God by the law of requitall Every one shall be rewarded according to what he hath done for this is the judgement of God that they which commit such things are worthy of death Rom. 1. verse 32. God therefore is righteous and so are his judgements on blood-thirsty men Before in Chap. The merits of workes hence not established 3.5 it is said of them that overcame they shall be clothed in white for they are worthy hence the merit of good workes seemes to be confirmed for if these of right are punished for their cruelty because they are worthy that is because they have merited the same Then also the other must of right be clothed in white because they are worthy that is because they have merited the same As cruelty therefore is the meritorious cause of punishment so innocency should be the meritorious cause of reward I answer The consequence will not hold from a contrary dissimilitude Evill workes in order of justice do merit punishment but good workes doe not merit life eternall because in order of justice the creatures good workes are due debts to the Creator now nothing that we do can possiblie merit considering we are obliged unto it by duty But to merit is a worke not due making a reward due by the work done which before was not due 7. And I heard another out of the Altar The old Version I heard another omitting the words out of the Altar some Copies also have it And I heard the Altar which is a manifest errour as Ribera himself cannot deny Iohn therefore heard another to wit Angell comming out from the Altar undoubtedly being the same spoken of in Chapter 14. verse 18. Even so Lord God Almighty see ver 5. The pouring out of the fourth Viall on the Sunne 8 And the fourth Angell poured out his Viall upon the Sunne and power was given to him to Scorch men with fire 9 And men were scorched with great heat and blasphemed the name of God which hath power over these plagues and they repented not to give him glory THE COMMENTARY 8. AND the fourth Angell poured out The two former Vialls were Historicall to us the events whereof we have and do yet see The third as I said is propheticall such also are the four following the events of them being yet to come therefore the searching into them is the more obscure and difficult the last excepted which containes the finall punishments of the adversaries the ruine of Babylon and the World Yet I will speake of each of them that which shall seeme to bee most probable The fourth Viall is poured out on the Sunne the events whereof are 1. Ascorching heat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a most violent and burning Feaver engendring intollerable paine 2. Blasphemies of men against God 3.
the following verse onely such are said to be blessed who have part in the first Resurrection of which we shall there speak Seventhly from the same verse If the First Resurrection were corporall and proper to Martyrs then all the dead at the last Day should bee raised unto the second death or unto eternall damnation none of them unto life eternall But the latter is false and contrary to Scripture Ioh. 5.24 Dan. 12.2 c. Therefore the former also The consequence of the Major is grounded on the following Verse where the Second or Eternall Death is said to have power onely over them that have no part in the First Resurrection as there wee shall see Lastly in the same Verse it is said that they onely shall be Priests of God and of Christ which have part in the first Resurrection as shall be shewed Whence againe it would follow that the Martyrs onely should be the Priests of God and of Christ in case that the first Resurrection were corporall and proper to Martyrs But Peter teacheth the contrary 1. Pet. 2.5.9 And Iohn Rev. 1.6 c. These things I suppose may satisfie the Godlie minded and such as are not contentious unto which I will onely adde this one thing touching the Etymologie of the First Resurrection that as the first death is so called because it first seazed on man Why the first Resurrection is so called according to the soule as soon as he had sinned so the first Resurrection is so called because it first vivified man according to the Soule as soone as he repented by hearing the promise in Paradise Or also which comes all to one thing because it is the vivification of the first or more noble part that is of the soule as also because it is wrought in the First that is in this naturall life and lastly because it must goe before the Second resurrection which shall be the resurrection of the bodyes to glory or if the first went not before unto condemnation Here I could adde the Authorities of ancient Divines But it 's needlesse Let Augustine suffice for all the rest who most diligently searched into this prophesie The first Resurrection saith he most truely is to Grace the second to Glorie Lib. 20. de Civ Dei C. 7.18 Him Ribera unjustly reproveth restraining the First Resurrection unto the immortality of soules that the Martyrs though esteemed as if they had utterly perished yet according to their better part they live Then which nothing is more unsavoury for in this hee attributes nothing more to Martyrs then to the worshippers of the Beast who themselves also after the death of their bodies lived in their better part and yet never lived in the first Resurrection Objections against the First Spirituall Resurrection cleared IT remaineth that I briefly answer the Objections of the Chiliasts about their Corporall Resurrection of the Martyrs OBJECT I. That which falleth not neither dyeth is not raised again The soules fall not neither dye but the bodies Therefore the First Resurrection is not of soules but of bodies Austine moving this cavill denyes the minor Lib. 20. de C. D. cap. 10. Rom 14.4 1. Cor. 10.4 Ephe. 2.2 Mat. 8.22 that soules fall not nor rise againe dye not nor live againe For it is said He standeth or falleth to his own Master When ye were dead in sinnes Let the dead bury their dead which things are certainely spoken not of the fall or death of the body but of the soule The soule of man therefore fell through sinne and lies dead in sinne liveth againe through Faith and riseth againe by repentance Therefore there is a Resurrection of the Soules also but not the Second for this shall be of the Bodie Therefore the First Object II. The Soules of Martyrs lived againe either in respect of themselves or in respect of their bodies or in respect of other men who professed the same Doctrine But they lived not againe in respect of themselves because they were never dead Neither in respect of other men because it would follow that the rest of the dead should likewise live againe which is false Therefore they lived againe in respect of their owne bodies I answer I do not well understand whether this be in earnest or in jest The whole is so frivolous and hangs no more together then if they should say The Soules flie either in respect of themselves or in respect of their bodies or in respect of other men c. Not in respect of themselves because they have no wings neither in respect of other men because they also should flie which is false Therefore in respect of their bodies The Hypothesis is false the distribution vaine and lame the consequence nothing for this is wanting or they flie in no respect So here the consequence is to be denyed because they take up a falsehood viz. that the soules did live again for in the Text it is said they lived not that they lived againe Hence the distribution is vaine and imperfect for a fourth is wanting viz. that the Soules lived not againe in any respect to wit corporally which is the Question here in hand For a false attribute divideth not but overthrowes the subject by its falsitie neither is it truely affirmed of the same but denyed Adde that the first clause with the reason thereof is ambiguous for howsoever soules dye not neither live againe in respect of themselves that is in respect of their essence yet they do dye and live againe in respect of themselves that is in respect of Grace and Salvation as hath been shewed The other is superfluous and figurative For no man liveth againe in respect of others except metaphorically as for example A father liveth again in his children in likenesse of nature and manners The two Witnesses Chap. 11.11 lived againe in their Successours in likenesse of doctrine And therefore in this also is an aequivocation or ambiguitie The third which is concluded is also a figurative Synecdoche or is false For as properly not the Soules but the Martyrs were dead in respect of their bodies so properly not the soules but Martyrs shall live againe in respect of their bodies at the last day Therefore ingeniously and without Sophistrie the Object should thus have bin formed The Martyrs lived againe either in respect of their soules or in respect of their bodies Not in regard of their soules therefore in respect of their bodies But thus also the whole major is false the minor ambiguous the Consequence nothing for then the Martyrs lived not againe but lived according to their Soules but they shall live at the last day according to their bodies Therefore properly there are as many faults as words Ob. III. From the Antithesis ver 4. ver 5. If the word LIVED in the former part of the Antithesis must be understood of a Spirituall Resurrection then by the like reason the words LIVED AGAINE in the latter clause must be understood
by this place or any other This we must leave to God and to time The same was said before in the last Act of the Fift Vision Rev. 16.20 Rev. 6.14 Every Iland fled and the Mountaines were not found Also in the last Act of the Second Vision And the Heaven departed as a Scrowle rolled together and every Mountaine and Iland were mooved out of their places Which place notwithstanding we interpreted somewhat otherwise because of the circumstances But I see not by what shew of reason this change of Heaven and Earth here can be darkened by an Allegory Now it shall not be till towards the last Iudgement and therefore it remains firme that the same is here described The dead corporally are here understood 12. And I saw the dead small and great He had seen the Iudge girded about with Iudgement Now he seeth the guilty standing before the Iudgement Seat whom hee describeth First from their former state by calling them The dead after the common Law of nature but then raised from death to life by the power of God he speaks not of men dead in sins as in ver 5. but of such as dyed corporally and now were raised up to Iudgement But shall not the living also then be judged Yea verily 2. Cor. 5.10 Rom. 14.9 10. for we must all appeare before the Iudgement Seat of Christ That he may be Iudge of the quicke and the dead and be Lord both of the dead and the living By the dead therefore are understood the living also by an Argument from the lesser If the dead shall appeare before the Iudgement Seat how much more the living But the dead alone are named either because the number of the dead from Adam till the last day 1 Cor. 15.52 shall be far greater then such as live on Earth when that day commeth Or because those that remain living shal be accounted as dead because they shall be changed in the twinkling of an eye Secondly he describes them from their age and condition for the words may be understood of both Great and Small That is as well the powerfull Tyrants of the world Emperours Kings Princes and Great men as Subjects and men of low condition Or properly Great in Age and stature that is growne men and women Small also that is dying in their child-hood by this partition he sheweth that all and every one without any exception are to be judged for the Iudgement shall be universall no man shall bee so Great as to escape the same none so small as to be excluded 2 Cor. 5.10 but every one shall have right without respect of persons as the Apostle witnesseth We must all appeare before the Iudgement Seat of Christ that every one may receive the things done in his body according to that he hath done whether it be good or bad Lumb lib. dist 44. SCHOOL-MEN suppose that in the Resurrection all shal be as if they were about 33. yeers old which was Christs age but we leave it as uncertain What they speake of the stature that every one shall receive his owne measure of body is more agreeable to this place Thirdly he describes them from their future state Standing in the sight of God or before God to wit to bee judged as guiltie To stand before God signifies sometimes in this Booke as above the Heavenly Ministery of the Saints and Angels Here it signifies to be brought to Iudgement as appeares by what followeth By the dead standing he meaneth them that were raised from death to life XLI Argument of Christs deitie Before God The Iudge hee absolutely calleth God but CHRIST is the Iudge Therefore Christ is God absolutely And the Bookes were opened The judiciall processe is noted by imitation of humane Courts in which the whole processe is wont to be drawn into Protocols from whence the Iudge at length determineth and pronounceth sentence according to the Acts and Proofes not that it shall bee so really for God from whose eyes nothing is hid will not make use of long examination but the equity of the Iudge is noted by a Metaphor taken from humane Courts where the Iudge pronounceth sentence according to the written Law and the Acts and Proofes agreeing thereunto It is an Allusion unto the words of Daniel speaking thus of this IVDGEMENT Dan. 7.10 The Iudgement was set and the Bookes were opened Origene understands it of the books of conscience Comm. ad Rom. 14. which now are hid not to God but to men For the hidden things of the heart are not now known But then they shall be Opened that is manifested to the consciences of all and every one so as there shall be no place left of excuse or withdrawing Thus no man shall be injured because every one shall either be accused or discharged by his own conscience Augustine takes it a little otherwise Lib. 20. de C. D. c. 14 of the bookes of the Old and New Testament in which God hath prescribed unto all what is to bee done or Omitted in this life which shall then be opened because according to them the Iudge will pronounce sentence Rom. 2.16 When God shall judge the secrets of men Marke 16.16 Io. 12.48 Lib. 20. de C. D. c. 14 by Iesus Christ according to my Gospel He that beleeveth and is baptised shall be saved but he that beleeveth not shall be damned The word that I have spoken the same shall judge him in the last day And another Booke was opened This Austine understands of every mans Booke of Life what he hath done or not done according to those former Books But the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of every one is not in the Text but simply which is the Booke of Life to wit in which God hath written from all eternitie the names of them that shall be saved through Christ of which often mention is made in this Revelation Chap. 3.5 13.8 17.8 c. Not that God hath neede of a Booke but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or by humane affection is noted the certainty of Praedestination viz. that God knowes all and every of the Elect even as men know a thing which for memory sake they set downe in writing This Booke therefore shall also be opened because then it shall appear who were Elect who Reprobates who truely beleeved in Christ who not who truely worshipped God Mat. 25.32 who were hypocrites for then Christ will sever the sheep from the goats who in this life were mixt one amongst another And the dead were judged This shall be the denouncing of the sentence the equity whereof is commended by a two-fold reason both because every one shall be judged out of the things written in the Bookes As also because he shall receive according to his workes For what concernes the Bookes whither we take them for the scriptures which are now the rules of our Faith and actions Or the inward working
and witnesse of the Conscience Rom. 2 5. which shal suggest to every one the exact memory of his Actions whether good or bad the sentence pronounced shall be most just according to the same and Gods judgements shall bee righteous for the Holy Scriptures containe a most exact written rule of righteousnes unto which most righteously all are obliged and whosoever hath conformed himselfe unto the same shall most righteously be acquitted whosoever hath swarved from it Orat. in Plag gran shall most righteously in the day of Iudgemen bee condemned The Booke also of every mans conscience is of such exact righteousnes as it deceives no man doth injury to no man for the conscience saith NAZIANZENVS is a domesticke and true Tribunall And the Poet siath well Prima haec est ultio Iuven Sat 13. quodse Iudice nemo nocens absolvitur improba quamvis Gracia fallacis prae oris vicerit urnam This vengeance takes if judge it bee None that are guilty quitt doth hee Though that the Praetor through falle Grace Sometimes puts wicked men in place How much more therefore shall the conscience in the day of Iudgement bee a righteous rule to judge by The holy Scriptures are the rule of truth righteousnesse By the way observe If God will then judge according to the written word how much more doth he require that faith and our works be now done according to the said rule of Holy Writ According to their workes Good or evill This shall be the other infallible rule of righteousnesse for it is a righteous thing with God to render rewards to the righteous and tribulation to the wicked Every one therfore shall righteously receive either good or evill according to what he hath done It is observeable that here and every where in Scripture it is said Iudgement shall be according to workes we shall be judged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to workes never 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for our workes no man therefore shall be saved for good workes notwithstanding the wicked shall be damned for their evill workes because there is a different reason between good and evill workes Evill workes are the wages of or merit death Eze. 184. Rom 1.28 Good works merit not life eternal for the Soule that sinneth shall dye And It is the judgement of God that they which commit such things are worthy of death Good workes merit not life because all are due to God the Creator and Redeemer But no debt comes under the notion of merit I passe by that the best workes of the Saints are imperfectly good polluted with many blemishes so that if God did judge them to his severity they would be found to be nothing but unrighteousnesses as the Church of old confesseth Isa 6.46 We are all as an uncleane thing and all our righteousnesses are as filthy rags Therefore we pray forgive us our trespasses Wherefore least Hypocrites should be bold to inferre if the wicked shall be condemned for evill workes therefore the Iust are saved for good workes The Holy Ghost would have it no where written that the judgement shal be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for workes which might signifie the meritorious cause but alwayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to workes which signifies the condition But why not according to Faith or infidelity Why the Iudgement shal not bee according to faith infidelitie because Faith and infidelity are hid to the eyes of men But workes whither good or evill flowing from the same shall be conspicuous and open unto all Therefore in that open judgement Christ the Iudge shall alledge the cleare rule of righteousnesse that it may appeare unto all that the wicked are justly condemned having done evill and the Godly righteously acquitted who have done good this is a great encouragement to good workes that we follow after them and touching evill workes that we should shun them because according to them we shall all be judged 13. And the Sea gave up her dead AVGVSTINE by the Sea doth not unproperly understand the world Lib. 20. de C. D. c. 15 which like to the tempestuous Sea is alwayes tossed with waves By the dead is meant wicked men dead in sinnes as is the greater part in the world or all men having mortall bodies Notwithstanding I thinke it is more proper to the sense to understand it of such as perished or were drowned in the Sea or Rivers or whose burnt bodies and ashes were cast into the same in times of persecution For humane reason judgeth it very absurd that the bodies of such as have been devoured by the fishes of the Sea or torne by wild Beasts and eaten by wormes on land should be restored John therefore saw what shall come to passe when all the Elements through the power of God shall render up the consumed Carkeises The Sea shall vomit up as it were out of a Sepulchre the dead she swallowed up The same Death and Hell shall doe that is the Earth which hath received in Sepulchres all the bodies of the dead as it were in her lap or bosome and opening her mouth hath swallowed downe some alive also By death here AVSTIN understandeth the dead bodies of the Godly which the Earth shall render up By hell the damned soules of the wicked which thence shall be brought forth to Iudgement Ribera extends it unto the bodies of such as Hell swallowed downe alive as Corah Dathan and Abiram The summe is by what kind of death soever they perished in this life whatever became of their soules after death all are seen by John as brought forth to Iudgement The Soules therefore of the Saints shall return from Heaven with Christ the Iudge the wicked shall be called forth out of Hell to Iudgement All mens bodies shal be raised up to life and being restored to their own soules shall stand before Christ to be judged 14. And death and hell In a few words hee toucheth the execution of the sentence pronounced against the ungodly The state of the Godly he more largely Treats of in the following Chapters First he sees hell and death to bee cast into the Lake of fire and soone after all that were not found written in the Booke of Life that is reprobates in which again is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or inversion for first the wicked shal bee cast into torments Afterward the last enemies viz. death and hell by which names AVGVSTINE thinks here is signified the devill himselfe as being the Author of death and hellish punishments and the whole company of devils which very thing he had said before by an Anticipation And the devill was cast into the Lake c. So death should be put for the devill causing death 1. Cor. 15.54 1. Cor. 15.26 Hell for the devill drawing men to Hell As by a like metonymia it is said Death is swallowed up in victory And The last enemie that shall be destroyed is