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 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
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
the like degree of glorie the which also some orthodoxe teachers to this day doe maintaine grounding their opinion on the words of Christ The just shall shine as the sunne Matt. 13.43 whose brightnesse surpasseth the bewtie of all other creatures Now however this be granted yet we may safely conclude a degree of glorie seeing that even the sun appears unto us some time more and some time lesse in brightnesse And I beleeve Jovinian did not denie a degree absolutely but denied the same in respect of merit The which we should understand more certainly were his bookes now extant howbeit we may probablie gather so much from the very reasons and grounds laid down by Hierom himself In the last place we see that no maÌ„ in this life caÌ„ come to that perfectioÌ„ or fulnes or is so nigh unto the kingdome of God but that he might be deprived thereof in case he should be left unto himself or be careles that is continues not faithfull in weldoeing And therfore we are admonished 1 Cor. 10.12 Rom. 11.20 If we stand to take heed least we fall and though we stand by faith yet not to be high minded but fear But if so be that some of the faithfull may let go their hold and loose the crowne where then is that plerophoria or full assurance of our salvation and perseverance of the elect of which Christ speaketh No man shall take my sheep out â—f my hand Ioh. 10.28 Mat. 24.24 Ioh. 16.33 It is impossible the elect should be seduced and therefore be of good cheare I have overcome the world I answer however Libertines and Sophisters doe hence draw such a conclusion yet it followes not For as Austin from this very place proveth the number of the elect is certaine and can neither be augmented or diminished For saith he if one receives it not except another loose it then the number is certaine And although these things are spoken unto the saintes who persevere as though it were uncertaine whither they should stand or not nevertheles it onely teacheth that we should not be wise above that which is meet but fear We are moreover to consider that as the promise so the exhortation is directed not onely to the pastor but also unto the whole Church in which there is alwayes a mixture of saintes and hypocrites of elect and reprobates who indeed with the mouth make confession of faith but beleeve not with the heart unto righteousnesse and therfore are said to be deprived of the crowne because they hold not fast that which they have that is that which they seem to have According to that in Luk. 8.18 Whosoever hath not from him shall be taken even that which hee seemeth to have And therefore when such fall away and loose the crowne it nothing weakens the state of election 1 Ioh. 2.19 for as the Apostle witnesseth they are not in the number of the elect they went out from us but they were not of us for if they had beene of us they would no doubt have continued with us c. Vnto them therefore that of the Apostle is to be applyed Let him which seems to stand take heed least he fall thou standest by faith be not high minded but feare which threatnings are manifestly spoken of highminded hypocrites such as stand in outward appearance onely But the salvation of the elect is sure because they are kept by the power of God through faith and in humilitie of minde they shall certainely hold fast that which they have and never be cast off But you will say if this Bishop as undoubtedly he was were one of the elect what need then was there of this threatning that no man take thy crowne seeing the elect cannot fall away or be deprived thereof I answer It is not in vaine First though indeed the elect cannot loose the crowne in respect of the decree of God by which they are predestinated and called unto salvation yet might it be taken away in respect of their owne infirmitie if they were left unto themselves and in respect of other causes also which threaten their destruction except they were preserved by that power of which Peter speaketh 1 Pet. 1.5 Secondlie these threatnings as they respect the faithfull are conditional Another shall take their crowne if they persevere not in the faith but they doe persevere 1 Because God keeps them unto the end 2 Because Christ doth continuallie pray for them that their faith faile not And 3 because they themselves always pray for the same Ier. 32.40 and are heard according to that promise I will put my feare in their hearts that they shall not depart from mee that is as Augustine interprets it they shall persevere and cleave unto me And lastly because the Lord by such threatnings exhortations stirres up the saintes in their indeavour unto perseverance Vnto all which we may adde the testimonies of Thomas Hierom Bede Haimo and others whom Ribera citeth See Bell. Castigatum lib. 2. de Grat. Et lib. cap. 13. pag. 334. c. Him that overcommeth In the conclusion a reward of victorie is promised unto the spiritual champions who warre under Christs banner and to the same is annexed the common Epiphonema wherin as formerlie the diligent consideration of this Epistle is recommended unto them The severall rewards mentioned doe illustrate the excellencie of the crowne proposed Now it is propounded unto all yea even unto us if we overcome which thing we doe when we keep faith and a good conscience and persevere constantly under the crosse in the word of God And this is the onely way to overcome but cannot be effected without great labour in resisting opposing and putting to flight all enemies whatsoever Such therfore as eyther fight not at all or els doe it slacklie or perfidiously fall away they neyther overcome nor obtaine the crowne of life and so unto them these promises doe not appertaine Let us therfore in consideration hereof constantly fight the battels of the Lord. And so we come to treat of the rewards which are cleare in themselves though metaphorically propounded in a threefold promise I will 〈◊〉 him a pillar in the house of my God The temple of God is the church militant and triumphant The pillars serve both for strength and ornament unto the temple first therefore he promiseth to him that overcommeth that he shal be a glorious and firme member of the Church triumphant The Apostles are called pillars of the Church militant Gal. 2.9 foundation thereof Eph. 2.20 not as sustaining the Church for that is proper to Christ alone but as choise instruments in Gods hand by whom he founded preserved propagated the same Others suppose the phrase to be taken from the custome of the Romans who used to set up pillars that is trophees and images of honour now in this sence it might be taken but that Christ saith not I will set him up as a pillar but I
song together with the beasts and Elders for howsoever the Angels are not redeemed by the blood of Christ as men yet in Christ they are gathered together in one Eph. 1.10 beeing subject unto him as to the head of the Church whereof they are members and therefore they also prayse the Lambe as their Lord and blesse him in regard of the redemption of man-kind The number of Angels he saw are said to be ten thousand times ten thousand thousands of thousand that is infanite for so the Hebrewes speaking of time without end expresse it by ages of ages This number seems to be taken out of Dan. 7.10 where many millions of Angels stood before the fiery throne of God which is for the exceeding great comfort of the godly for seeing so many thousands of Angels are ready to doe the commandement of God and of the Lambe why then should we feare any adversary power which lifts it self up against God and his Church Saying with a loud voyce worthy is the Lambe This company of Angels with songs and prayses set forth seven divine titles of the Lambe all which he is most worthy to receive not as if he received them from the creatures but because all creatures are bound to render the same as most due unto him seeing he hath obtained all these things by eternall generation and by his exaltation at the right hand of God his Father And it is worthy our observation that however all these titles are most divine yet the Vbiquitie of his flesh is not reckoned amongst them Power because he is omnipotent Chap. 1.8 and all power is given unto him Matth. 28.18 Riches For in him are hid all the treasures of wisdom Col. 2.3 knowledge Wisdom For he is the eternall wisdome of the Father and of him is made wisdome unto us that is the teacher and author thereof Strength Because by his divine strength and power he hath overcome satan the world and all other enemies Glorie because he gloriously raigneth at the right hand of his father Blessing he is worthy indeed to be blessed for ever because in and through him all nations are made partakers of all blessings 13 And every creature The fourth apparition is of all reasonable creatures in heaven and in earth and of unreasonable both in the sea and under the earth And all that are in them viz. whither in heaven or in the earth or in the sea Ribera understands by the creatures under the earth the soules in purgatorie But this fiction Alcasar approves not of Others understand it of the evill spirits which will they nil they are compelled to acknowledge to stand in fear of the power glorie of Christ not because they love him but hate him and murmure against him But the true meaning is that not onely men but all creatures yea even the divels themselves doe shew forth the prayse of God XXXI Argum. of Christs deity because in some sort they serve to illustrate and set forth his glorie Here again we may note that Christ is adored with religious worship by all creatures the which evidentlie proves that he is God and this is to be added to the former arguments The exception of the Samosatenians is frivolous who will have a created divinity to be communicated unto Christ But God himself saith that he will not give his glory that is the glory of religious worship to any creature But the Idolatrous Papists doe more shamefully dishonour God and the Lamb in attributing religious worship to Angels to the spirits of men deceased to Images c let them therfore looke to it how they wil answer the foresaid hereticks nay rather how they will answere the Lord when he shall call them to account for it 14. And the foure beasts As the beasts and Elders were first in manifesting their joy so here againe they joyne with the Angels and other creatures in praysing the Lamb conclude the thanksgiving by saying Amen thereunto of which see Chap. 1.6 The Elders by falling down worship him who liveth for ever and ever that is Christ Chap. 1.18 CHAP. VI. THE PREFACE ARGVMENT PARTS and Analysis of the Chapter THe Lamb opening six seales of the booke wonderfull sights are shewed to Iohn in this Chapter At the opening of the first seale comes forth a white horse and his rider having a bow and a crowne At the second a red horse and his rider being girt with a sword taking peace away from the earth At the third a blacke horse with his rider having in his hand a ballance and proclaiming famine At the fourth a pale horse having death sitting on him and hell following threatning a horrible slaughter throughout the foure corners of the earth The fift being opened the soules of the martyrs appeare under the altar crying for vengeance to God against their enemies At the sixt there followes a great earth quake the sun is darkened the moon turned into blood the stars fall downe to the earth and the last signes doe follow Now this is an amplification of the second vision continued in the following Chapter beeing not a little obscure For who doubts but that many darke mysteries lie hid under these seales the opening whereof was indeed greatly desired by all creatures but by them not possible to be don precisely therefore to define as some doe of the certaine events prefigured in such darke types in my judgement doth surpasse the power of humane wit notwithstanding from the scope and circumstances I thinke we may and ought without any controversie in a generall way gather that wherein most interpreters agree in one viz. that in them is shadowed out the condition of the Church from the time of Iohn unto the end of the world The prosperous successe of the preaching of the Gospel at first by and by the rage of the adversaries The crosse and martyrdome of the Godly as also the increase of troubles at last the destruction of the ungodly with the glorious deliverance of the Church consisting both of Iewes and gentiles Furthermore we will speak of particular events following as by rule our former method where we shewed that the generall visions of which this is the first are distinguished into foure Acts or parts of which as the second is opposed unto the first so allwayes the fourth unto the third The vvhich Acts now follow The first to repeate a few things is a representation of the state of the primitive Church both in prosperity and adversity under the foure first seales unto v. 9. unto this belongs the history of the Apostolical Church of the following persecutions both under the Romane tyrants and Arian hereticks untill the rising of Antichrist in the first 600 years The second is a comforting of the martyrs whose soules were safely kept under the heavenlie altar to bee fullie glorified a little while after v. 9.10.11 The third sets forth a new oppression more grievous troubles to
preserve them safe unto himself and hath done so these thousand years Parallel of Act fourth Chap. 6. v. 14.15.16.17 The Antichristian adversaries trembling for fear of Gods judgements shall cry with a horrible howling Mountaines fall on us who can stand because of the wrath of God the Lamb Chap. 7. v. 9. unto the end The martyrs all the blessed sealed ones formerly afflicted in the world now enjoy eternall felicity and stand before God the Lamb singing with joyfull harmonie salvation to our God for God will protect them and the Lamb will feed them By which double antithesis or contrarie position the coherence doth appeare as also hereby we understand both the consolation of the Church militant under Antichrist as of the Church triumphant in the heavens After this I saw The transitory particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shewes that this is a different Act from the former therefore these words After this doe denote not onely the order of the vision but also the future time in which it was done Before indeed he saw a great companie which were sealed but afterward he sees this innumerable multitude Moreover the former were sealed viz. during the persecutions of Antichrist on earth but these latter sung a hymne to wit after the enemies were cast into utter darkenesse and the Church taken up into glory Furthermore five things are recorded concerning this multitude 1. Who how great where what manner of multitude it was v. 2.2 What they did they prayse God and the Lamb. v. 10.11.12 3. Who they were The martyrs faithfull before sealed v. 13.14 4. What their happinesse was ver 15.16 5. The cause of this their great felicitie v. 17. A great multitude which no man c. This multitude is a figure of the new triumphant Church so that it consisted both of the soules which Iohn erewhile saw under the altar namely who in this world had fought the good fight of faith from the time of the Apostles for the space of 600 yeeres as also the hundred fourty and four thousand sealed ones preserved by Christ during the troubles and commotions of THAT MAN OF SIN from the sixhundreth yeere unto the end of the world This multitude is great innumerable as consisting of all the forenamed persons viz. both of the martyrs under the altar and of the hundred fourty and foure thousand sealed ones with all other of the faithfull from the Apostles time unto the last day 2 Tim. 2.19 The which number although it be small in comparison of them that perish and certaine and defined in respect of God who knowes who are his yet in it self it is great cannot bee reckoned by any creature Howsoever therefore the greater part shall follow the devill and cleave to Antichrist yet the Lord will have a great multitude and by such he will bee praysed for ever Of all nations Thus also the Church in Chap. 5.9 singeth unto the Lord Thou hast redeemed us to God by thy blood out of every kindred tongue people and nation Hence we see that the sealed of the twelve tribes of Israel belong to this multitude otherwise they could not bee of every tribe nation So that here is represented the whole triumphant Church of the new Testament Stood before the Throne This shewes that they were in heaven and not on earth for this standing denotes their coelestiall happinesse which consisteth in the perpetuall vision of God the Lambe The queen of Sheba counted Solomons servants happie in that they alwayes stood before Solomon and heard his wisdome but how much greater is the happines of the Saintes in heaven who continually behold the majesty and glory of God and Christ Now this standing of the Saintes is opposed to the dreadfull cry of reprobates who can stand Clothed with white robes Their heavenlie purity brightnesse and glorie is here set forth For the just shall shine as the stars of heaven Hence againe it appeareth that the soules of the Martyrs to whom white robes were given Chap. 6.11 and to whom it was said that they should rest for a little season are joyned to this multitude beeing commanded to come forth from under the altar and placed before the Throne Moreover palms were given into their hands in signe of victorie For as Gregorie observeth these palms which the multitude held in their hands are nothing els but the reward of victorie following the workes of Martyrs Yet God forbid we should with Ribera attribute this reward to any meritorious worke seeing a far other meritious cause thereof is noted unto us ver 14. 17. 10. And cryed with a loude voyce Now followes what this multitude did they together with the Angels Elders Beasts that is with the whole assembly of the heavenly inhabitants sing joyfullie to God the Lambe This joy of the Saintes as I even now said is opposed to the howling of the ungodly under their plagues Mountaines fall on us Here therfore is signified the most certaine change of things as now they are joyfull indeed and desirable unto the godlie now under affliction but dolefull and cursed to the wicked now lifting up their hornes For it is a righteous thing with God saith Paul to recompence tribulation to them that trouble you 2 Thes 1.6 and to you who are troubled rest with us c. According as Abraham said to the glutton crying in hell Luk. 16.25 Son remember that thou in thy life time receivedst good things likewise Lazarus evill things but now he is comforted thou art tormented Salvation to our God This acclamation is not a wishing salvation as is the manner of subjects desiring prosperity to their prince to cry Let the king live but a shouting for joy a blessing of God and the Lambe for mans salvation or blessed immortality and happinesse It is I say no wish but an action of thanksgiving attributing to God that which is dew unto him namely the prayse and glorie of their salvation and the sence is we ascribe not our salvation received to our owne power but to the grace of God merits of the Lambe Therefore Beza to expresse this sence hath rendred the words thus salvation from our God and from the Lambe to wit is given unto us And thus Austin in his 11 sermon concerning the Saintes They sing with a loud voyce salvation to God who acknowledge with much thanksgiving that they have overcome in battle all fierie trials not by their owne power but by his assistance c. The joy therefore blessednesse of the Saintes in heaven shal be an eternal celebration of God of Christ 11. And all the Angels The rest also of the coelestial companie as the Angels Elders and beasts spoken of Chap. 4. doe joyne in singing with the blessed soules of the Martyrs sealed ones And fell before the throne on their faces A gesture of suppliants who humble themselves before the most
denounced the ruine of Babylon Therfore those Angels were preachers of the Gospell But these here come down from heaven long after viz. when now the destruction of Babylon was at hand and they declare onely prophesies revealed unto them in speciall by God touching particular future events Therefore they signifie not ordinary Preachers who now know not nor foretell things to come but are reall Angells publishing new Oracles in the Name of God Yea the middlemost seems to have bin either God himselfe or Christ ver 4. Having great power What he was is shewed by two Epithites by which generally the Angells in Scripture are commended viz. strength and glory The Angells indeed are not omnipotent Spirits yet they have great power insomuch as One was able in one night to destroy an Hundred and Eighty Thousand of the Assyrian Army Hence they are called strong mighty Psal 103.20 Blesse the Lord ye his Angells mighty in strength c. The third also of these Angells is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mighty ver 21. as before Chap. 5. ver 2. and Chap. 10.1 which we there interpreted of Christ because of the circumstances which are not here Great power therefore is attributed to this Angell for the comfort of the Godly that they might not thinke that the power and glory of Babylon should be invincible The power of one Angell shall suffice to overthrow the same Notwithstanding in the Greek it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Great power by which the greatnesse of the businesse committed by God to this Angell seems to be noted And indeed the overthrowing of Babylon shall be a work more then ordinary And the Earth was lightned with his glory This Majesty shews that he was a heavenly Ambassadour of God to terrifie the Adversaries and strengthen the Godly The Angells have not allwayes appeared with such glory but onely when there was occasion as at the publishing of the Birth of Christ The Angell of the Lord came on the shepheards Luk. 2.9 Act. 12.7 and the glory of the Lord shone round about them At Peters deliverance the glory of the Angell that delivered him filled the prison So here With the glory of this Angell the Earth was lightned that men should the more carefully receive his Message I like well what Ribera addeth that hereby is noted that the judgement of Romes desolation should not be secret but manifest to all He confesseth therfore that here is treated of Romes destruction 2. And he cryed with a great voyce Now follows what he did Hee cryed mightily Most Greek Copies have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He cryed in a strong great voyce The Old Version Cryed in strongth The sense is the same The voyce of this heavenly Herauld was vehement and most strong so as he might be heard of all that none through ignorance of the judgement at hand should remaine in Babylon The stupidity also and deep security of Babylon is noted which shall so lie drowned in pleasure that while her judgement shall sound thorow the whole world she alone shall not be able nor willing to hear the same Babylon is fallen is fallen He proclaimes the ruine of Babylon as did the second Angell Chap. 14.8 Now it is an Enallage and propheticall Anadiplosis for it shall fall it shall certainly shortly utterly perish the Proclamation of the former hath bin and still is dayly published for the Preachers of the Gospell have above an hundred years denounced ruine to Babylon And not altogether without effect for Babylon is fallen in many Provinces of Europe Popery being overthrown and dissipated by the preaching of the Gospell But the words here Babylon is fallen is fallen are not yet fulfilled because she is not as yet wholly brought to nothing And therefore the time of this Angell is not yet come but shall be a little before the desolation of Rome Now the forme of the Exclamation as before we said on Chap. 14. ver 8. is taken out of Isai 21.9 Ierem. 51.8 speaking of the Typicall ruine of Babylon In the like forme Isaiah foretold the destruction of old Assyrian Babylon which had oppressed Gods ancient people about an hundred years before it happened After the same manner perhaps an Angell now may foretel an hundred years before it come to passe the ruine of the new Italian Babylon which hath suppressed the Church of Christ Now who this Babylon is there is no question about it for before on Chap. 14.8 we have shewed it to be Rome And Chap. 17. the Angell makes the seven Mountaines of Rome to be Antichrists Seat Lastly the adversaries themselves confesse it And therefore the desolation of the Roman City is here proclaimed and it is indeed to happen before the last judgement as the whole following matter sheweth And is become the habitation of divells From the horrible consequences he aggravates the desolation of new Babylon by such as of old the Prophets described the overthrow of ancient Babylon They are also taken out of Isai 13.21 14. 21. Ier. 50.51 Ezechiel also Chap. 26.27 describeth the desolation of Tyrus almost by the same threatnings Now three things are threatned It is made or become For it shall be the habitation of devils Isa 34.14 Isaias names these devills SEGNIRIM that is rough and rugged as hairy Goats because in such shapes they sometime appeared likes the Satyres of which the Poets speak The Germanes call them FELD-TEVFEL Field Devills unto whom the Heathens of old sacrificed and is forbidden by God Levit. 17.7 They shall not offer their sacrifices any more to SEGNIRIM rough or hairy devills And the hold of every foule Spirit Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 custody that is receptacle Before he noted a speciall kind of devils hanting the deserts called Fayries or Satyres unto whom he now joyneth other devills or by every foule Spirit he meanes diabolicall apparitions Night-spirits and the like terrours such as often appeared unto Antony the Hermit in the deserts of Egypt Hieron in vitae Antonij and yet to this day are wont to appeare in desert places And Gage of every uncleane and hatefull bird Not only such as by the Law were unclean and might not be eaten Lev. 11. But dreadfull to the sight of men or which in nature are hatefull and hurtfull to men as Scrich-Owels Kites Vulturs Gripes Ravens c. All these denote horrible desolation for experience teacheth that old Castles Townes and unhabited places are for the most part the abode of Devills Ghosts Beasts Harpies and hatefull birds for such kind of creatures delight in deserts and desolate places remote from the company of men so that the Angell proclaimeth a horrible change of the Babylonish state For where before stood the stately walles Royall places high towers and Chappels of Romish Saints there shall lie broken walls rubbish and ashes where before the most holy Father the Pope with his Purple
there shall be no such ministery in Heaven that the Apostles are said to lay the foundation of the wall of the the holy City whereas rather that belongs to Christ Lastly that the Kings of the Earth are said to bring their glory unto this Citie ver 24. and that in it shall be medicine for the Nations which things are not to be understood of Heaven but of the Earth But there is nothing here touching these things which may not easily be applied unto the state of the glorified Church if wee well minde the scope of the Allegoricall Vision and observe other things which doe not at all agree with the state of the Church here on Earth as we shall shew in its place Certainely the glory of the Church shall never be so great in this life as to bee altogether without tares that there should bee none in her but Elected Ones that she should be stained with no scandals and feined Christians in a word that there should be no Temple nor Sun shining in her c. He saith secondly that the vocation of the Iews unto the Church Whether this Resurrection of the dead be the calling of the Iews is in Scripture often called a Resurrection of the dead as Rom. 11.15 for if the casting away of them be the reconciling of the world what shall the receiving of them be but life from the dead Isa 26.19 Thy dead men shall live my Carkasses shall rise againe c. Ezech. 37.12 I will open your graves O my People and cause you to come up out of your graves c. Dan. 12.2.3 And many of them that sleepe in the dust of the Earth shall awake some to everlasting Life and some to shame and everlasting torment Hosea 13.14 I will ransome them from the power of the grave I will redeeme them from death But verily it would bee a long worke for him to prove that these places of Scripture the first excepted doe at all belong to the calling of the Iews seeing Some doe manifestly speake of their deliverance out of Babylon Others of the Spirituall Redemption of the whole Church by Christ Others of the last Resurrection of the body Onely the Testimony of the Apostle is to the matter but proves nothing For neither doth it follow from the particular because there the conversion of the Iewes is called a Resurrection therefore here also There the thing is cleare here not so Nay here is no mention of a Resurrection but it is set forth under other figures And all the circumstances doe most evidently represent the Type of the last Iudgement AND I SAW A GREAT WHITE THRONE After these things saith AVGUSTINE Lib. 20. de C. D. c. 14 he briefly declareth the last Judgement it selfe and how it was revealed unto him which shall be at the second Resurrection of the dead viz. of their bodies First therefore he describes the Iudge with his preparation in this verse Secondly them that should be judged ver 12. Thirdly the processe and sentence ibid. Lastly the execution of the sentence viz. the casting of the adversaries into the Lake of fire vers 13.14.15 but the placing of the Elect in the Heavenly Jerusalem in Chap. 21. 22. This is the summe of the things remaining A Great Throne As set up for the Great that is Vniversall Iudgement of the whole world White bright with celestiall splendor and majesty And him that sate on it Namely the Iudge him undoubtedly of whom Christ himselfe speaketh Mat. 25.31 When the Sonne of man shall come in his glory and all his Holy Angels with him The white throne of christ his glory Ioh. 5.12 Act 17.31 then shall he sit upon the Throne of his glory Wherefore the white Throne is the Throne of his glory or glorious Throne neither are we to imagine it to be made of gold or Ivorie but thus the Iudicatory Power of Christ is called For the Father hath given all Judgement to the Sonne that by him the whole world should be judged Here therefore Christ the Iudge appeared unto Iohn sitting on his Throne in the Spirit that none should question but that the world shall at last be judged Why the last judgement is so often exhibited XL Argument of Christs deitie For this Iudgement to come is so often foretold in Scripture and exhibited to the sight of Iohn in this Revelation that the Godly indeed should wait with joy for that day of their deliverance but mockers be raised up from their security Furthermore without all doubt this Iudge sitting on the Throne is Christ because the whole Scripture agrees hereunto Now a little after in ver 12. he is called GOD before whom the dead shall stand to bee judged Therefore undoubtedly also he that sate on the Throne Chap. 4.2 was Christ gloriously reigning in Heaven That which followeth serves to signifie his unspeakable majesty From whose face the Earth and the Heaven fled away The splendor and majesty of the Iudge is such Husterosis is when a thing is before put down which should come after or contrariwise Lib. 20 de C. D. c. 14. as neither Heaven nor Earth is able to behold or abide the same How then shall the wicked stand before him Augustine understands it of the future renovation of Heaven and Earth and here also he acknowledgeth an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Heaven and Earth fled not before but after the Iudgement to wit saith he the Iudgement being finished then shall this Heaven and Earth cease to bee when the new Heaven and Earth shall begin For this world shall passe away by a change of things not by an utter destruction the Heaven and Earth I say shall flee away that is this shape of Heaven and Earth shall passe away because they shall be changed from vanitie through fire that so they may be transformed into a much better and more beautifull state Of which innovation the Apostle Peter professedly writeth The Heaven shall passe way with a great noyse and the Elements melt with heat but we expect new Heavens and a new Earth wherein dwelleth righteousnesse And Paul saith 2. Pet. 3.12 1. Cor. 7.31 The figure or falshion of this world passeth away Of which AVGVSTINE The figure saith he of the world passeth not away in nature for we expect a new Heaven and a new Earth in which judgement and righteousnesse shall dwell Of which Iohn in the next Chapter I saw a new Heaven and a new Earth that is purged from all vanities Rev. 21. v. 1 Of which innovation not a totall destruction the words following must be understood And their place was found no more not as if it were no where but that it remained not such as it was before But whether Heaven and Earth shall so change their place as that the Earth should be moved out of the Centre of the universe the Heaven by its bending downe no longer inviron the Earth is not known either
Heavenly glory The same thing the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doe import not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for her husband not for her spouse Then therefore she shall bee delivered unto her Husband for before the Marriage-Feast the Bride is preparing for her Bridegroome but the Feast being ended for her Husband For he who was before the Bridegroom is then a Husband 3. And I heard a great voyce Thus much touching the things he saw a new heaven and a new earth and the Heavenly Ierusalem adorned like a Bride Now he recordeth what he heard a two-fold voyce one unknowne the other of one that sate on the Throne both confirme the happinesse of the Bride The former voyce comes from heaven Therefore it sheweth joyfull and true tidings unto the Bride It was GREAT vehemently piercing Iohns eares that he might give good heed because the matter delivered is weighty But what was it Behold the Tabernacle of God with men As if he should say the Marriage-Feast is ended Hence forward the Bridegroom and Bride shall dwel together under one roofe for ever And he wil dwell with them An allusion unto the Bridegroomes abode with the Bride after the Marriage-Feast Now he fully comprehends the happinesse of the Bride as above Chap. 7.15.16 in two parts the fruition of all manner of good things and freedom from all evill The chiefe good is God To enjoy his presence and the sight of his face is the chiefest felicitie This hee seems to describe by a two-fold reason his presence and his communion with men Touching his presence he saith the Tabernacle of God is with men The which Tabernacle least it might be thought to be emptie and transitorie he addes And he will dwell with them Rev. 7.15 intimately and unseparably as above 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which seemeth to sound His Tabernacle shall be upon them namely thereby to refresh and preserve them from the heat of the Sunne By an allusion unto places subject to the Sun where men in respect of the heat hide themselves in Tabernacles or Caves under the Earth But here he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he will dwell with them be in one house as it were constantly and perpetually with them Therefore they shall enjoy the perpetuall sight and presence of God By Men he understandeth not al The habitation of Gods grace and glory but the Elect acquitted in Iudgement Now he speaketh of no personall habitation like as God the Word dwelleth in the temple of his flesh but of grace and glory But doth not God now also dwell with his Church Yea verily according to the promise in Levitic 26.11 whence this whole place seems to be taken and is repeated by Paul 2. Cor. 6. but he shall then dwell with us after another manner then now hee doth For here he hath dwelt with us 1. Personally in Christ 2. By his gratious presence in the Church bestowing on her the benefits of the Gospell and first fruits of the Spirit Then he will dwell with us through his glorious presence fully enriching the Saints with Heavenly brightnesse and glory and he shall be all in all and we shall see him as he is face to face Touching his communion with us it is added And they shall be his people and God himselfe shall be with them and be their God Now also he is our God and we are his people but this communion is onely by inchoated grace for now he bestoweth grace upon every one of us but in part 1. Cor. 13.9 Eph. 4.7 1. Cor. 12.11 2. Cor. 3.18 Phil. 3.21 Mat 13.43 1. Ioh. 3.2 according to the measure of the gift of Christ as he will Then shall be the consummated communication of glory when with open face we shall all behold the glory of the Lord and be changed into the same image from glory to glory when he shall change our vile bodie that it may be fashioned like unto the glorious bodie of his Sonne they shall shine as the sunne we shall be like unto â—im the proportion notwithstanding being kept that is between the head and the members The summe is Then the promise made unto the Church Lev. 26.11 shall be most fully perfected I will set my tabernacle amongst you and my soule shall not abhorre you I will walke in the midst of you and ye shall be my people and I will be your God Now God dwelleth with us by communication of grace then hee shall dwell in us by communication of glory the which eye hath not seen nor eare heard 1. Cor. 2.4 neither hath it entred into the heart of man 4. And God shall wipe away all teares from their eyes The second part of felicity is that we shall be subject to no miseries vexation or troubles of this life To be free from evill is a great happinesse of which also God is Author For he will free his people from all evill Now he reckons up five kinds of evill making this life bitter under which the opposite good things are to be understood The evils accompaning this life Teares Teares are expressed by the feeling of evill Now this life what is it but a vale of teares But then God will wipe away all teares from our eyes that is he will make it that we shall weepe no more by taking away all cause of teares turning our teares into joy according to the promise They which sow in teares Ps 126.6 shall reape in joy The phrase is taken out of Isa 25.8 and is an allusion unto the naturall affection of a mother to her child which useth to flatter the crying babe and wipe away the teares thereof And death shall be no more Neither the first nor second Isa 25.8 for it shall bee cast into the Lake of fire and utterly abolished according to the promise Hee will swallow up death in victory But hath not Christ by his death overcome death long agoe True but not as yet swallowed it up Notwithstanding although we now remaine subject unto corporall death yet whatsoever in it belongs to punishment that Christ hath taken away But then he shall abolish death wholly In the meane while he converteth the corporall death of the Saints into a resting from sinne and a passage to life for whither we live Rom. 14.8 Col. 3.4 Rom. 8.38 or whither we die wee are the Lords Christ is the life of the dead neither can death separate us from the love of God in Christ Jesus Now death being taken away what shal then follow but life everlasting Neither mourning As now we do for the death of friends and losse of such as are deare unto us This shall not bee then because there shall bee no death Our friends departed shal be restored unto us to see salute and rejoyce for ever with them Nor cry Which ariseth out of the evills turmoyles disturbances of this life For there shall bee everlasting peace and tranquilitie all tumults