viz heaven opened and Christ Comming thence with his holy Angels under the likenesse of a Captaine and troups of horsemen as horsemen use to rush forceably through the gates of a citie being opened And behold a white horse To wit Went worth The Maiesticall description of the Captaine figureth the glorious comming of Christ from heaven to judge Antichrist and the ungodly Therefore we are not to imagine that it is meant of corporall horses or horsemen or swords or any such thing But under the allegorie of military forces that brightnes of Christs comming spoken of 2. Thes 2.8 is here represented For Generals use not to goe on foot but to be mounted on brave horses that with facilitie and swiftnesse they may be here there in the army to put forward the battle the more hotlie So Christ sits on a white-horse by which is signifyed the divine majesty power and glory of the judge For the white colour here denotes excellency Before at the opening of the first seale came forth a white horse with his rider c. The rider indeed is the same both there and here namely CHRIST but the white horse is diverse For the former signifyed the Apostolicall Church pure and white on which Christ riding obtained the first victory over Paganisme Here he comes forth on a white horse of majesty and heavenly glory to obtaine the last victorie over Antichrist And that the world might know him to be that Great Pontife of Rome he himself causeth his God as often as he takes on a journey to be carried on a white horse with a silver bel and to be sent a day before him with his servants and scullions Was called faithfull and true The General for our consolation is set foorth by diverse titles illustrating his divine Majestie and power Other Generals indeed use to goe forth with great warlike furniture but are ignorant of the event For it is not in their hands to dispose of the doubtfull successe of battles but instead of conquering they are often overcome or slain But the titles of this Generall do al tend to certifie us that he shall undoubtedly and certainely obtaine the victorie bee the power of the adverse partie never so great Faithfull In authorising and maintaining his forces TRVE in rendring wages and rewards to such as have fought stoutly This sentence is enough for the allegorie For faithfullnes in preserving and trueth in rewarding souldiours doth much commend a General And in righteousnesse he doth judge and make warre This Captaine comes not onely as a warriour but also as a judg both offices he administreth in righteousnesse that is righteously He will execute Judgement righteously because to the upright he will render the promised reward of life and glory to the wicked the wages of death eternal according to the declaration of the Gospel Rom. 2. v. 6.16 And â—â—o he shal fight the battle altogether in military equity No man shal be injuriously spoiled or hurt by his forces which otherwise is customarie in warre The adversaries onely shall suffer by this conflict beeing either slain or taken Which againe is no obscure argument to proove that here is intended that righteous judgement spoken of Rom. 2.5 12. And his eyes as a flame of fire Like to the eies of the Sonne of man walking in the mids of the Candlesticks Chap. 1.14 Flame gives light Fire burneth It signifies mightie quicknesse in sight and fervencie of this General The which vigilancie of Christ for his Church was before also set forth But here it denotes his quicknes in perceiving al things For he shal Iudg even the secrets of the heart It signifyes also the providence and valour of this warriour who not onely lookes to the necessities of his armie but knows also the hidden plots and counsels of the adversaries bringing the same to nothing like as fire consumes the stubble And on his head were many crownes Our General weares a royall diadem on his head The Beast also had ten crownes on his heades or three upon one But Our Captaine hath many more And therefore is not lesse in Dignity but in Power farre exceeds Antichrist his pretended Vicar A name written that no man knew This name Iohn himself doth by and by expresse The word of God The King of kings And Lord of lords This is the name of the Sonne of God Ephes 1.21 Philip. 2.10 The which name the Father hath giuen him farre above every name That in the name of Iesus every knee should bow of things in heaven In earth and under the earth But how is it that none knowes it but himself seeing Iohn wrote and revealed the same unto us I answer he saith truely No man knowes it because no man knowes the Sonne but the Father and to whom the Sonne will reveale him Now this name he revealed to Iohn How no man knows the name of this General and by him to us Therfore all are excluded from the knowledge therof except it be by Revelation and faith We know him because he hath revealed himself unto us and because we haue beleeved on the Sonne of God The wicked know him not Either because it is not revealed unto them Or because being revealed they beleeve not the same Before to him that overcame was promised a white stone and in the stone a new name written which no man knoweth Chap. 2.17 saving he that receiveth it This is the name of the children of God which none know but such as apprehend their adoption in Christ like as no man knoweth the sweetnesse of hony but he that tasteth it Therefore the Papists are prophane and wicked in requiring us to proove our adoption by arguments and because they apprehend not the same in themselves therefore they make a mock of it tormenting themselues and others with doubting and despare of salvation 13. And he was clothed with a vesture dipt in blood His bloody vesture sheweth that he was to returne victoriously from the slaughter of his adversaries For he is sprinkled with blood as if he had already fought the battle to signify the certainty of the victory The reason will more clearly appeare in v. 15. Now that which some doe here bring in touching Christs body appearing bloody and his wounds yet remaining is not to the purpose in hand And his name is called The Word of God This name Iohn in his Gospel and Epistles gives to the Son of God Whereby we know that this Captaine is Christ the Sonne of God As also it gives us a mark to note of the writer of the book For it is the peculiar Phrase of the Apostle and Evangelist Iohn to cal the Sonne of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Word of God either in respect of his person Because he is the wisdome of his Father Ioh. 1.18 Or of his office because he is the spokesman of the Father through whom he revealeth unto us his wisedome and counsell 14. And
true Messias before whom there was no other neyther shall there be any after him But 1 Isai 44.6 the text sheweth the falshood hereof for as in Isai Jehova calleth himself the first and the last absolutelie so here Christ speaketh the same of himself both absolutely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and with an Emphasis also that is with an expresse signification of his person I am that first and that last 2. Though it be true that this belongeth to God the Father yet is it not true that it belongeth to him onely For the Son beeing one in Essence with the father assumeth it likewise unto himself even as he saith in the Gospel I and the father are one For as is the Fatâ—er so is the Son because as among men the Father and the Son Qualis pater talis filius are of one the same essence Even so as God the father is the first and the last that is Eternall so also is God the Son the first and the last that is Eternally begotten before the world was For the father who is Eternall cannot have a son but he must be Eternall also forasmuch as the Father is not without the Son Lastly we grant that Christ is called the first and the last in regard of his office because neyther before him was nor after him shall be any other Messias yet it is false that Christ is onely so called in regard thereof not chiefly in respect of his Essence For the Word was in the beginning not in regard of his office onely but of his divine nature for the Word was God In which respect Christ said to the Iewes before Abraham was I am But the heretike further objecteth that he who absolutely is said to be the first and the last that is he whose essence is without beginning or ending he cannot die For he that dieth ceaseth to be But Christ saith of himself that although he now liveth yet he was dead therfore he is not absolutely called the first the last I answer There is a fallacie in the argument as I have before shewed in chap. 1.18 For Christ saith not that he was dead simply neyther according to his divinity in which regard he is the first and the last absolutelie but as he tooke Flesh and in this regard he coulddy as the scriptures testify 1 Pet. 4.1 1 Pet. 3.8 Christ suffered for us in the Flesh he was mortified in the Flesh c. which limitation he himself propoundeth to us in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and lived for he saith not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he lived again nor in the present tense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he liveth but in the preterperfect tense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he lived or was alive to wit even then when he was dead in the flesh he lived as he was God Now this could not possibly be in respect of one the same nature Therefore there was in Christ being dead in Flesh another nature to wit divine the which sustained raised up his dead body Thus we have freed the eight argument of Christs godhead from the cavils of the heretike the repetition whereof was not unprofitable because of the grievous trials dangers martyrdoms which were to befal them of Smyrna for the gospels sake now here Christ doth encourage them to be faithfull even unto death because he once being dead liveth eternally and dyeth no more but remayneth for ever to defend all his and to restore them from death to life I know they workes The whole narration is ful of prayse comfort and containes three things 1 a commendation of their vertue 2. a praediction of the dangers at hand 3. an exhortation to constancle The Vulgar omitteth thy workes as here so v. 13. But the words are in the greeke copies Workes in this place are not to be understood as before v. 2. indifferently eyther for good or evil for Christ reproveth nothing in this pastor not that he was without sinne but as irreprovable in his life and office and blamelesse before men 1 Tim. 3.1 Tit. 1.7 the which the Apostle requireth in a Bishop But to be taken of good workes onlie the which he commendeth in this Bishop and encourageth him to perseverance in the same I know An hebrew phrase that is I approve by worker I understand in general the moral vertues wherwith he was excellently indued as also his zeal diligence in performing the worke of his ministrie Hence we are taught alwayes to remember that Christ beholds our actions takes delight in whatsoever is good what is evil in us he disliketh let us therfore walke with reverence in his presence that so he without beeing offended with us may still walke amongst us He addeth three other things in special concerning his commendation Thy Tribulation Which thou hast sustained at the hands both of Jewes and Gentiles for my name sake And thy Povertie that is spoild of thy earthly estate by the adversaries of the truth for the Governours of Provinces persecuting as they pretended the Christians for their religion did chiefly thirst after their goods so robbing them made a publicke sale therof even as it is to this day the common practice of the Romish harpies But thou art rich this being put in by a parenthesis mitigates the miserie of his povertie calling him rich because the faithful howsoever spoiled of their outward estate are yet possessors of heavenly riches Heb. 1.2 which the wicked cannot deprive them of for by faith they inherit Christ Who is the heire of all things And in whom are hid all the treasures of wisedome and knowledge This is indeed one of the Paradoxes of our religion that Christians are rich in God though poore to the world Now this thing ought not to seem strange unto us seeing heathen philosophers could say that onely wise men are rich men in as much as wisedome alone sufficeth to make a man blessed but how much more then doth the true knowledge of God and of Christ inrich us with all spiritual blessings whatsoever becomes of our transitorie goods in this life And the blasphemie of them That is the Iewes who persecuted the Christians blasphemed Christ counted him a deceiver a magician and justy crucified opbraiding the Christians to be idle and foolishmen Apolog. cap. ult worthy of nothing but stripes torments hanging the like as Tertullian recordeth Now these blasphemers named themselves for honour sake Iewes as if they were the onely people of God But Christ saith they are no Iewes but a Synagogue of Satan that is a blasphemous congregation led by Satan to their destruction Thus Christ applies the title of their Synagogue wherin they boasted to their shame and approbrie And are not For he is not a Jew which is one outwardly neyther is that circumcision which is outward in the flesh but he which is one inwardly c. Here we see that titles availe
Because in order of justice al evil workes whatsoever deserve punishment for the soule that sinneth shall dy But good workes how great-soever beeing debts duties can-not merit at the hands of God 5. He that overcommeth the same shall be cloathed Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he but the old translator reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so shall he be cloathed The conclusion containes a promise with an Epiphonema as formerly The promise is extended not onely to those few in Sardis spoken of but to all who overcome the world Satan c. se chap. 2. v. 7.11.12.26 Thus by a threefold promise all are stirred up to hope for victorie the two former are metaphorically propounded the third properlie yet all seem to signifie one thing for what can be given to them that overcome more then the crowne of life eternal however in the reward promised we may note a certain gradation First He shall be cloathed with white raiments This by a metaphor signifies the heavenly glorie with which we shall be cloathed as with a royal garment What more I wil not blot out his name out of the booke of life This further notes the eternitie of glorie for not to have our names blotted out of the booke of life is to have them allwayes remaine therein that is to enioy eternal glorie What more I wil confesse his name A further degree promising to make knowen the constancie and faith of every one by name even before the throne of the blessed trinitie and in the presence of the holy Angels A glorie indeed surpassing mans opprehension For what is more honourable then when a general doth by name before the whole armie declare the valiant exploites of this or that souldiour But this Christ promiseth here to doe and in Mat. 10.32 Whosoever therfore shall confesse me before men him will I confesse also before my father which is in heaven but whosoever shall denie me before men him will I also denie before my father which is in heaven And before his Angels As beeing the most holie ministers of God and witnesses of our glorie Hence we note first that the saintes are said to have a two fould cloathing for as we heard before some in Sardis were commended for not defiling of their garments and yet promised besides to have other white garments given unto them the former are said to be ours not as proceeding from our selves but because we are enioyned to have them meaning both morall endowments of bodie and mind as also the grace of faith and love and other spiritual gifts which we must have and preserve cleane and undefiled 2. Cor. 5.3 that so we may be cloathed hereafter in white According to that of the Apostle If so be that being cloathed we shall not be found naked For no man shall be cloathed in white in the heavens who hath not been indued with faith and true repentance in this life Secondlie we are to take notice that in scripture God is said metaphorically to have a threefold booke The first is the booke of his providence which is the knowledge and counsel of God concerning the actions and events of all things first and last of this the prophet speaketh Psa 139.6.16 c. all things are written in thy booke The other is the booke of Gods universal judgment which is his knowledge concerning all those things which everie one hath don whither it be good or evil and to be judged accordingly in the last day as in cha 20.12 and the bookes were opened The third is the booke of life that is Gods praedestinating both of the elect and reprobates Ps 69.29 Isai 4.5 Dan. 12.2 Phili. 4.3 Reve. 18.8 17.8 22.19 the first are said to be written in this booke the other not but blotted out of this the scripture speakes in many places yet that in Rev. 20.12 then the bookes were opened may be understood of them all for in the same verse the booke of life is expresly mentioned Thus God is said to have bookes metaphoricallie Not as if eyther he hath or stood in need thereof for so it cannot bee but by an Anthropopatheia he speaketh to our capasitie For God doth all things without such help or meanes even by his eternal foreknowledge counsel government and judgment But thus men cannot doe for whatsoever is don in their counsels cities families contracts c. for memory sake is set down in writing that so as there is occasion they may looke it over and call to mind such things as they desire Now concerning the elect Luk. 10.20 two things here are spoken of them First that their names are written in the booke of life Phil. 4.3 or in heaven as Luk. 10.20 by which manner of speech we are taught that true beleevers doe not obtaine salvation by chance but were elected of God to life in Christ before the foundations of the world and known from them that perish Secondly their names are never blotted out of this booke as it is here testified J will not blot out his name out of the booke of life By which phrase is signifyed that the salvation of the Elect is certaine and sure and that they shall never perish according to the promise no man shall plucke my sheep of my hand It is impossible the elect should be seduced All which serves not for curiositie but for our comfort that we being certaine of our salvation might joyfullie persevere in weldoeing unto the end Of infidels and reprobates two things are also spoken First that their names are not written in the booke of life as appeares Rev. 13.8 Rev. 13.8 17.8 20.15 Secondly they are blotted out of the booke of life Ps 69.28 and cast into the lake of fire Let them be blotted out of the booke of the living and not be written with the righteous And whosoever was not found written in the booke of life was cast into the lake of fire by which is signified that they who are not predestinated shall certainlie perish But this seems to imply a contradiction as not to be written yet to be blotted out I answer that this is taken in a double sence 1 Eyther of such who in the Eternal counsell of God are thus written and so are never blotted out Or 2 according to the appearance and boasting of hypocrites For thus they are said to be blotted out that is declared never to have been written therein we see there are many hypocrites in the Church who are taken for a while to be the elect of God whereas in truth they are not Therfore when their hypocrisie is discovered and they justlie cast out of the church then they are said to be blotted out As Ambrose Augustine have wel observed Matt. 24.24 Io. 10.28 Not withstanding it followeth not that any of the Elect shal be blotted out For this is contrarie to that promise of God It is impossible the Elect should perish none
shall plucke my sheep out of my hand This argument concerning our perseverance is full of comfort for all the faithfull being elected are written in the booke of life and shall never be blotted out Whosoever therefore can now assure himself to be a beleever ought certainly now to beleeve that he is the chosen of God and that he shall assuredlie persevere in his faith feare and service for evermore yet not by his owne strength for that were presumption and repugnant unto faith but by the power of God who keepeth the elect through faith unto salvation 1. Pet. 1.5 ready to be revealed in the last time 6. He which hath an care This needs no new explication but practise See chap. 2. v. 7.11.17 The VI Epistle to the Angel in Philadelphia 7. And to the Angel of the Church in Philadelphia write These things saith hee that is holy he that is true he that hath the key of David he that openeth and no man shutteth and shutteth and no man openeth 8. I know thy workes behold I have set before thee an open doore and no man can shut it for thou hast a little strength and hast kept my word and hast not denyed my name 9. Behold I will make them of the Synagogue of Satan which say they are Iewes and are not but doe lie behold I will make them to come and worship before thy feet and to know that I have loved thee 10. Because thou hast kept the word of my patience I also will keep thee from the houre of temptation which shall come upon all the world to try them that dwel upon the earth 11. Behold I come quickly hold that fast which thou hast that no man take thy crowne 12. Him that overcommeth will I make a pillar in the temple of my God and hee shall goe no more out and I will write upon him the name of my God and the name of the citie of my God which is new Ierusalem which commeth downe out of heaven from God and I will write upon him my new name 13. He that hath an eare let him heare what the spirit saith into the Churches THE COMMENTARIE VNto the Angel in Philadelphia There were divers tities of this name Lib. 12. But this was in Asia and as Strabo writeth much incident to earthquakes this Church was purer then the rest for whereas all the others Smyrna onelie excepted were sharpelie reproved by Christ this Church with her teacher is singularly commended not but that they had their faylings for there is no Church in this life without spot or wrinkle but because their sinceritie and faith was such as it covered all their infirmities God beeing pleased to take no knowledge thereof Now Christ commends the faith constancie of this Bishop above the rest foretels his combats with the Iewes and promiseth to assist him in the persecution now at hand Lib. 3. hist. cap. 37. moreover he exhorts him to be constant to the end Some thinke he was Quadratus a disciple of the Apostles of whom Eusebius makes mention but more of this in its place Among the Epistles which are attributed to Ignatius the sixt was written to these Philadelphians in which he exhorts them to keep the unitie of the faith and flie heresies but in it the Eminencie and Primacie of Bishops is too hyperbolically extolled Ignatius his Epistle to the Philadelphians Yee Princes saith he be subject to Caesar ye souldiours to the princes but let priests and deacons with the whole clergie and people souldiours and princes yea and Caesar also obey the Bishop and let the Bishop be obedient to Christ as Christ is to the Father But it is apparent at that time the souldiours with all the princes yea Caesar too were so far from embracing the faith as that on the contrarie they cruellie persecuted both Bishops all other Christians Notwithstanding there is in that epistle a sentence verie observable carries a note of true antiquitie I have heard saith he Some say if J finde not the Gospel in the ancient J will not beleeve but to such J say to me Christ is antiquitie and whosoever obeys him not it wil bee their certain and irrecoverable destruction A fitt sentence to be applied against the Papist who enquire after the antiquitie of our doctrine but this by the way The parts of the Epistle are three The inscription narration and conclusion These things saith he that is holy he that is true In the preface the person of Christ is gloriously described by fower Epithites First hee is called holy 1 Cor. 2.30 both because hee is in himself holie and is made to us of God Sanctification besides hee loveth holinesse and can not abide impuritie 2. Is true that is constant in keeping his word and performing his promises and threatnings loveth truth in us and detesteth all falshood whither in life or doctrine yea none shall escape unpunished that takes ought from his promises or threatning Here we have the twentieth argument of Christs deitie XX Argu. of Chr. deity Isay 6.3 For none absolutely save God alone is in scripture called the holy and faithfull one Thus the Seraphims cryed one to another Holy holy holy is the Lord God of hostes And who is true or truth besides the Lord The Lord is righteous in all his wayes and holy in all his workes In Dan. 9.24 Ps 145.17 he is called the most holy and it seemeth that these two Epithites of Christ were thence taken Christ saith of himself J am the way the truth and the life Ioh. 14.6 1. Io. 5.20 This is the true God and eternall life So here these things saith he that is holy he that is true Thus we see the divine majestie of Christ fully declared Here also let us note the detestable boldnesse of the Pope of Rome who wil be called the most holy Father yea holinesse it self Is not this to lift himself up above Christ doth he not herein manifest himself to bee the great Antichrist Christ indeed is absolutelie called the holy one but the Pope calleth himself the most holy one and that absolutely Thus he proudly exalteth himself above Christ which is proper to Antichrist The like we noted from the title of Christs priesthood Heb. 4.14 where hee is twise called a great hie Priest But the Pope arrogates to himself a higher title viz. the greatest hie priest wherein againe he lifteth himself up above Christ and plainelie shewes that he is not his vicar but rather the successor of the Archpriest of the Pagans whom the Romans called Archflamins But perhaps it will bee objected That the Pope is called the greatest hie Priest not in respect of Christ but of other inferior hie priests and beeing the supreme and universall bishop But this unlooseth not the knot For in what respect soever he calleth himself the greatest hie priest it is evident that herein hee maketh himself greater then Christ
sufficient for the attaining of spirituall riches And this kind of faith we willinglie graunt to Ribera who here cavils against us Christ therefore mentioneth their pride as another cause for which he will spue them out as appeareth by the causal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because thou sayest that is proudlie boastest therefore I will spue thee out my mouth And knowest not that thou art wretched Here he refuteth their vanity and foolishnes by a contrarie judgement of them For as it is a vaine and foolish thing for a beggar to boast of the riches which he hath not even so is it for men to be lifted up with any confidence of spiritual riches before God seeing in this respect they are altogether destitute And though we may abound in outward goods yet to glorie therin is vanity for they are transitory perish in their use And knowest not Here he sheweth that ignorance is the cause of the pride of hypocrites indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 know thy self is a verie hard lesson And therfore there is no better remedie to beat downe our pride then to examine and know our selves That thou art wretched He sheweth us in five epithites what hypocrites are yea what all of us are by nature Wretched Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The natural miserie of all men that is oppressed with calamitie and sicknesse such a thing is hypocrisie and pride before God And miserable Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deprived of mercie without which men must perish for ever And poore Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as destitute of righteousnesse true holines before God as the poore beggar which hath not any thing to supply his necessity And blinde Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is one ignorant of his miserable state and condition hypocrites ordinarily are sharpe sighted in wordly matters yea many times they have a large knowledge of divine mysteries not withstanding touching the knowledge of themselves they are as blinde as beetles And naked Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wanting Christ the wedding garment For hypocrites though they be partakers of the Sacraments yet beeing destitute of true faith put not on the Lord Iesus Thus Christ in reproving of these men stirres us up to the knowledge of our owne miserie and the seeking after of Gods mercie for knowledge is the first steppe to salvation 18 J counsell thee to buy of me Gold In the fourth place he prescribeth to such as are desirous of salvation remedies against their evils In which he metaphorically describeth faith and true repentance with the fruit thereof The first is to buy Gold this remedy is opposed to three evils But what can a begger buy without mony with a price indeed not any thing but according to the manner of beggars onely by intreaty prayer to God alluding undoubtedly unto the prophesie of Isay Isai 55.1 Ho every one that thirsteth come ye to the waters he that hath no money come ye buy eat yea come buy wine milke without mony without price Wherfore doe ye spend mony for that which is no bread Where the Lord teacheth us first that the means necessary to salvation are attained by free grace Secondly he reproveth their hypocrisie who thinke to obtaine it by the merit of workes Lastly the Simonie both of the old Pharisees and new Romanists who sell heaven for mony also their foolishnes who bestow gold on such trash is here condemned But on the contrarie he commandeth them to buy Gold tryed in the fire by which some understand the word of God Psa 12 7. 119.127 1 Pet. 1.7 purer then silver tryed seven times in a fornace to be desired above gold yea above most fine gold Others understand it of faith by which onely we are made partakers of all heavenly blessings The which being tryed by the fire of afflictions is much more precious then gold that perisheth Both these interpretations are sound For Christ sends hypocrites to the law the Gospell by which we come to know our owne misery want which causeth contrition uncovers the maske of hypocrisie stirres up earnest desire for grace workes in us confidence in the mercie of God And by faith the forgivenesse of our sins righteousnes sanctification eternal salvation is obtained through Christ Iesus Buy of me A worthy sentence Christ is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or merchant who alone dealeth in the heavenlie merchandise of our salvation offering the same unto us in the Gospel not for a price or in regard of workes sake but freely to be obtained by faith prayer Here is that Monopolie of Christ our lord without which there is no salvation They therfore who look to be saved by saintes shall misse of their expectation and so shal all who give credit to the indulgences of Antichrist setting heaven to sale for mony XXIV Argu. of Chr. deity This therfore is a XXIV argument proving the Godhead of Christ For that which is here ascribed to Christ is by the prophet attributed to Iehovah God That thou mayest be made rich They who posses much gold are accounted rich in the world now it is not gold but faith by which we posses Christ with all his treasure that makes us rich in Gods account And white raâ—â—ent This is opposed as a remedie to the fift evill having bought gold of Christ we must also buy white raiment For he saith that we are both poore and naked and therfore as we stand in need of gold to supply our poverty so likewise raiment to cover our nakednes What is meant by raiment appeares by the effects namely the covering of our filthie nakednes that is the deformitie and guilt of sinne the which cannot be covered by any righteousnes or merit of our own Isai 64.6 Because all our righteousnes is as filthie cloutes in the sight of God Now Christ with his righteousnes is this white and impolluted garment which is put on by faith and in a speciall manner received of the faithfull in the sacraments Thus we see that to buy white raiments is by faith to seek for appropriate unto our soules righteousnes and salvation in and through the alone merit of Christ It is called white because it is purified in the blood of Christ that immaculate and undefiled lambe for whitenes doth denote puritie And he seems to allude to the manner of the Romanes called candidati who seeking for any office or dignity in the common wealth Vide Cicer. pro Mur. came clothed in white apparel to the place of election by their garments testifying the integrity which becommeth magistrates The white garments spoken of in v. 5. denote our being made partakers of heavenly glorie but not so in this place for the former place hath respect to the reward of victory after this life but here he speakes of white raiment with which we must be cloathed in this life that so we
sung unto the Lamb 1. By both companies representing the Church triumphant who celebrate the benefit of their redemption glorification obtained by the blood of the Lamb. v. 8.9.10 2. By a third apparition or companie of Angels celebrating the worthinesse power and divine glorie of the Lambe v. 11.12 3 By a fourth apparition of all creatures rendring prayses and blessings unto God on the throne and unto the Lambe v. 13. And last of all the two first apparitions of the 24 Elders foure beasts closing up the thanksgiving by a divine adoration v. 14. The first part of the Chapter A description of the booke sealed 1 And I saw in the right hand of him that sate on the throne a booke written within and on the backside sealed with seven seales THE COMMENTARIE ANd or then I saw I will not here repeat all the diverse opinions of interpreters concerning this book who rather obscure then unfold the obscurity thereof but onely will cite some of the most probable The common opinion about the booke Most interpret it either of the booke of the old Testament or els the whole volume of Gods booke both old and new which is in the right hand of God because it is inspired by the holy Ghost and the contents thereof are in the hands of God alone This booke is written within that is obscurely in the old Testament without that is openly in the new or within as respecting the mystical sence without the litterall It is sealed with seven seales because the mysteries thereof are hid from humane reason 1 Cor. 2.14 It cannot be opened by any creature because the naturall man receiveth not the things which are of God The Lambe alone is worthy to open it because he onely hath fulfilled the scriptures and he onely doth reveal unto us outwarly by his word and inwardly by his spirit the hid things thereof These things in themselves are true and according to godlines but I judge they serve little to the purpose in hand because here he treats not about the obscurity or manifestation of legal types neyther are the mysteries thereof revealed in this booke but things of another nature and which concerne the condition of the Church under the Gospel Neither can it be said that the old and new Testament was as a sealed booke unto all creatures untill the time of Iohn seeing it would then follow that both the Prophets and Apostles were ignorant of the writings of Moses and the Prophets Besides all the bookes of the new Testament were then already written and so not shut but knowen unto all such as had their sences exercised in the scriptures of God even as the preaching of the Apostles opened a doore unto the faith of the Gospell unto every creature And therefore this interpretation seems to be repugnant to the holy scriptures and injurious to the Apostolicall Churches They seem to come neerer the marke Another opinion of the booke who understand it of the booke of Gods providence For the scriptures attribute three sorts of bookes to God 1. Of his providence 2. of life and 3. of universall judgement of which we have treated Chap. 3.5 But these also differ in opinion Some take it in a generall way for the booke of Gods decree concerning the governement of the world which interpretation is to large seeing not all Gods secret judgements but onely such which concerne the state of the Church are here intended Therefore I rather assent to them The booke is the Revelation it self who understand it litterally of the booke in which all these things were contained which Christ was pleased to reveale unto Iohn concerning the last times the which he afterward penned and left the same unto the Churches This booke I say is the revelation it self not as if he saw a materiall booke but a visionall booke so to speak wherin was written Gods secret decree touching the future event of the Church and her enemies Thus also Andreas Ribera expound it For first this is the same booke which Iohn after it was opened is commanded to eat up that is fully and clearly to take knowledge thereof And which was sweet in his mouth like hony that is he was much delighted with the knowledge of so high mysteries but by and by it became bitter in his belly as gall that is he was much greeved in foreseeing the great calamities of the Church as we shall see Chap. 10. for the booke there mentioned is the Revelation given unto Iohn Furthermore the contents of the whole Revelation is taken out of this booke For at the opening of the seventh seale seven Angels are said to come forth sounding with trumpets signifying thereby the diverse changes of the Church in the third vision At the sounding of the seventh trumpet the Dragon and two beasts are raised up against the Church in vision the fourth Presently here upon follow seven Angels powring forth the vials of the last plagues upon the earth in vision the fift Afterward one of these seven Angels pronounceth with a mighty voyce the judgement of the great whore and ruin of Babylon in vision the sixt At length the new Ierusalem with the marriage of the Lamb is represented unto John in the last vision whence we see that the whole matter of the Revelation was comprehended in this booke not included in a few Chapters viz. from 6. to 11. as Alcasar supposeth To be short the circumstances of this booke doe altogether agree with the former preface For as Christ is there said to receive the Revelation of God and by an Angel to deliver it unto Iohn so this booke was in the right hand of him that sate on the throne taken out of his hād by the Lamb opened delivered unto the Angel who gave it to Iohn commanding him to eat it Chap. 10. Forasmuch therefore as all things thus agree together there is no question but this booke here spoken of is the revelation it self delivered unto the Apostle These things observed the three following circumstances will bee the lesse obscure 1. The booke is held in the right hand of him that sits on the throne because God is the author of the revelation in Gr. it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the right hand and is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the hand as appeares v. 7. where the Lambe takes the booke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of his right hand therefore it was In and not at his right hand as some will have it Now he is said to have it in his right hand to the end to give it unto Christ to open As men reach out with their right hands what they give unto others And I suppose we need not seek for any other mysterie in this expression 2. It is written within and without that is there was no place emptie in it For we are to understand this litterally This booke was not made as
we understand it of Christ himselfe or of his Angel mentioned Chap. 1.1 22.16 However it seems rather to be meant of Christ in that it is said he ascends from the east For Christ is the sun of righteousnes arising from on high and he it is that hath the seale of the living God for he is the Image of the invisible God the brightnesse of his glory the Character of the person of the Father Sealing the elect because in him wee are chosen before the foundation of the world Also hee sealeth because he giveth faith unto the Elect justifies regenerates sanctifies them sealing in their hearts the witnesse of the spirit that they may not be seduced by the guile of Antichrist Now forasmuch as these things are proper unto God I rather understand this to be spoken of Christ then of any created Angel The seale which he imprints on the Elect What the seale of the living God is the Apostle explaineth 2 Tim. 2.19 the foundation of God standeth sure having this seale the Lord knoweth who are his Moreover that this is to be understood of Christ it may be probablie gathered because this vision is like unto that in Ezech. 9. where the Prophet saw six men every one having a slaughter weapon in his hand for to destroy Ierusalem He saw also one man among them clothed in linnen with a writers inkhorn by his side to mark such with the signe Thau on the forehead as mourned for all the abomination committed in the city that is all the godlie who were not polluted with idolatrie Now here all interpreters understand Christ the mediatour Neyther doth it any way contradict what we say in that Christ is sayd to be the Lambe opening the seale for as we have shewed Chap. 5.2 it is not strange that he should be represented in diverse formes in this visionall Revelation He cryed with a great voyce This angel doth two things First with a great cry he forbids the evil Angels to hurt the earth sea and trees adding a limitation untill he had sealed the servants of God the sence is seeing those that were to be sealed are the servants of God therefore power of hurting is not given unto them till this sealing be finished least they should bee promiscuously wrapt in the danger of seducement and so be destroyed with the rest Secondlie he sealed an hundred fourtie and four thousand of the twelve tribes of Israel This great cry denotes Christ power over Antichrist and his instruments whose madnesse he so bridleth as that they cannot by their tyrannie proceed further then what is permitted them And therefore it is said to whom it was given to hurt the earth and the sea Hence it appeareth in the first place why they held the windes from blowing towit that they might hurt the earth and the sea that is destroy the Churches by pestilent doctrine Secondly that the devil howsoever he doth forciblie stirre up Antichrist unto crueltie against the Gospel and endeavours to blot the elect out of the booke of life yet he can do no more then is given unto him that is no more then what is graunted him by Christ the Angel of the East Now the Apostle teacheth us 2 Thessa 2. that the power which is given him is over them that perish 8. Hurt not the earth what is meant by the earth sea trees I have already shewed The enemies of the windes are commanded not to hurt these so that we see they cannot rage dominere as they list Antichrist hath taken possession of the Churches of Christ neyther is Antichrist stronger thon Christ although he hath invaded his Churches For it was don by permission onely Now the reason thereof we must not too curiously search into But acknowledg that the security ungodlinesse and ingratitude of Christians deserved the same as the Apostle shewes 2 Thess 2.11 For this cause God shall send them strong delusion that they should beleeve a lye because they received not the love of the truth Till we have sealed to wit I and my ministers For Christ is not without his ministring spirits But whither he had now more Angels with him as Ezech. 9.2 or not the same is not expressed He doth not simplie forbid them to hurt but limits the time and untill that prefixed time these destroyers could do nothing Thus Antichrist hath not hurt the earth sea and trees that is by his Angels brought the particular Churches of the West under his yoke eyther against the will or knowledge of Christ but by his sufferance neyther could he hurt them sooner then Christ would nor shall he be able to doe it any longer then it seems good unto him Now touching this sealing we are briefly to consider who were sealed when with what signe wherefore and how manie Who they are he shewes saying untill we have sealed the servants of our God Who are these sealed ones these are the elect in Christ who worship not idols or Antichrist but God in faith and true obedience This sealing is partly eternal partly accomplished in time What this sealing is From eternity God hath sealed all them that shall be saved in the counsell of praedestination which is made founded on Christ Ephes 1.3 In time he sealed his when now for a thousand yeeres he stirred up many witnesses of his truth faith beeing indued with true knowledge excellent gifts heroick boldnes who stoutlie opposed the impostures of Antichrist by their preaching and writing preserved very many faithfull ones from his idol worship But chiefly he hath and doth seale in these last times in restoring almost in all the provinces of the Christian world the lost truth of the heavenlie doctrine by his servants and excellent divines who have dissipated the mist of popery by the light of the Gospell and purged many Churches in Germanie France England Denmark Poland Bohemia Moravia Hungarie from Antichristian pollutions plucking them as a prey out of the jawes af the devill I confesse indeed that all the members of these Churches are not elected neverthelesse they are all separated from Antichrist so that he cannot hurt them yea we doubt not but that a great number of them appertain unto the election of grace In Ezech. 9.4 Wâ— haâ—â— manner of seale this is we read that all which were to be preserved from the common destruction were marked with the signe Thau but here no certaine mark is expressed Ribera will have it to be meant of the signe of the crosse Now we know that many who are signed with the popish crosse are the bondslaves of Satan but none of these here sealed shall perish seeing they are marked to this end that no man should hurt them Alcasar saith wel that this is no external signe which may bee discerned with corporal eyes neyther is it made by any created Angel but immediatelie by the holy Ghost who himself marketh such with the signe of
4.5 it is said out of the throne proceeded lightnings thunders voyces with seven lampes of fire burning In Chap. 8.5 Christ casting his censer of fire into the earth there were voyces and thundrings and lightnings and an earthquake But in these places the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thundrings hath no article set before it but here it is read with an article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The thundrings as having reference to the former thunders The thunders in Chap. 8. we applied to the calamities under the red horse The thunders in Chap. 4. to the terrible threatnings of the Law by which Christ doth strike and terrifie the consciences of Antichrist other adversaries as to be self convicted however they furiously rage against Christ for my part therefore I doubt not but this place is to be expounded by the others and that these thunders figuratively doe denote undanted teachers who shall thunder out the word of God against tyrants hereticks Antichrist as thereby they shall be made altogether inexcusable Seven A definite number for an indefinite that is many shall thunder out their voyces against Antichrist It is verie emphatically said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their voyces as dictated to them by the spirit of God and divinely commanded so to doe For without doubt these heroick teachers who opposed themselves against Antichrist were stirred up by the speciall instinct of the spirit of God Some understand it of seven that is of diverse gifts graces of the holy Ghost bestowed upon the teachers of the Gospell which comes all to one in case the scope be minded namelie that this also serves for the comfort of the godly For Antichrist shal not alwayes have a quiet and peaceable kingdome because Christ both by his roaring voyce and by the thundrings of his faithfull ministers will many times disturbe him to the end he may not seduce all Brightman makes the seven thunders to be the seven Angels spoken of Chap. 14.6 But there onely six are mentioned besides it seems not to agree because the voyces of these thunders are commanded to be sealed whereas the others were writen by Iohn And when the seven thunders uttered Gr. spake their voyces Iohn would have written the voyces of these thunders that we also might have had the knowledge thereof in this Revelation But he is forbidden and commanded to seal them up that is to keep them secret And write them not The kings Bible reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Andreas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and after these things write as if he were not altogether prohibited but onely at this time in this place beeing afterward commanded to write the same viz. in Chap. 14. where the same seems to be set downe But other copies as also the greater lesser of Robert Stephanus have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and these things thou shalt not write Besides in Chap. 14. there is no mention made of thunders but however it bee Iohn is forbidden to write but to seale that is to close or keep secret like as the booke that was sealed Chap. 6. could not be read Now this seems to be taken out of Dan. 8.26 12.4 where the Prophet is commanded to seal the words he had heard But what will the Lord be angrie with men if they understand not the voyces of the thunders seeing in the mean time hee will have the booke to be shut that is the doctrine or meaning thereof not to bee understood I answer the command is not to be taken absolutely of hiding the doctrine but onely to comfort Iohn and the faithfull against the contempt of the Gospell for the future event is foretold viz. that the wicked shall not hear but despise the voyces of the thunders thereby causing the same to be secret unto themselves by their owne default that is the greater part of men will not hear the thundrings of the Law neither the voyces of the Gospell but neglect and contemne the same Thus they shall remaine sealed unto them Or but thou seal that is doe not thou therefore esteem lightly of them but lay them up as a most precious treasure because verie shortly thou must again prophesie A voyce from heaven Vndoubtedly of God sitting on the throne who both foresees and by his providence directs all future events The question which Ribera takes up with so much scrupulosity is needlesse viz. whither this Revelation be entire and whither these voyces be not the same with them written in this booke For not the defect of this Revelation is signified but Antichrists contempt of the word preached is here foretold 5 And the Angel which I saw stand This is a fourth gesture of the Angel he lifted up his hand and sware by the living God c. in which againe there is an allusion unto the last vision in Daniel who saw an Angel swearing by him that liveth for ever yet there is some difference both in the manner and in the thing it self He in Dan held up his right and his left hand sware c. this lifts up onely his right hand c. He in Dan sweareth that after the accomplishment of a time times halfe a time the prophesies there foretold should bee finished This sweareth that there shal be no more time but that the mysterie of God should be finished in dayes of the sound of the seventh trumpet Now we will briefly consider Who how what and wherefore he sweareth The Angel swearing and standing on the earth and sea is undoubtedly Christ who often as we read in the Gospell confirmed his doctrine by oath Verely verely I say unto you And God himselfe many times is said to sweare Psa 110.4 Heb. 6.13 The Lord hath sworn God sware by himselfe c. neyther is this contrary to the precept of Christ Sweare not at all For there is forbidden not a lawfull oath taken in the name of God in doubtfull hard cases whether before the magistrate or otherwhere for an oath is a divine ordinance instituted to end controversies and strife among men but rash oathes eyther by God or the creature Heb. 6.16 to which the Iewes as the circumstances of the place shew were much given for otherwise Christ should condemne both himself God Angels and men for swearing An oath therefore in it self is lawfull touching the conditions whereof wee have largely handled otherwhere Lifted up his hand viz. his right hand for so they that sware were wont to doe as Abraham swearing that he would not receive any thing of the spoile of the Sodomites I have saith he lift up my hand unto Jehovah c. Hence to lift up the hand generally in scripture is put for swearing Ezech. 20 5. Numb 14.30 In the day that I lifted up my hand to bring them forth of Aegypt yee shall not enter into the land concerning or for which I lift up my hand c. And the reason hereof is not obscure