make manifest for Iohn being banished in the â—le of Patmos began alreadie to feel the fury of Domitian And here the dream of such is refuted who binde the fulfilling of this prophesie to the last three years before the end of the world 4 Iohn to the seven Churches Those things being forespoken of which served to gain autority attention to this booke John dedicates the revelation to the seveÌ„ Churches of Asia wishing Grace and peace unto them By seven Andreas understandeth all the Churches Because in scripture the number seven is a number of perfection but because the seven Churches in Asia are as it were nominated by a marke to be knowen therefore I understand that it was purposely dedicated unto them not that the revelation belongeth not to others but because the first vision doth directly concerne them the rest generally belongs to the whole Church Of Asia He speaketh of Asia the lesser or that part of Asia Ptolo. lib. 5 geogra cap. 2. which is invironed from the East with both countries of Armenia from the west with the Aegean sea from the North with the Euxine sea from the south with the Mediteranian sea Here Iohn had planted seven Churches of note whereof that of Ephesus was the greatest but after he was banished the teachers carelesly performing their office he is commanded in the first vision to reprove admonish them of their duty Grace to you and peace be or be multiplied as in 1 Pet. 1 2 by a familiar salutation he seekes to gaine the good will of those whom he was afterwards more sharply to admonish The Apostolical salutation hath beene opened in the Epistle to the Romans and Corinthians Grace is that free favor of God from which doth flow all the mercies of God and every good thing which we enjoy The Glosse doth wel understand it of the free forgivenes of sins Peace the effect of Grace is the tranquillity and joy of the conscience Rom. 1.2 of which the Apostle speaketh being justified by faith we have peace with God The Hebrews by the word peace understand all maner of prosperitie and hence the Apostles in the beginning all most of all their Epistles doe not with out cause wish the same unto the faithful Which is and which was and which is to come It is manifest that this is a paraphrase of the name of God who alone is the author and giver of Grace peace But others do interpret it otherwise Some of the father alone from whom the Apostles generally desire grace to the Churches Rom. 1.7 Grace and peace be to you from God our father he is called which IS because he is from none but the beginning of the deity is from him And which was because he was before all time in eternitie And which is to come Iohn 5.12 because he wil come to judge the world by the son that the father is said to judge no man is to be referred to the immediate judgement For the father hath not so given over the judgement to the son as not to keepe the power of judging stil in his owne hand Others refer all to the person of the son For he is he which is because Christ is the same God with the father which was because the word was in the beginning and which is to come because he will come in the clouds to judgement vers 7. Others will have the three persons to be noted by three differences of time attributing the severall times to the severall persons that is which is to the father which was to the son and that which is to come to the holy Ghost his coming in to the Church by proceeding from the father the son so Andreas grace be to you peace from the Godhead which subsisteth in three persons To be short others thinke that God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 essentially described and doe apply all the words to every one of the persons for the father is he which is which was and which is to come so is the son and so is the holy Ghost What then all these expositions were right and godly if Iohn in these words had ended his prayer but he addeth and from the seven spirits and from Iesus Christ by which hee declareth that he directeth his prayer in the behalfe of the Churches to the holy Trinitie But not indeed in words commonly used yet such as are convenient to his purpose for the stile of this prophesie hath many things proper and excellent fitted to the argument of visions which not being observed by some interpreters they vainly wearie themselves and go astray For seldom the name of God or of the father or of the son or of the holy Ghost is found in the revelation in expresse words But John speaking of God useth for the most part propheticall descriptions Therefore this prayer is set downe in words agreeing to the excellent proprieties of this prophesie and in stead of the ordinarie forme of salutations used of the Apostles Rom. 1.7 as grace and peace to you from God our father and from the Lord Iesus Christ or the grace of the Lord Iesus Christ and the love of God and the communion of the holy Ghost be with you all Iohn useth this kind as more proper and secret Grace and peace from him which is and which was and which is to come and from the seven spirits and from Iesus Christ c. in which words the true God three in persons one in essence is described as the divine attribute and prayer of the Apostle doe plainly manifest Now I come to the particulars From him which is Thus he describeth the person of the father by attributes proper to the divine essence yet common to every one of the persons Hereupon Christ assumes the same to himself vers 7. which is a most evident argument of his divinity And it is a description of eternity including and exceeding the three differences of the time present past and to come that is from him which is was and shall bee the words which is to come being put for shall be as in that of John 16 13. He will shew you things to come Act. 18 21. that is things that shall be so I must keepe the feast that cometh in Jerusalem And it seemeth that he altogether intended here to expresse that name of God in Exodus Exod. 3.14 EHIEH I wil be from which cometh the name Jehovah in which word as Vatablus wel observeth the Hebrewes take notice of those three differences of time It serveth for the great comfort of the Church in that he prayeth for grace peace not simply from God the father but from him which is which was and which is to come who alwayes remaineth the same and with whom is no variablenes Iam. 1 17. nor shadow of turning Indeed in the world the Church hath experience of diverse changes but in God alone she findeth constant
of Gods providence namely his vertue charity justice wisdom patience threatnings and wrath Which is a mysterie bringing along with it an inconvenience which he desireth to avoid for he makes question whither sound divinitie wil admit that grace and peace be asked from the seven vertues rather then from the seven created angels yea how grace and peace can be prayed for from menacings and wrath so he And from Jesus Christ In that he wisheth grace and peace from Christ in the the third and last place is neither against the former exposition nor any way derogateth from the dignity of Christ for as the Apostle 2 Cor. 13.14 doth not derogate from the order of the persons in the trinitie though he put Christ in the first place so here our Apostle for waighty causes sets downe the holy Ghost before Christ because he treateth of him not simply as being the son of God but also as he is the mediatour redeemer and revealer of this prophesie Notwithstanding great reason it is that he should pray for grace and peace from Christ Ephes 2.14 because it cometh by him Iohn 1.17 and he is our peace Who is the faithfull witnesse The following titles are so many reasons wherefore grace and peace is prayed for from Christ and they set forth as hath been shewed in the analysis both his threefold office with the benefit thereof as also declare his eternall Godhead The first title respects his propheticall office that faithfull witnesse which seemeth to be taken from Psal 89.38 witnesse because he hath brought forth out of the bosome of his father the testimonie that is the glad tydings of the redemption of man through his death and from heaven hath opened to us the true knowledge of God and way of salvation faithfull Because he not onely confirmed the heavenly truth by preaching by miracles meekly calling of sinners to repentance to the faith of the Gospel but also sealed the same by suffering on the crosse and by instituting the ministry he gave to the churches Apostles prophets Evangelists Pastors and Teachers who perpetually should be his witnesses Eph. 4.12 preach the Gospell to after ages for the perfecting of the saincts for the edifying of the body of Christ according to these scriptures Ioh. 17 6. I have manifested thy name to the men thou gavest me out of the world and 18 37. For this cause came I into the world that I should bear witnes unto the truth Io. 1.18 the son which is in the bosome of the father he hath revealed God unto us Who before Pontius Pilate witnessed a good confession The father and holy Ghost are also said to be witnesses 1. Io. 5.7 Ioh. 5.37 there are three that bear record in heaven the father the word and the holy Ghost The father saith Christ himself hath borne witnes of me And of the holy Ghost he saith when the comforter is come c. He shall testifie of mee the Apostles are called witnesses Act. 1.18 And Antipas Rev 2.12 and two witnesses are mentioned called Martyrs for sheadding of their blood for the testimonie of Christ Revel 11.3 But Christ onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of prerogative is called that faithfull witnesse because he first brought with him the witnesse of the truth downe from heaven he first and he onely hath shead his blood for his owne testimonie whereas all other martyrs suffered not for their owne but for the testimonie of Jesus Christ Yea also the witnesse which the father and the holy Ghost gave of him was declared by himself and therefore Christ as by a speciall and proper right is called the faithfull witnes that is the true and constant revealer of the doctrine of our salvation whoever therefore hearkens not to him Deuteron 18.19 can not be saved but who so heareth him shall have life eternall This also confirmeth the authoritie of the revelation because it was revealed to John by Jesus Christ that faithfull witnesse who can notly nor deceive therefore this booke is trulie divine and we may safely trust and beleeve all things contained in it It serveth also to instruct us that if Christ onely be the true witnesse then those are not to be heard but avoyded as Liars which teach the Church such things as dissent from the testimonie of Christ It may also comfort us because Christ the faithfull witnesse will not forsake them who suffer for the cause of his truth but will at length reward them faithfully according to his promise The first begotten of the dead This title concernes Christ his priestly office who died for our sins and was raised again for our justification Rom. 4.25 For the word dead shewes that he died and being the first begotten of the dead it teacheth us that he was raysed from the dead And the whole scripture testifies that the end and use of his death and resurrection was not a bare witnesse as Socinus blasphemeth but chiefly a propitiation to purge us from our sins and to justifie us before God Paul calleth him likewise the first begotten of the dead 1 Collo 1.18 1 Corinth 15.20 and sheweth that Christ is become the first fruits of them that sleep But how can Christ be the first fruits of the dead seeing the scriptures testifie that Elias and Elisha raysed up two persons from the dead before the time of Christs manifestation in the flesh Lazarus also with the widows son and Centurions servant were restored from death to life Answer First Christ is the first begotten or first fruites of the dead because he was the first that raysed up himself from the dead by his owne power whereas all before Christ were raysed not by their owne power but Christs alone Secondly Christ was raysed up to an immortall life not to dy any more but the other to an earthly life and became subject to death again He is said to be the first begotten or the first that did rise again Matt. 19.28 Act. 13.13 Rom. 1 4. because the resurrection is a kinde of new birth and so Christ calleth the last resurrection a regeneration And Paul applieth that in Psal 2. of the father eternally begetting the son to his resurrection from the dead and hence he is declared to be the eternall and omnipotent son of God This should greatly comfort us that though we are borne and brought forth in a corruptible condition yet when we rise again we shall be regenerated unto a state incorruptible even while we are in this life we are regenerated but it is spiritually onely and in part but when we shall by the spirit of God be restored to eternall life then we shall be regenerated both corporally and fully to wit when our mortall bodies shall be made conformable to the glorious body of Christ let us not fear therefore though we should suffer death for the testimony of Christ because he who is the first begotten of the dead
excellent and most sweet accord of all the saintes with one mouth saying Holy holy holy Thou art worthy O Lord to receive honour and glory and power This is that which we are commanded to pray for Thy will be don in earth as it is in heaven The which we are bound not onely to desire but also after the examples of the saintes in heaven without ceasing to celebrate the praises of the Lord while we are here on earth both in thoughts words and actions And this is the sum Holy holy holy Thus also the Seraphims cryed one to another Isay 6.3 by which threefold acclamation is signifyed eyther the holie Trinity or els a perpetuall iteration of thanksgiving for God is thrice holy most holy yea holinesse and puritie it self the sanctifyer of men and Angels Lord God omnipotent These Epithites Christ attributed unto himself Chap. 1.8 The VII argum of Christs deity confirmed as being God omnipotent which was is is to come And therefore it being added to the former arguments proves againe the deity of Christ Neyther is it any way derogatorie unto him although we referre 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this threefold title of holinesse unto God himself For God sits raigneth in Christ having given all judgement unto the sonne Now in what sence God and Christ are said to be he which is was is to come hath been explained Chap. 1.4 9 And when those beasts give glory to him that sate c. How can this be seeing God who is glorious in himself receives no glory from his creatures I answer Iosua said to Achan Chap. 7. Give glory to God and confesse where to give glorie is not as if God were made more glorious then he was in himself before But give glory that is acknowledge celebrate the all beeing presence omniscience omnipotency truth righteousnesse of God Thus these beasts glorifie God in celebrating his prayse and glory Thus we also give glory to God by confession and thanksgiving not adding any thing which before he had not but by acknowledging and ascribing to him that which before we did not this the whole world with us ought to acknowledge and doe the like Who liveth for ever and ever This glorious epithite of God is also ascribed to Christ gloriously walking in the midst of the seven candlesticks Chap. 1.18 In the Original as here so in the following verse It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they will give for they did give the future being put for the imperfect by an Enallage or change of the tense 10. The Elders fell downe Behold the accord of both these heavenly companies The Elders also with all due reverence doe praise God rise up from their seats fall downe before the throne worshipping him that sate thereon And cast their crownes before the throne They cast not away their heavenly glorie but in glorie they humbly worship God attributing unto him the prayse of his almightie power creation providence and preservation of all things and to be short for their victorie over the enemies of the Church For to cast downe their crownes before the throne Lib. 22. moral cap. 5. saith Gregorie is to attribute the victorie of their battles not unto themselves but unto God the author that he may have the glorie prayse from them to whom he had given strength to overcome 11. Thou art worthy O Lord to receive that is to whom prayse be continually rendred of all the creatures This also the Angels acknowledge Chap. 5.12 Glorie of divine majestie Honour of divine service and worship Power Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of thy divine omnipotencie and power For thou hast created all things A reason drawen from the equitie of it It is meet to give to every one his due But the celebration of all power is due to the creator and governour of all things And this from the act of creation he assumes as proper unto himselfe Created all things In the beginning thou madest heaven and earth and all that was therein of nothing Gen. 1.1 Ioh. 1.3 all things were made by him For thy pleasure It seems that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by or through thy pleasure as Chap. 12.11 However it be as the efficient cause so the end and maner of the creation is here pointed out For God indeed hath created all things for himself Prov. 16.4 Not with any labour or toyle but by his will and word onely for he said and all things were made Psa 33.9 They are viz. all things that is thou hast not onely created but also sustainest all things for thy pleasure for as there should never have been a world except God had created it so neither could it subsist unlesse he sustained it by his providence And therefore as the benefit of the creation so likewise the present preservation of all things is to be ascribed to the good pleasure of God Which is an excellent argument both of his generall speciall providence And were created by this repetition he extols the worke of creation as never sufficiently to be celebrated Ioh. 1.3 If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And be put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which were created then the limitation is universall according to that in the Gospel all things were made by him and without him was not any thing made that was made By which limitation the subtilty of the Arrians is taken away who thus reason If all things bee created for the pleasure of God then did not God the Father beget but create the son also But it is false God indeed created all things which were created But the son is not created but begotten of the Father Yea all things were created by the son Ioh. 1.3 Heb. 1.2 THE ARGVMENT PARTS and Analysis of Chap. v. THe preparation unto the second vision is yet continued for Iohn having described the majestie and attendance about the throne with the thanksgiving of the Elders and of the beasts he now goes on to declare what he further saw Namelie a booke in the right hand of God sealed with seven seales The which when no creature in heaven nor in earth vvas found worthy to open at length the Lambe who was in the midst of the Throne takes the book out of his right hand to the great joy and applause of the heavenlie inhabitants The parts of the Chapter are three THe first is a description of the sealed booke v. 1. The second shewes the difficulty about the opening of the booke and of the seales to v. 8. Where we must observe 1. The Angel proclaiming if any were able to open the same 2. The insufficiency of all creatures to open it v. 3. 3. Iohns weeping occasioned thereby v. 4. 4. The Elder comforting him v. 5. 5. Who was the Lambe that stood in midst of the throne v. 6. And what he did v. 7. The third is a thanksgiving in a gratulatorie himne
The opening of the fift seale The soules under the Altar crying to have their blood avenged 9 And when he had opened the fift seale I saw under the Altar the soules of them that were slaine for the word of God and for the testimony which they held 10 And they cried with a loud voyce saying How long O Lord holy and true doest thou not judge and avenge our blood on them that dwell on the earth 11 And white robes were given unto every one of them it was said unto them that they should rest yet for a little season untill ther fellow servants also and their brethren that should be killed as they were should be fulfilled THE COMMENTARIE ANd when he had opened the fift seale Hitherto we have heard the exposition of the preparation to the second vision viz. the majestie of God with the attendance about the throne And the Lamb taking the booke sealed with seven seales c. We have heard also the first Act of the vision viz. the opening of foure seales with the wonders following thereupon namely the white red black and pale horse prefiguring as we have shewed the future state and face of the Church unto the rising of Antichrist First white in faith then red in blood afterwards black with heresies and at last pale through hypocrisie and apostacie Now followeth the second Act of the vision in the opening of the fift seale which signifies not as some have thought new persecutions but the comforts of the Church both militant and triumphant It is not improbable that here should beginne a new Act seeing Iohn is not now bidden by any one as before he was to behold the wonder of this fift seale In it three things are recorded first what he saw at the opening of the seale the place where namelie the soules of the martyrs under the altar v. 9. secondlie what they said v. 10. and lastlie the answere which they received v. 11. The summe of al is to comfort the Church against the scandal of the crosse specially shadowed out under the red horse For least Iohn should have been to much daunted at the effusion of the martyrs blood or any of the faithfull so offended thereat as might have weakened their faith and pietie but rather in hope of a more happie state with a Christian courage might indure the furie and force of their adversaries therefore the blessed condition of the martyrs in heaven is here exhibited beeing full of many comforts to the godlie for they who in this world had been before cruellie murdered for the sake of Christ are now seen of Iohn under the protection of Christ as glorious conquerours clothed with white robes The soules under the altar The soules departed out of the bodies are invisible to the bodilie eye but Iohn saw them in the spirit By which we learn that the soule is separable subsisting in it self immortal and dies not with the bodie Of which matter Aristotle albeit an heathen yet thus writeth and thus the soule is an essential power separable pure and free from passion and againe as it is separable so also immortal and eternal Neverthelesse some have been found not onelie Epicures but even teachers in Israel as the Saduces by name who have denied it Now these brutish men Christ plainelie refuteth in the Gospel Mat. 10.28 where he bids us not to fear them which kill the body and are not able to kill the soul but him which is able to destroy both c. The soules of them that were slaine that is of the martyrs But wherefore were they slaine not for any evill committed but for the word of God and for the testimonie viz. of the Gospel that is for their faith in Christ which they openlie professed and sealed with their blood here we see that not suffering but the cause of suffering makes a martyr By the slaine are meant not as Alcasar supposeth those that were put to death by the Iewes neither they onelie who suffered under Domitian untill Diocletian as Lyra affirmeth but the soules of all the martyrs even from Nero unto Boniface the third the first Antichrist whose blood had been shed for the testimonie of Christ beeing as some call them the twelve persecutions Ribera renders it which had the testimonie passivelie that is of them it was testifyed that they were true Christians as 1 Tim. 5.10 a widow having a testimonie for good works but in the Greeke it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore to be taken activelie And are called martyrs in giving testimonie unto Christ and to the word of God So that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here in the original signifies to professe defend and holdfast Whereby is shewed the great constancie of the martyrs who were terrified with no manner of torments but still held the testimonie that is the profession of Christs name Thus in Chap. 12.17 the dragon is said to make war with them which keep the commandements of God have that is constantly maintaine the testimonie of Christ. But now where were the soules of the martyrs not under the robe of Marie Where the soules of the martyrs were as painters foolishlie represent it but under the altar which was in heaven before the throne of God as we shall see Chap. 8.3 Ribera here is to be hissed at who affirmes that Iohn in this speech hath respect to the ancient custome of Christians laying up the relicks of saints under the altars For when saith he an altar is builded there is made under it a sepulchre for to keep the relicks and the priest dipping his finger in the Chrisme makes the signe of the crosse upon the foure corners of the sepulchre saying This sepulchre is consecrated and sanctified in the name of the Father the Son and the holie Spirit peace be unto this house c. But this custome is meerelie superstitious and grosse idolatrie idlie invented manie ages after For Iohn saw not any relicks of bones or garments but the soules of martyrs not in a sepulchre or under an altar of stone but under the heavenlie altar of which the Apostle speaketh Heb. 13.10 We have an altar whereof they have no right to eat which serve the tabernacle This altar is Christ as Anselmus and Haymo doe acknowledge under which he saw as in a type the soules of the martyrs that is under the safegard and protection of Christ This beeing the first happinesse which the martyrs enjoy in the heavens is for the comfort and encouragement of them who are yet to be slain For however tyrants kill their bodies yet their soules immediatelie upon their departing are received of Christ according to the prayer of Steven the first martyr Lord Jesus receive my spirit and as Christ promised the thiefe This day thou shalt bee with me in paradise The which benefit Riberas glosse doth both deminish and wholie take away Moreover here we are plainlie
which Alcasar justly reproveth For what probable cause can there be imagined of an anticipation or reason that Iohn by by should return again by a regression unto the warr of Antichrist This inconvenience they al run into who observe not the order and method of these Apocalypticall visions the which being neglected we must needs wander as in a wood So then here is described the fourth and last Act of the third Vision The fourth Act of the third Vision containing the third Woe that is Gods horrible judgments which shall be powred out in the last day universally upon all wicked men adversaries tyrants hereticks hypocrites Antichrist and his locusts the which indeed shall be an happie change of the Churches calamities Now touching the seventh Angel he is no other but that Archangel Who is the seventh Angel and what the seventh trumpet the publisher of Christs comming with a shout and great voice The seventh trumpet is that last trumpet of God with which Christ shal descend from heaven and call both living and dead unto judgement 1. Thes 4.16 and 1. Cor. 15.52 The members of this Act as we shewed in the analysis are three The first is the heavenly triumph because the kingdoms of the world are become Gods and Christs v. 15. The second is a triumphing song of the four and twenty elders rendring thanks and praises to Christ for the deliverance of the Church and intreating him to bridle the wrath of the adversaries by his judgement and render rewards unto the godly and due punishments unto the wicked ver 16.17 18. The third is the execution of judgement on both ver 19. The scope is to set forth the consolation of the godly at last for howsoever the Church on earth be in warr against Antichrist yet she shall at length triumph with Christ in heaven And there were great voyces in heaven These are not the voyces of mourners Great voyces of rejoycings but of them that rejoyce tow it of the blessed Angels and soules of the Saintes in heaven as appeareth by the subject of the matter But did not John threaten the third Woe Yea he did so but not to the heavenly inhabitants nor unto the servants of God but to the adversaries not in heaven but upon the earth Before the Woes therefore of the enemies called in other places of scripture gnashing of the teeth the worme that dies not unquencheable fire tribulation and anguish and here are named lightnings voyces thunders earthquakes and haile c. Iohn heard the joy of them that were in heaven celebrating with songs the equity and righteousnes of the judgement to come So then the third Woe shal fall not upon the godlie as the two former woes did on both Antichrists but upon the adversaries whom Christ will cast into the lake of fire and brimstone And thus the first apparition or companie of the 24 Elders shall with songs of triumph put an end unto this third Vision The kingdomes of this world are become Montanus in the kings edition hath it in the singular number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the kingdome of this world is made or become but al other bookes have it in the plural according to our translation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sense beeing all one Now it is as I said the triumph and joy of Angels and Saintes in heaven because the mysterie of God was finished according to the praediction in Chap. 10.7 that is because at last Christs kingdome was delivered out of all danger and the power of the adversaries troden under foot The sense is thus The adversaries had violently taken into their possession the kingdomes of the world thrusting out as much as lay in them Christ But now the kingdomes are returned unto Christ who henceforward all enemies beeing destroyed shall reigne alone Of our Lord and of Christ And here is declarative for of our Lord who is Christ So often the Apostle God and the Father for God who is the Father But doth not Christ even now also reigne Psa 2.6 Heb. 2.8 Phil. 2.9 Yea verily for he sits at the right hand of God God hath set his king upon his holy hill of Sion And put all things under his feet And unto him is given a name above every name But then at length he truely shall reigne that is declare that he reigneth when having thrown down the Pope Turke and all other tyrants and adversaries from their thrones he shall alone with the Father and holy Ghost rule the elect Angels and Men. The best interpreter of this place is Paul 1 Cor. 15. ver 24. Then commeth the end when CHRIST shall have delivered up the kingdome to God the Father shall have put downe all rule all authoritie power For he must reigne till he hath put all enemies under his feet and when all things shal be subdued unto him then shall the son also himself be subject unto him that put all things under him that God may be all in all But thou wilt say How Christ shal deliver up the kingdome to the Father yet reigne for ever how shal Christ reigne for ever and ever if as it is there said he shall deliver the kingdome to God and the Father I answer he shal deliver the kingdom to God not by resigning up the kingdome but by ceasing to reigne after that manner as hitherto he had done Now he reignes by the meanes of his word sacraments and ministers gathering to himself and sanctifying the Church here on earth Then he shall reigne by immediate illumination and glorification of the Saintes in heaven Now he ruleth in the midst of his enemies Psal 110.2 1 Cor. 15.25 Then he shall reigne alone without enemies Now Antichrist Christs corrival with all deceiveablenes of unrighteousnesse and by the power of Satan doth subject the kingdoms of the world unto himself Then he shal be thrown down and abolished by the brightnes of Christs comming Now God and Christ have a divided empire so to speake with Satan the Pope and other tyrants who chalenge much unto themselves But then all enemies shall be abolished God and Christ shall have a full and entire kingdome over all because they shal be all in all things Christ the Son therfore shal reigne with the Father and holy Ghost for ever and ever and not for a thousand yeeres onely as the Chiliasts dreame of which afterward 16. Then those four and twenty Elders The company of the four and twentie Elders doe also with the other heavenly inhabitants give thankes to God for the vindication and deliverance of the Church and kingdome of Christ beseeching him to execute his last judgement Touching the Elders we have heard Chap. 4.4 One of them Chap. 7.23 concluded the second Vision and expounded to John the glory of the blessed Martyrs Here all of them shut up this third Vision with a song of triumph not much unlike unto that in Chap. 4.
the just but the excision of the unjust and all iniquity that transitory and unstable things might have an end and that which is stable and eternal appeare Thrust thy sickle It is no commanding but a supplicating voice for the Angels command not Christ but worship him The words are taken out of Joel 3.13 where Iehovah saith I will sit in the valley of Jehosaphat to judge all the heathen round about Put yee in the sickle for the harvest is ripe The Angell knew that the day of judgement was neare and intreateth therefore that the judge would stay no longer but thrust the sickle into the harvest Thy sickle saith he to wit which is thine by office But how doth the Angell bid Christ to reap seeing Christ calls the Angels reapers Mat. 13.39 I answer In all Allegories circumstances doe often varie Christ is here said to doe that which there is applyed to the Angels because Christ reapes by the Angels his ministers yea the Angell here offers himselfe to the Lord to reape Because the time is come for thee Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy houre c. The Angell addes a twofold reason of his petition The former from the first cause for saith he the terme of judgement prefixed in the counsell of God is at hand But whence doth the Angell know this seeing that day and houre is not manifested to any creature Mar. 13.9 I answer by revelation from God Or else by the signes which he saw were either all past or at hand In saying for thee he acknowledgeth him to be appointed by the Father the onely Iudge of the world Ioh. 5.12 as he saith himselfe The Father judgeth no man but hath given all judgement to the Sonne Here by the phrase we have no obscure argument that Iohn the Evangelist is the Authour of the Revelation with whom we finde nothing more familiar then to expresse a defined time by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 houre as Cha. 2.4 My houre is not yet come Chap. 5.25 My houre is come and now is Chap. 7.30 No man laid hands on him because his houre was not yet come Chap. 13.1 Jesus knowing that his houre was come Chap. 17.1 Father the houre is come glorifie thy Sonne c. To reap That is to take away men from the earth by gathering the good as wheat into the barne but the tares into bundles to be burnt as is declared Mat. 13.30 For the harvest is ripe This is the second reason from the next cause or order of nature requiring harvest when the corne is white Ioh. 4.35 Lift up your eyes saith Christ and looke on the fields for they are already white to harvest Therefore being ripe the time of harvest is at hand This ripenesse signifies that the measure of the Churches calamities Antichrists tyranny and the iniquity of the wicked was now full as God in Gen. 18.21 saith touching the sinnes of the Sodomites that he was come to see whither they were come to the full height or not And Christ of the Pharisees Mat. 23.32 Fill yee up then the measure of your fathers 2 Pet. 3.9 Rom. 2.4 This also commendeth both the patience and justice of God The Lord is not slack in his judgement but is patient towards us not willing that any should perish but by long-suffering leadeth us to repentance So then he will execute judgement most justly because he will not doe it till there be no hope of the worlds recovery and that the sinnes of men are come to that height as none shall have cause to complaine either of the overmuch haste or severity of the Iudge 16 And he that sate on the cloude thrust in his sickle Christ readily yeelds to the request of the Saints for it s no sooner desired but he thrusts the sickle into the earth for into the ripe fruits of the earth by a Synecdoche that is on men themselves When therefore the houre of judgement shall come Christ will finish the harvest of the earth without any delay labour or hinderance for he is a most carefull and powerfull Iudge And the earth was reaped that is both the living and the dead being cited before the tribunall seat of judgement received rewards according to that in Joh. 5.29 Mat. 25.46 The declaration of this parabolicall harvest is best expounded by Christ himselfe Mat. 13.39 The harvest is the end of the world The reapers are the Angels then the Sonne of man shall send forth and say gather yee together first the tares and binde them in bundles to burne them but gather the wheat into my barne The tares are the seed of the wicked one the good seed are the children of the Kingdome Then therefore the Angels shall gather out of his kingdome all things that offend and them which doe iniquity and shall cast them into a furnace of fire there shall be wailing and gnashing of teeth but the righteous shall shine forth as the Sun in the Kingdome of their Father c. This is that harvest which John saw by us indeed who walke in faith longed after but it shall be dreadfull unto the worshippers of the Beast for we shall be gathered into Gods barne but as many as have not repented of their Antichristian idolatry being threshed with the eternall scourges of Gods wrath shall be burnt in hell fire If thou demaund how Christ himself is said to thrust the sickle into the earth seeing this charge was committed before to the reaping Angels we have even now answered that Christ is said to have done that which the Angels are to doe by his commandement as in Ioh. 4.2 Christ is said to have made and baptized more Disciples then John yet it is added he baptized not but his Disciples did to wit by his authority and commandement 17. And another Angell came out of the Temple Another type of the foresaid judgement properly representing the horrible punishments of the wickedunder the forme of a vintage First Christ doth againe come forth in the likenesse of an Angell with a sharpe sickle not to reap as before but to cut downe the vine which again represents Christs judicatory power Some by this Angell understand the Saints who in that great Day as assistants to Christ shall judge the world according to that in 1 Cor. 6.2 But I dare not attribute this sickle to the Saints Perhaps this Angell is one of the chiefe ministers of Christ the Iudge Or it is an Enallage of the singular for the plurall because as the Angells shall be Reapers so also Vintagers in the end of the world Yet I see nothing to hinder why Christ the Iudge may not here be understood who alone holdeth the Iudicatory Sickle because he onely hath received all power from the Father For often Christ is said to be an Angell as in Chap. 7.2 8.3 10.1 To wit the Angell of the Covenant and great Counsell neither is it unusuall that Christ in respect of his divers
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
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
mee to give to every man c. 2. From his eternity and constancy ver 13. I am Alpha and Omega 3. From the profitable effect of the Prophesie ver 14. Blessed are c. that they may have right c. 4. From the hurtfull effect of wicked contemners ver 15 For without shall be dogs 5. From his singular good-will to the Churches to whom he would have the Prophesie revealed This he sets forth by an Apostrophe ver 16. I Jesus have sent and by titles proper to himselfe I am the root c. 6. By an argument from the lesse the Spirit and the Spouse the Church Triumphant desire my comming therefore every faithfull man in the Church-Militant ought to learne from this Prophesie much more to long after the same ver 17. And let him that heareth say come c. This he amplifies by the profitablenesse Let him take water and by the facility let him take it freely 7. From the inviolable authority of this Book unto which no man upon paine of damnation may adde or take ought there-from ver 18.19 For I testifie c. He concludes with a repitition of the promise of his sudden comming Surely I come quickly and closeth up all with Amen ver 20. Iohn applauds or earnestly wisheth the same Even so come Lord Jesus and wisheth the grace of the Lord Iesus to all the Churches and Saints ver 21. The grace of Our Lord c. CHAPTER XXII The Former Part of the CHAPTER Foure Commendations of the Coelestiall Citie 1. And he shewed me a pure River of water of life cleare as Chrystall proceeding out of the Throne of God and of the Lambe 2. In the middest of the street of it and of either side of the River was there the tree of Life which bare twelve manner of fruits and yeelded her fruit every moneth and the leaves of the tree were for the healing or health of the Nations 3. And there shal be no more curse but the Throne of God and of the Lambe shal be in it and his servants shall serve him 4. And they shall see his Face and his Name shall bee in their Fore-heads 5. And there shal be no night there and they need no candle neither light of the Sunne for the Lord God giveth them light and they shall reigne for ever and ever THE COMMENTARY AND he shewed me a pure River He goes on to celebrate the excellencies of the Heavenly Citie by attributing unto it all whatsoever may be required unto the necessity pleasure and happinesse of any Earthly Citie that under these types wee might in some measure learne to conceive in our minds and long after that unspeakable glorious blessednesse which is laid up for us in Heaven To the necessity of a Citie belongs the having of healthfull and potable waters The pleasantnesse of the City Vnto commodiousnesse to have navigable waters Vnto pleasantnesse to have Rivers running through the midst of the streets Hence the Citizens have cleannes refreshing much profit and delight All these things are here in our Citie even in a perfect and full degree For it hath not a Cisterne or Well or one Fountaine of water to drinke off but a whole River not muddie but most pure like unto cleare Chrystall not of corruptible water but of living water not running downe from the Mountains whence Rivers take their originall but proceeding out of the Throne of God and the Lambe not running about the wals without but watering the Market and Streets within I pray what can be imagined more pleasant and beautifull then this City who would not desire to be a dweller therein But here we are not to mind any thing Earthly For thus God speakes to us as to children and by earthly things which seem most faire and pleasant unto us he in some measure shadoweth out the pleasantnesse of Heavenly things It seemes indeed to be in some kind an allusion unto the Earthly Paradise which was watered by the River comming out of Eden running through the midst of it and divided into foure heads But that River was not cleare as Chrystall but drawing filth along with it neither was it of living water but corruptible neither did it proceed out of the throne of God and the Lambe but out of Eden namely Euphrates which is yet to this day in Mesopotamia and Babylon Therefore the elegancy of the Earthly Paradise is nothing to the pleasantnesse of this Coelestiall Citie It is also an Allusion unto Ezechiels waters Chap. 47.1 whence the description of this is taken in a great part Allusion unto Ezechiels Waters But those waters do not equall the praises of this River The difference in speciall is that the waters in Ezech. came out of the Temple But this River not so for the City had no Temple but out of the throne of God and the Lambe The reason of the diversity is this Their diversitie that the Vision of Ezechiel sets forth the state of the Church-Militant under Christs Kingdome in this Life and by the type of waters flowing out of the temple he shadowes out the doctrine of the Gospell by which Christ signified by the temple should savingly water the whole world Here is typed out the state of the Church-Triumphant after this life whose Chrystaline River shall proceed no longer out of the temple but immediately out of the throne of God and the Lambe Now this most pure River of living water above in Chap. 20.6 called the Fountaine of living water and in Chap. 7.17 in the plural Fountains of living water in the same sense that is not only alwayes flowing but also preserving eternall life is nothing else but the full knowledge of God which the Faithfull shall have not by the Ecclesiasticall Ministerie as now but by the immediate Vision of God himselfe and of the Lamb as also the unutterable puritie consolation joy and life which the Elect shal enjoy by eternall familiarity with God Christ and the Holy Angels By the River ANDREAS understandeth the washing of Regeneration or Baptism but Baptisme shall have no place in the Coelestiall Jerusalem Therefore he more fitly addeth that this River of God which abundantly watereth Jerusalem above is the holy Ghost which proceeds from the throne of God the Father through the Lambe God therefore shall immediately vivifie the Elect and shed forth upon them his owne light righteousnesse joy and life through the Holy Ghost which proceedeth from the Father and the Son 2. And in the midst of the street of it and of either side Thus much of the pleasantnesse of the Citie Now followes the fruitfulnesse and abundance of all things necessary to lively-hood and health of the Citizens Commonly Cities have their lively-hood and gaine by handicrafts commerce navagation tilling of the ground fruitfulnesse and encrease Our City shal be enriched with the tree of life the Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wood by a Synecdoche is put for a Tree Of Life
example of their monastical ignorance the author tells us a monasticall exposition upon the word Apocalyps that the word apocalyps is compounded of apo re and clipsor velare O the miserable barbarisme of that age attempting to unfold these high mysteries and in the mean time ignorant of the very name of the title The verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifyes to reveal a secret from which commeth apocalypsis a revelation of a secret such as are all future things For it is not man but God who foreseeth and revealeth things to come But the events which were to befall the Church under the new Testament were hidde both from Iohn and us but are revealed in this booke and therefore it is rightly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to which wee may ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a revelation of things to come Afterward it is sometimes called a prophefie from the argument of it which is a prediction of future things revealed by God And the title answereth to the title of the ancient prophets as the vision of Isaiah the vision of Obadiah the prophesie of Niniveh which Naum saw the prophesie which Habacucsaw the word of tâ—e Lord that came to Hosea to Joel to Micah c. so that it sheweth the divine authoritie of the booke For to reveal things to come is from God onely so that this booke being a revelation is inspired of God which argument Iohn afterwards doth more fully confirme For as Ierom wel observeth this mystical booke is intituled a revelation to give us to understand that we have need of the knowledge and explanation of it that wee may say with the prophet open my eyes and I will consider the marveillous things of thy law Psal 119.18 Of Jesus Christ that is which Christ revealed unto Iohn â— argument of the deity of Christ So that Christ is the author of the revelation which is the first argument to proove the God-head of Christ in this booke For God by the prophet doth assume it as a thing peculiar to himself to reveal secrets Isai 42 9 41 23 Behold the former things are come to passe and new things doe I declare before they spring forth I will tell you of them and confounds by this argument all Idols that they are no Gods because they are ignorant of future things But the words following which God gave unto him seem to weaken the argument For to whom God doth reveal things to come hee is not God but God hath revealed these things to Christ therefore Christ is not God The answer is twofold first the whole may bee granted if it bee taken in a good sence as namely that Christ albeit he is true God yet wherein God his father hath revealed these things to him that is according to his humanitie hee is not God For the humanitie of Christ not foreknowing things to come but by revelation is not God but the man Christ Iesus is God because by his divinitie hee fore knoweth all things of himself Secondly the assumption is not in the text and may bee denyed for Iohn saith not that God revealed these things to Christ but gave this revelation to him as to our mediator that hee might reveal the same to us his servants for it is his proper office to reveal the will of the father to the Church So that 〈◊〉 speaketh of the office of Christ as hee is our mediator which doth not 〈◊〉 the â—qualitie of the son with the father but supposeth it because as he was meere man or a creature of what power soever hee could not have performed the workes of a mediator But it behooued him also to bee God But Thirdly there follows no absurditie to understand it as spoken of the Godhead of Christ for such as is the order of existence such also is the manner of working betwixt the father and the sonn For as the somexisteth not of himself but as hee is the first begotten of the father so the soâ— revealeth things to come not of himself but as hee receiveth from the father and as the father Giveth unto the son his Essence so is also his divine wildome communicated unto him from the father by Eternall Generation Lyra and others understand God in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Essentially of the whole trinitie and taking it in that sence then the revelation is given to Christ by God as unto a mediator onely but understanding it of the person of the father then God is said to give it unto Christ both as to the sonn and mediator also To shew unto his servants the end that God Gave the revelation to Christ was not that hee should have it for himself But as being the messenger of the father to reveal it to his servants By servants is meant Iohn with the pastors and teachers yea all the faithfull of all ages to all which the mysteries of this booke were to bee revealed by Christ First to Iohn that hee should write it and then to all the rest both to read and understand it meditate teach explain it to the Church of God The Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his noteth the servants of Christ for it cohereth with the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shew which noteth the office of Christ and not of God So that Christ sheweth this revelation 2 argument of Ch. deity to his owne servants which is a second argument proving the Godhead of Christ For hee certainly is the Lord of the Church yea God Eternal to whom Iohn the teachers and all the faithfull of the Church are servants for God alone is the Lord of the Church according to that of the psalmist Iehovah our Lord c. Psal 8.10 For albeit Christ in that hee is our mediator is exalted to bee head and Lord of the Church notwithstanding except hee had been God hee could neither have been mediator or Lord of the Church So that we plainly see that Christ Jesus is God seeing John and all the faithfull are his servants Which must shortly come to passe this noteth the subject of the booke which containes an historie of things not allready past but of things to come afterward both to the Church and enemies thereof Must come to passe not by a fatall or absolute necessitie 1. Cor. 11.19 but hypothetically or supposedly according to that of the Apostle scandalls and heresies must come Besides God hath so decreed it whose counsell is unchangeable and therefore the events must happen according to the same as also because of secondarie causes as the malice of satan the rage of the enemies against the Church which though they bee changeable in themselves yet they are not changed so that if accidental events bee not altered by the counsell of God and secondarie causes they necessarily come to passe though the contingencie bee not taken away Shortly but how shortly seeing after so many ages they are not as yet come to passe and
Ioh. 17.24 will free us from death according to that promise Father I will also that they whom thou hast given me be with mee where I am and that they may behold my glory which thou hast given mee Ioh. 16.11 Againe if wee be dead with him wee shall also live with him And the prince of the kings of the earth The third title of Christ declareth his kingly office that he is farr more powerfull then kings tyrants and all other adversaries whatsoever and by his power can easilie subdue them for as much as he sitteth at the right hand of God and powerfully governeth all things both in heaven and in earth and hence in Chapt. 19.16 hee is called the king of kings and Lord of Lords which serveth for the comfort of the Church for if Christ be Lord over all the kings of the earth why should we fear their rage against us Christ is chiefe of all and stronger then all and therefore can easily stoppe their rage Christ is the prince of all and so hath the purposes and counsels of them all in his hand 2 Timoth 2 11. and will order and direct them for the good of his chosen Satan is called the prince of the world not by way of right but of fact because by Christs permission hee hath taken into his hand the principallity of the world for a season that hee might powerfully worke in the children of disobedience to their destruction He falsly said Eph. 2.2 Luk 4 6. all the kingdoms of the earth are mine for the father hath appointed not Satan but the son to be the heir and king of all He calleth them kings of the earth that are powerfull in this world who for the most part oppose Christ and but few of them receive him yet Christ is the prince of them all the rebellious he will break with a rod of iron as the potters vessel Psal 2. whose fury therefore is not to bee feared for they are the kings of the earth not of heaven earthly power is but fraile and of no force against God Afterwards the kings of the earth more restrictivelie are called the vassals of Antichrist Rupertus understandeth it allegorically that is kings of the earth to bee such as subdue their earthly mindednesse avoyd sinne and are the servants of righteousnesse of such onely saith hee Christ is prince and all who will be Christs must be such but the former exposition is more agreable to the text Furthermore by these titles we have a fourth argument of the deity of Christ 4 Argument of the deity of Christ he is the faithfull witnesse the author and revealer of the heavenly doctrine he was raysed again from the dead by his owne power he is the prince of the kings of the earth all which confirmes his omniscience and omnipotencie that is that hee is true God Who loved us in the Greeke to him that loved us and washed us Here something is to be noted about the construction of the words in the originall Gagneus a Papist insulting against the Greeke copies saith the Greeke reading is ful of soloecismes for these datives to him that loved c. can not be referred to any thing in the text Ribera the Iesuite also applauding the Latine version above the Greeke saith by this it is manifest that the Latine is much purer then the Greeke that is now extant And afterward the Greeke copies that now are are corrupt and our interpreter hath according to his usuall manner followed the true and amended ones And there seemes to be some thing in their exception if the words unto him that loved us c. be referred to what goeth before But Alcasar although a Iesuite yet doth justly reprove them for the false construction they speak of is not in the text but proceedeth from their owne fancy there is no reason saith hee we should suspect that the Greeke copies are corrupted for the vulgar Latine admitteth the same construction otherwhere as appeareth in their translation on chap. 6.4 he which sate on the red horse to him it was given that he should take peace from the earth in like manner the words here who loved us are not to be construed with the foregoing matter but with that followeth to him be glorie c. This he taketh out of Andreas and Aretas who from these words to him that loved us understand the beginning of the following thanksgiving And indeed the construction is plain if a period be made and the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who be put before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath made so the whole thanksgiving would thus bee read To him who loved us and washed us from our sinnes in his owne blood and made us priests and kings to God his father to him be glorie and dominion for ever and ever Amen Thus much about the construction And who loved us He concludeth the dedication with a thanksgiving in which the threefold office of Christ being before spoken of hee now sheweth a threefold benefit flowing from the same to us First he giveth thanks that he loved us who is the fountaine of our salvation for seeing the son of God loved us therefore hee tooke our flesh and laid down his life for us Rom. 5 8. delivered us from death to life God saith the Apostle commendeth his love towards us in that while we were yet sinners Christ died for us Againe who shall separate us from the love of Christ Rom. 8 35. 1 Ioh. 3 16. Ioh 15 3. hereby perceive wee the love of God because hee laid downe his life for us So saith Christ himself Greater love hath no man then this that a man lay downe his life for his friends c. The scripture setteth forth the love of the father also in this thing that he gave his son up to the death for us The love indeed of the son seemeth to be greater because he loveth more that will give his owne life for others then hee that giveth the life of another to the death but in this the father and the son have manifested one and the same philanthropie or fulnesse of love to us-ward the father in that hee gave the son and the son in that hee became obedient unto the father The consideration of whose love ought to take away from us all opinion of merit and selfe-trust For the father and Christ loved us not because wee were worthy of it but when wee were enemies and dead in trespasses It should also stir up our thankfulnesse to love him again who first loved us and to consecrate our selves wholy to him And in the last place it is for our comfort for those whom he hath thus freely loved hee will love unto the end and not leave them in the hower of death And hath wushed us from our sinnes by his owne blood Here followes another benefit being an effect of the former for seeing hee loved us therefore
therefore we are bound to render due prayse to him because what he hath it is all for our good Glorie that is both the glorie of his Godhead as also the exaltation of his glorious reigning at the right hand of the father Dominion this respecteth both his omnipotencie which he hath from all eternitie as hee is God as also his authority over all creatures which he received in time as hee is the mediator For ever ever The Hebrewe ar golam sheweth the eternity of Christ for our consolation Amen a particle confirming so it shall be or so be it 5 Argument of Chr. deity from Aman to be faithful Furthermore here we have a fift and most manifest argument of Christs divinity For the effects attributed to Christ are divine For he is God Ioh 3 16. 20 28. Exod. 19 6. whose love is the fountaine the cause of our salvation it is God who hath purchased the Church with his owne blood It is God who hath made us kings and priests to himself for none but God can give the spirituall kingdom and Priesthood it is God to whom glory and dominion is dew now all those things being of right attributed unto Christ it plainly sheweth that he is God Vers 7 Behold he commeth with clouds and every eye shall see him This confirmeth the former argument that these things are certainly spoken of Christ seeing it is hee which must come to judgement it is hee whom every eye shall see to come in the clouds of heaven with power and majestie it is hee whom the soldiers pierced and at whose comming all the kinreds of the earth shal waile and the wicked shall cry saying to the mountains fall on us to the hills cover us Luk. 23 30. Isay 2 19. Hence it is apparent that John evē here attributes glory dominion unto Christ for the words to him be glory and dominion behold hee commeth doe manifestly accord But some may say why is there here a promise of his comming not onely to strengthen our faith touching his glorious returning to judgement but chiefly for the comfort of the godly and terrour of the wicked For now Christ being bodily absent seemeth as it were to have forsaken the Church in her affliction but our redeemer will come in the cloudes now the wicked rejoyce tyrants tyrannise and Antichrist rageth against the Godly as if they were left orphants But they shall see the judge comming gloriously in the cloudes him I say whom they have injuriously condemned pierced and still daily doe afflict in his poore members yea and shall bitterly howl when they shall hear that sentence pronounced Matth. 25 41. go ye cursed into everlasting fire c. This seemeth to bee the true meaning of the place the opinion therefore of Alcasar is absurd who refers this to the comming of Christ for to make the Church victorious in the conversion both of Jewes and Gentiles for that which followeth is contrary to his exposition With cloudes This is more then in the cloudes which is spoken of us for wee at the comming of Christ shall be caught up in the cloudes to meete the Lord in the ayre 1 Thess 4 17. And it noteth the divine majesty of Christ for it is spoken of Iehova God Psal 97 2 Cloudes and darknesse are round about him This confuteth the ubiquity of Christs bodily presence for he shall descend from heaven in the cloudes and with the cloudes therefore his humane nature is not nor ever shal be every where For how then could he possible come with cloudes which are not every where hence it is when we celebrate the Lords supper 1 Corinth 11 26. wee are commanded to shew forth his death till hee come So then hee will come visibly with the cloudes the which is a strong reason to prove that his body is not the mean time invisibly hid in under or about their host altar or chalice Every eye shal se him Synecdoche part being put for the whole that is all men both good Bad yea the very soldiers enemies which pierced him on the Crosse shal see him which serves to terrify all ungodly scoffers who because they see him not here on earth with their bodily eyes thinke not that he reigneth gloriously in the heavens But to their wo and condemnation they shal see him comming for they shal wayle before him that is horror and trembling shal come on them at the sight of the judge and hearing the sentence of their just damnation This is taken out of the prophecie of Zacharie 12.10 where Jehovah speaking of himself saith they shal looke upon mee whom they have pierced they shal mourne for him in that day there shal be a great mourning in Ierusalem A repenting mourning in the elect but in the reprobate of final desperation This very text John the Euangelist alledged upon the crucifying piercing of Christ by the soldiers Ioh. 19 37 hence we gather two things First that Iohn the Euangelist was the penman of this booke For hee alone here and in his Gospel applieth that place in Zacharie unto Christ The second is concerning the deity of Christ for that which Iehova in Zacharie speaketh of himself 6 Argument of Chr. divin they shal se me whom they have pierced Iohn attributes it to Iehova Christ pierced on the crosse who is neither the father nor the holy Ghost Therfore the son Iesus Christ crucified and pierced in the flesh is Iehovah And this is the sixt argument of the deity of Christ Even so Amen The two particles doe strongly confirm the comming of Christ to judgement to the end that the godly now in afflictions and troubles may no way doubt of their future deliverance neither the wicked thinke to goe unpunished who scoff at our faith and confidence The word nae even so with the Greekes and Latins is an asseveration Amen with the Hebrewes is a certain affirmation which two words usuallie put together exclude al maner of doubting as if he had said this is determined cōfirmed can not bee altered They are too curious who in the words seeke for a mystery viz. the calling of al natiōs unto Christ Vers 8. I am Alpha and Omega the beginning and the ending Here some interpreters beginne the vision whereas the preface here endeth For the person of whom he before sayd that he should come in the cloudes he presents here before our eyes as present and crying from heaven for the comfort of the Godly and terror of his enemies as if he should say doe yee doubt behold I am present I who am Alpha Omega the beginning the ending the Almighty c. who therefore shal hinder my comming to judgement or call it into question Thus in the Gospel he cryed out to the gainsaying Iewes Ioh. 8 2. I am the light of the world c. Ribera supposeth that these are the words of the holy
Trinity But the coherēce sheweth it is Christ that speaketh who is described in the foregoing words and the epithite Lord is to be understood of Christ as appeareth also from the 11 and 17 verses and more clearly chap. 22 13 so that without all question Christ saith of himself I am Alpha and Omega the beginning and the ending Furthermore to be α and ο is a proverbiall speach and meant of one that is first or chiefe in any thing as in Martial one Codrus is called the Alpa of poore men that is poorest of men Alpha is the first letter of the Greeke alphabet Omega the last Christ therefore in calling himself Alpha and Omega the beginning and end and that absolutely therein doth assume unto himself absolute perfection power dominion eternity and divinity The beginning and ending The Latine version hath not these words neither Montanus but all other Greeke copies have them Besides they are also read in Chap. 21.6 and 22.13 whereby it appeareth that they were not taken from the margent and put into the text as some have thought Which is and which was and which is to come Christ assumeth all those epithites here to himselfe by which Iohn vers 4. described God Ribera understandeth it of the trinitie as formerly but it hath been shewed that Christ speaketh of himself and so the fathers Nazianzene Ambrose and Athanasius interpret the place And what marveile is it if Christ who is God doth take to himself what ever is dew to God The Almighty Another epithite proper to God which Christ also taketh to himself shewing that he is the true eternall and omnipotent God in all things equall and coessentiall with the father and the holy Ghost and here we see who and how great hee is which must come to judge the world For the adversaries must stand before Christ the judge 7 Argument of Chr. deity not as he is simply man but before Christ the judge as he is the eternall and omnipotent God This being the seventh argument of Christs divinity is three times repeated He is the first the last which is was and is to come and the Almighty and therefore surely hee is God eternall For so Iehovah saith of himself Isay 41 4 44 6. Genes 17 I the Lord the first and the last I am hee I am the first and I am the last and besides mee there is no God I am God almighty But Christ doth chalenge as dew to him all these divine attributes therefore hee is Iehova that one eternall and omnipotent God with the father and the holy Ghost Eniedinus samosatenianus denieth these words to be Christs but will have them to be the fathers onely speaking of himself First because it is not onely said of Christ that hee is to come but of many others also as Matth. 17.11 Elias must first come God the father is said to come Matth. 21.40 When the Lord of the vineyard commeth what wil be do to those husbandmen Christ saith of himself and the father Ioh. 14.23 We will come to him and make our abode with him Secondly because that description which is was and is to come is attributed vers 4 to the father alone Thirdly because that which Iohn before spake of Christs comming he afterward confirmes the same by the testimonie of God himself after the maner of the prophets who used to adde in the end of their sentences thus saith the Lord. Answer though some interpreters yea Lyra also Ribera Iesuites referre these things to God absolutely that is to the trinity as speaking in this place not withstanding I have already sufficiently proved the contrary As for the hereticks reasons they proove nothing For first we insist not upon the participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to come whence he vainly goes about to deceive but on grounds formerly spoken off neither can it be denied with any shew of reason but that Christ speaketh of himself in vers 11 J am Alpha and Omega the first and the last and therefore the shift in this place is idle For the strength of our argument standeth not in this viz. that every one who is to come is God as the heretick foolishly imagineth but thus that he is God to whom all these divine attributes doe appertain Secondly though that description of God which is c. do in vers 4 note out the person of the father from whom John first of all desireth grace yet forasmuch as the essential attributes respecting eternity are common to the three persons therefore they are rightly attributed to Christ the second person in the trinity Thirdly howsoever we acknowledge that the stile is propheticall yet it will necessarily follow that Christ here speakes these things of himself both to confirme Iohns testimony of him as also that the godly might be comforted in having so great and glorious a judge And lastly it is for the the terror of all wicked and ungodly men And thus much of the preface The other part of the Chapter the preparation to the first vision with the vision it self 9 I Iohn who also am your brother and companion in tribulation and in the kingdom and patience of Iesus Christ was in the Isle that is called Patmos for the word of God and for the testimony of Iesus Christ 10 I was in the Spirit on the Lords day and heard behinde me a great voice as of a trumpet 11 Saying I am Alpha and Omega the first and the last and what thou feest write in a book and send it unto the seven churches which are in Asia unto Ephesus and unto Smyrna and vnto Pergamos and unto Thyatira and unto Sardis and Philadelphia and unto Laodicea 12 And I turned to see the voice that spake with me And being turned I saw seven golden candlesticks 13 And in the midst of the seven candlesticks one like unto the Son of man clothed with a garment down to the foot and girt about the paps with a golden girdle 14 His head and his hairs were white like wooll as white as snow and his eyes were as a flame of fire 15 And his feet like unto fine brasse as if they burned in a furnace and his voice as the sound of many waters 16 And he had in his right hand seven stars and out of his mouth went a sharp two edged sword and his countenance was as the Sun shineth in his strength 17 And when I saw him I fell at his feet as dead and he laid his right hand upon me saving unto me Fear not I am the first and the last 18 I am he that liveth and was dead and behold I am a live for evermore Amen and have the keyes of hell and of death 19 Write the things which thou hast seen and the things which are and the things which shal be hereafter 20 The mystery of the seven stars which thou sawest in my right hand and the seven golden candlesticks The seven stars
hands even so doth Christ lift up Iohn who was sore amazed first by laying his hand upon him and afterward speaking comfortably unto him Hee toucheth Iohn with the same right hand in which hee held the seven starres For by his divine power and love which never faileth hee upholdeth all the Churches with their teachers and every one of the faithfull Fear not I am the first and the last Hee biddeth him not to fear because feare disturbeth the minde unfits men for instruction and therefore the admonition at this time was very seasonable And that he might comfort Iohn the more and lift him up hee expoundeth in order unto him the whole vision First who he is Secondly what he would have him to do And thirdly unfolds the mystery of the starres candlesticks He sheweth him who hee is to the end he might know that he saw no fancie or spirit but Iesus Christ his redeemer He again calleth himself the first and the last that is God eternal as in vers 8 11 which is a seventh argument of Christs divinity Isay 41 40 44.6 48 12. as wee have already expounded For that which the prophet ascribeth to God alone Christ in this chapter three times assumeth unto himself But some heretikes object that Christ is called first as being the first of the Church under the new Testament But I answer that all the adjuncts disproove this glosse For Christ doth absolutely call himself the first and the last by which very words the prophets declare the eternity of Iehovah God Yea Christ saith that hee was not onely before the Church of the new Testament but also before Abraham Ioh. 8 58. 18. I am hee that liveth and was dead These words do clearly manifest that neither man nor Angel but Christ alone is represented here in this vision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the living or he that liveth Christ taketh unto himself not onely the glorious life of his humanity Ioh 5.26 but the essential also of his divinity of which hee speaketh in the Gospel as the father hath life in himself so hath he given to the son to have life in himself For chiefly he calleth himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 him that liveth because even then whe he was dead he lived Therefore he saith not I did live and afterwarddy for then there would not have been any thing remarkeable in such an expression for no man can bee said to be dead who formerly hath not been alive but hee saith J living and was dead that is both together for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I was is but once in the text is referred to both words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 living and dead In which great and admirable expression he doth openly declare his twofold nature affirming that he lived 1 Pet. 3 18. as he was God was dead as he was man at one time According to that of Peter Christ was mortifyed in the flesh but vivifyed in the spirit that is both dead in the flesh and alive in the spirit together And this is the true meaning of that place which is the same with that common tenet that Christ being dead in the flesh raysed up himself by the power of his divinity This is also confirmed by the following words Behold I am alive for evermore Hee saith not and I lived again but behold I am living or alive by the particle behold hee attributes to himself an admirable divine and everlasting life to distinguish it from that life which he received again after his suffering in the flesh Therefore he saith hee liveth for evermore that is both before his death in his death and after his death which I have expressed in these verses Vivus eram sed eram crudeli morte peremptus En vitam sine fine per omnia secula duco J was alive and did a sore death suffer Yet lo I live and so I shall for ever This is the eight argument 8 Argument of Chr. deity of the Godhead of Christ because he was dead and liveth for evermore Eniedinus the heretike objecteth that Christ is not God because he died and so ceased to be whereas God dieth not neither can he cease from being God But it is a childish objection For though God cannot die as hee is God yet Christ as is he God â—â—nlfested in the flesh 1 Pet. 3 18. suffered death according unto the scriptures mortifial in the flesh Again God hath pâ—â—â—sed the Church with his owne blood Wherefore this onely doth follow that Christ is not God according to the flesh in which hee sunffered which indeed it true although it bee opposed by the Vbiquitisis who therefore have need to consider how they wil answer to what is here by the hereâ—ike objected Further more all this that Christ doth attribute to himself is for the comfort of the Godly For Christ liveth yea is life it selfe that wee also might live through him according unto the promâ—â— Joh. 6 he that eateth me even he shill live by me and again Ioh. 16 28 I give lowy sheep eternall life and they sâ—â—ll never preish And have the keyes of hell and of death That is I have power to cast the enemies into hell Keyes are a signe of power the which Christ Matth. 10.28 doth ascribe unto God fear not them which kil the body c. but rather fear him to wit God which is able to destroy both soule and body in hel This power Christ here assumeth by which he declares himself to be God and Lord of hell and death 9 Argument of Chr. deity This therefore in order is a ninth argument proving the Godhead of Christ Vers 19. Write the things which thou hast seene If this commandement be restrained to the first vision by a threefold division of the things which he had stene which were and which should come to passe then by it the arguments of the seven following epistles are signifyed but I rather refer it to the whole revelation for he is required to write some things already past which he had seene and somethings present the things which are and some things which shall be heerafter So that the matter of the revelation is distinguished inâ—â— a threefold order by Christ himself some things he had seen already from the beginning of the Gospel under Nero and the following Emperors unto Domition some things he now saw but the greater part he was yet to see namely the things that were to come afterward To these three heads we must have regard all most in every one of the following visions The Latine version hath which must be in stead of which shall bee But the Gr. constantly readeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which shall come to passe Moreover this proveth again the divine authority of the revelation forasmuch as it is written by the commandement of Iesus Christ But why did he commande it to bee written questionlesse that the whole Church at
called a Lutherane from Luther Therefore let him take heed least he be found with the Nicolaitans among the number of the sectaries Vers 7. He that hath an eare let him heare He shutteth up the Epistle with a singular promise and an exhortation common with the rest of the Epistles by which he stirreth them up to observe the things which formerly were written unto the teacher of the Church of Ephesus But chiefly to mind the reward promised to him that overcometh The like advertisement Christ giveth us Matth. 13.9 And again chap. 19.12 He that is able to receive it let him receive it By the eare he understandeth the eare of the hart not so much intending the outward hearing as to teach us to lay up in our hart and sowle the meaning of the holy Ghost in these prophesies What the spirit saith to the Churches That is speaking unto us by the prophets for though Christ speaketh yet he calleth it the voyce of the spirit because the son worketh by the spirit From whence we gather that the holy Ghost is properly called the spirit of Christ as proceeding from him and the Father XI Argu. of Chr. deity Which is the Eleventh argument to prove the Godhead of Christ Saith to the Churches So then these things were not written to the Bishops alone but to all the Churches likewise To him that overcommeth will I give to eat This promise is left out in the fower latter Epistles He is said to overcom who manfully unto the End hath fought the good fight of faith against the Flesh the World and Satan As it is written Mat. 24.13 2. Tim. 4.7 He that indureth unto the End the same shall be saved that is they who have kept the faith finished their course shall have with the Apostle a crowne of righteousnesse which is laid up for them in the heavens But here is nothing promised to Hypocrites to time servers apostates who though they at first fight wel yet afterward doe faint cast away their weapons turne their backs leave the field and forsake the battles of the Lord. To eat of the tree of life Christ is this tree for he is the way the truth and the life Io. 14.6 He typically alludeth to Paradise in the midst wherof stood the tree of life of which if our first parents had eaten they had lived for ever It signified also Christ our Lord who was to restore us beeing fallen from death unto Eternal life So then by giving us to eat of the tree of life is meant his communicating himself unto us Io. 6.14 raysing us from death to life everlasting according to the promise Who so eateth my Flesh hath life eternall for my Flesh is meat indeed and my blood is drinck indeed XII Argu. of Chr. deity This is a twelfth argument of Christs deity for God alone doth bring forth the faithful into the battle and giveth to them that overcom eternall life but all this doth Christ and therfore he is God blessed for ever They who plead for free wil infer from these promises To him that overcommeth that it is in our owne power to overcom But to conclude from the thing conditionall unto the condition it self is absurd The promise onely teacheth what Christ will give unto the doers of his will but sheweth not by what power it is performed The like also they vainly gather from these words he that hath an eare let him heare as if men had some power in themselves to heare Nay rather the contrary is true for where as he calleth upon us to heare it shewes that we are deafe Ephe. 2.2 unlesse he himself open the eares of our harts for such as are dead in sinnes are also deafe and blinde by nature and so remaine until by the grace of Christ they are made able to heare and perceive the things of God The 2. Epistle to the Bishop of Smyrna 8. And to the Angel of the Church in Smyrna write these things saith the first and the last which was dead and is alive 9. I know thy works and tribulation povertie but thou art rich and I know the blasphemie of them which say they are Iewes and are not but are the Synagogue of Satan 10 Feare none of these things which thou shalt suffer Behold the Divel shall cast some of you into prison that ye may be tried and ye shall have tribulation ten dayes Bee thou faithful unto the death and I will give thee a crowne of life 11. He that hath an eare let him heare what the spirit saith unto the Churches he that overcommeth shall not be hurt of the second death THE COMMENTARIE VNto the Angel of the Church in Smyrna Of Smyrna se chap. 1.11 The second Epistle is directed to the pastor of this place being neerest to Ephesus and it is probable that it was written to Polycarpus Iohns Disciple lib. 3. c. 3. lib 4. hist c. 14. for as Irenaeus and Eusebius write the Apostles did ordaine Polycarpus Bishop of this Church for seeing all the Apostles except Iohn dyed before Domitians time it is likely that Polycarpus was pastor of Smyrna even so long as that Emperour reigned it seemeth the rather to be true because Christ reproves nothing in this Bishop onely incourageth him to be constant and foreshewes the persecution which should be raysed against him by the Iewes by whom also he was put to death And indeed histories testifie that the Iewes with others were the principal agents in preparing the fire wherin he was burned in the dayes of the Emperor Antoninus Verus Now however the troubles in Asia in which Polycarpus was taken away happened sixtie-and-seven years after the writing of the Revelation which was in the 14 year of Domitian yet doth not this any way contradict what we said for Polycarpus when he suffered testifies of him self that he had served Christ eighty and six years This Epistle howsoever it be the shortest yet is it much more exellent then any of the rest in as much as the others are mixed with reproofes but Christ here justifies this Bishop in all things both in commending comforting of him It consisteth of an inscription a narration and Conclusion The Inscription describes Christ by two attributes before spoken of chap. 1.17 18. Thus Iohn goes forward to make knowen to the Churches what he had seen These things saith the first and the last se chap. 1.8 11 17. As there so here also Christ taketh to himself an essential propertie of God viz. Eternitie Esai 41.4 44.6 48.12 thus he repeateth and againe confirmeth the seventh argument of his Godhead Eniedinus the Samosatenian confesseth that without doubt Christ is here called the first and the last but not absolutely for saith he that belongs to God the Father alone wheras Christ is called the first and the last not in regard of essence but as respecting his office and because he was the
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
that the lord is greatly offended with the defilements both of our soules and bodies for he is a pure and holy spirit and requireth the same in them that worship him Hebr. 12.14 And without this no man shall see him 2. The corrupters of the truth shall be grievously punished howsoever they may for a time by subtiltie cover their deceit and draw many into their snares 3. That God is ready to forgive most vile sinners if they truelie repent XVII Arg. of Chr. deity Lastly here we have the seventeenth argument of the deitie of Christ in that he threatneth to punish these wicked deceivers for none but God onelie is able to doe it and therfore it manifesteth his divine omnipotencie That which the hereticke objects concerning Moses striking the Aegyptians with plagues is of no waight neither of Peter his slaying of Ananias Nor Pauls striking Elymas with blindenesse For we know that the Prophets and Apostles wrought miracles not of themselves but by the power of God Wheras Christ threatens to doe this by his owne power Io. 5.19 Mat 10.1 16.17 For whatsoever things the Father doth these also doth the Son likewise Yea the Son giveth power unto others to doe the like things And all the Churches shall know The end and use of Gods vengeance on sinners is to declare both his omniscience of the hidde things of the hart as also his omnipotencie and Iustice in rendring to evry one according to his workes Even as God said to Pharoah Exo. 9.16 Rom. 9.17 And in very deed for this cause have I raysed thee up for to shew in thee my power and that my name may be declared throughout all the earth Thus the lord by threatning cals sinners to repentance by Iudgments punisheth the obstinate and hereby declareth his wisedome power and Iustice unto all Now it is not without cause that Christ attributes to himselfe the knowledge of hidden things for seeing this wicked woman beguiled many by couveringe her uncleane actions under a pretence of holinesse Christ therefore here declares that none of her wayes were hidden from his eyes Hence we observe in the first place that one principal end of Gods exemplarie punishing of the wicked is that all the Churches may acknowledge declare the wisedome power and Iustice of God Thus we se how profitable it is that publike examples are propounded before our eyes to the end we may take notice of the judgments of God beware least by the like wickednesse we stirre up his wrath against our owne soules XVIII Argu of Chr. deity Secondly here is offred unto us the eighteenth argument excellently proving the divinity of Christ For here Christ will be acknowledged to be the searcher of the heart and reynes which the scripture ascribeth unto God alone For the righteous God trieth the heart and reynes Psa 7.9 1. King 8.39 1 King 16 7. Give unto every man according to his wayes whose heart thou knowest Thou alone knowest the hearts of all the sonnes of men see also 1. Chro. 28. Iere. 11.20 and 17.10 and 20.12 Eniedinus the Samosatenian objecteth in the first place that the searching of the heart and reines doth not here signifie a knowledge of the thoughts But rather a most equal and just administration of judgment by Christ and so it proveth not that he is true God I answer The antecedent is a manifest and bold corrupting of the text For the divine attribute which elsewhere is ascribed to Jehova is here without any limitation and in the verie same words applied unto Christ not onely in regard of the administration of his righteous judgments but also as he is the searcher of the heart and therefore must necessarily be taken in one and the same sence But again he objecteth That Christ hath received all his knowledge judgment yea and himself too from the Father as he confesseth Io. 5. Rev. 5.11 here v. 27. as I have received from my Father so that he is not the same God with the Father I answer he deceiveth by an equivocation For Christ receiveth all things from the father two maner of wayes Io 1.14 Prov. 8.25 God the sonne hath received his divine essence from the Father by eternal generation for he is the onely begotten of the Father before the mountaines were setled So that with his divine essence he received his divine omniscience But as he is man he received all his power and glorie in time by his reall exaltation so far forth as consisted with the nature and perfection of his manhood in this latter respect we confesse he is not God notwithstanding it is false to affirme that he is not God in the former for howsoever in this respect he hath received all things from the Father yet whatsoever is divine the Sonne hath it by his owne essence even as the Father Because the Father hath given to the Sonne to have life in himself as the Father hath life in himself See Damascenus lib. 4. Orth. fid cap. 19. Thirdly he objecteth that many Prophets and Apostles knew the hearts of men also Io. 5.26 I answer Eyther this or that of Salomon is false Thou onely knowest the hearts of all men 1 King 8.39 God indeed did reveal some things not al things unto Elisha Peter and Paul but not the knowledge of the hearts To be short none of them did or could say that he was the searcher of the reynes and heart as Christ here saith And all the Churches shal know that I am the searcher of the reynes hearts 24. But unto you I say The fourth part of the narration is an exhortation and here he turnes aside from the Pastor before commended and reproved and from the deceivers threatned and speakes to the rest of the Church in Thyatira and exhorts such as were godly among them and had not harkened unto the false teachers to go foreward and continue in the Apostles doctrine And hence again it appeareth that these Epistles were written not to the officers alone but to all the Churches The Vulgar as also Andreas and Montanus read it without the copulative but to you the rest but the other Greeke copies have it to you and to the rest as if he had said to thee o Pastor and to thy fellow officers and to the resâ—â—f the Church But the sence is the same For the Pastor also was one of those which held not the doctrine of Jezabel although indeed he was to negligent in repressing of the same This doctrine To wit of Jezabel and the Nicolaitans concerning fornication and communicating with Idolaters And which have not knowen This is an Hebrue phrase and signifies who have not approved The depth of Satan So these deceivers called their blasphemies as being deep mysteries and hidden wisedome and things more excellent then ever the Apostles taught Now Christ graunteth they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 depths but such as had their original
from Hel and Satan and therfore ought to be opposed and utterly extirpated I will put upon you none other burthen The meaning is however the deceivers doe again bring in and impose upon you the burthen of the ceremonial law a yoke which neither yee nor the Fathers were able to beare Act. 15.10 notwithstanding I doe not subject you unto it forasmuch I have once freed you from the same for it is sufficient to salvation to maintain the doctrine faithfully delivered unto you by the Apostles Some by burthen understand punishment as if he should say this shall be the heaviest of Iudgements that I will inflict upon you but if it be taken in this sence then the words should import a threatning where as indeed they are a milde admonition and therfore the first exposition is more agreable to the nature of the words Hence it appeareth that humane traditions are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a burthen imposed upon the Church not by Christ but by the instruments of Satan and here we see what to thinke of the manifold traditions of the Prelates to wit that they are burthens not required by Christ but by the fonne of perdition wherfore neyther the Church nor any of the faithfull ought to submit to them nor to hearken unto the voyce of that Antichristian parasite affirming that the yoke which is imposed by the holy sea Gratianus distin 19. is to be borne howsoever it may seem to be intollerable Vntil I come To wit bodily descending from heaven in the cloudes to judgment according to our Christian beliefe confirmed by the scriptures confession of the primitive Church And therfore for men to believe as necessarie to salvation that Christ being come in the flesh is present in or under the sacrament of the Altar or that his humane nature is in all places and filleth all things is a most false doctrine and a burthen not imposed by Christ our Lord. He which overcommeth keepeth The fift part of the narration is a promise with the former conclusion 1. Io. 5.4 he that overcommeth see v. 7. now the victorie by which we overcom the world is our faith and they are conquerours who keep faith and a good conscience Io. 5.36 10.36 14 11. Io. 6.29 My workes Not miracles which generally are called the workes of Christ by which also he proved himself to be God but that worke of faith required Joh. 6.29 To beleeve on him whom God hath sent as also all other workes of pietie and faithfulnesse according to our place and vocation hence as the workes of infidelity Io. 8.41 are called the workes of the Devill so the workes of faith and love are said to be the workes of Christ and hee that persevereth herein unto the end he is that conquerour to whom the present promise is made by Christ Jesus Vnto the end To wit of the warfare or fight for the full victorie is not obtained nor the crowne given before the fight be perfectlie ended And keepeth The worde here used in the originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to keep Io. 8.57.14.23 15.10.20 c. is often used by Iohn in his Gospel So that this phrase of speech argueth Iohn the Euangelist to be the writer of the Revelation To him wil I give power over the nations A double reward is promised to the conquerour power over the nations and the morning starre Some curiouslie inquire whither or no these things are given in this life But we are to know that so long as w◠remaine here the fight dureth For no man as yet is a conquerour neither is the crowne bestowed we must therfore first persevere in our course unto the end before we can enioy the promised reward not as if we were altogether now deprived of it but because we posses it in hope onely and not in verie deed Now we are the Sons of God 2. Io. 3.2 Rom. 8.34 but it is not manifested what we shall bee we are saved by hope Neverthelesse one and the same thing is signifyed by both rewards here mentioned to wit that glorie and power whereof the faithfull shall partake in the heavens with Christ Power over the nations He alludes to Psa 2.8 where God the Father saith unto the Sonne I wil give thee the heathen for thine inheritance and the uttermost part of the earth for thy possession thou shalt breake them with a rod of Iron thou shalt dash them in pieces like a potters vessel This power which Christ the head hath received frō the Father he promiseth to communicate unto us his members And as he hath receyved it for himself and for us so he will exercise the same in his owne and our name for the saintes also with Christ shal judge the Angels and the world or wicked men that is the nations here spoken of Even as I receyved This we have expounded v. 23. and there shewed after what manner Christ receiveth it from the Father and how it no way derogateth from his divinitie And I will give him the morning starre That is I will trulie communicate my self unto him and make him conformable unto my glorie so far as it consisteth with the proportion and measure of a member for he saith J wil that they also whom thou hast given me bee with me where J am that they may behold my glorie which thou hast given me c. The morning starre Called in Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the day starre being the brightest of all the starres and when it followeth the Sun going downe is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the evening starre Hence Aristotle commending the vertue of Iustice saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is neither the evening nor the day starre is so glorious To this starre Christ is compared for his heavenly brightnesse and glorie 2. Pet. 1.19 Rev. 22.16 see there the sence of this place The Argument parts and Analysis of Chapter III. THis Chapter containes the three latter Epistles unto the Angels of the Church in Sardis Philadelphia and Laodicea in which again John doth declare in general what he had seen to wit the majestie of Christ commanding him to write what was eyther good or evil in everie one of them and what was to come to wit what good or evil they were to expect from Christ The bishop in Sardis he reproveth for his hypocrisie and negligence yet comforteth some few that were upright in that Church by promises of reward and stirs up the Pastor himself by threatning to diligence The teacher in Philadelphia is commended for his care praeadmonished of his combats with the Jewes and victorie over them and also is provoked by promises of reward to perseverance The Bishop of Laodicea is sharpelie taxed as an hypocrite being neyther hot nor cold and however he is by others much esteemed of for his worth and holinesse yet Christ threatneth to root him out except he doe repent The fift
workes And this he doth to stirre them up to a cheerfull going foreward in wel dooing for the prayse of vertue increaseth it and honour provokes men to vertuous enterprises Ovid. li. 4. de pont As the Poet speaketh Secondly in special because he had kept his word and not denyed his name Thus as in the first he is commended for his sinceritie in doctrine so in the latter for his constant profession of the same before the adversarie These two things are required of all Christians but Especiallie of Gods ministers namely to keep the faith of Christ entire and not to corrupt the same by humane inventions and 2. not to forsake the profession thereof in any estate or condition Ro. 10.10 For with the hart man beleeveth unto righteousnesse and with the mouth confession is made unto salvation But least this holie teacher should be lifted up to thinke he did these things by his owne strengeth Christ therfore ascribes both the first constitution of this Church as also the constancie of Pastor and people therin to his grace alone behold I have set before thee an open doore that is It is not by thy own power that the congregation over which thou art embraceth the truth taught by thee or that thou thy self standest fast in the faith against all the threats of the adversaries who dayly labour to shut this open doore for thou hast little strength that is little or no outward help and assistance but it is I who have set an open doore before thee It is I who have opened it by my own power and hence the enemies neither have nor ever shall be able to shut the same Thus we se that which before was indefinitely spoken of Christs shutting and opening is here in perticular applyed to the Philadelphians J have set before thee an open doore I am not ignorant how these words for thou hast a little strength may be taken in another sence And some indeed doe expound them adversitivelie as if they deserved the greater commendation for their constancie in their affliction seing they had but a little strength that is destitute of humane protection But then the causal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for should bee a reason of the latter that is wherfore he had kept the word which is repugnant to the scope of the commendation for it is manifestly a reason of the former namely wherfore Christ had opened a doore unto him which no man should bee able to shut Others again understand it as spoken for his comfort as if Christ had said I have gathered unto my self a Church in this citie in the midst of many adversaries over which I have appointed thee a Pastor and howsoever thou hast but a little strength to resist them notwithstanding I will so protect both thee and thy congregation as that no man shall bee able to shut that is to subvert the same or expell the faithfull out of this place Which interpretation I confesse containes much excellent comfort both for the Pastor and people but considering that the Epistle as yet treates not of consolations I therfore allow rather the first exposition Now touching this manner of speech An open doore by a Metaphor is signified an occasion offered of wel dooing that is an opportunitie of preaching and propagating the Gospel for as a man goes into the house the doore being opened even so when the Lord gives passage to the Gospel Churches are planted propagated according to that of the Apostle When I came to Troas to preach the Gospel 2 Cor. 2 12 a doore was opened to mee of the Lord and 1. Cor. 16.12 a great door and effectuall is opened to me c. Hence chiefly we are taught two things First this again proves the divinitie of Christ for whereas he both knoweth the workes of the faithful and openeth a doore to his Church as also restraines the power of the adversaries that notwithstanding all their malice and rage yet can they not shut the same it clearelie shewes that he is God onely wise and omnipotent And therfore as Christ our Lord by his mightie workes XXII Arg. of Chr. deity proved against the blasphemous Jewes that he was God Joh. 10.38 so are we bound from his powrful gathering and preserving of this Church to beleeve the same The cavill of some hereticks is of no waight who pretend that Christ doth these workes by a power communicated unto him of the father I answer he doth it by his divine and essentiall omnipotencie which he hath received from the father by eternall generation for whatsoever the father hath is Christs Ioh. 16.15 Io. 5.9 and whatsoever things hee doeth these also doth the son likewise Not as if the power of the Father were uncreated Christs created but both the Father and the Son worke by the same divine and uncreated power For the Son doeth all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alike with the Father Secondly as Christ of old opened a doore for the passage of the Gospel and no power of malice of men nor Devils could any way hinder the same so considering at this day that among so manie enemies a doore is opened unto the Churches in Germanie England Poland Hungarie c. we ought to acknowledge that this happeneth not by chance nor ascribe it to the industrie of teachers prudencie of politicians or the power of princes but unto the grace efficacie presence and power of Christ alone for certainly the strength of Christians hath been little or nothing to resist the tyrannical persecution cruell edicts and horrible torments by which Antichrist hath laboured but in vain utterlie to deface our Christian faith but by how much they have sought to presse it downe by so much like unto the palme tree it hath flourished more and more because Christ by his divine power having opened this doore Antichrist was not able to shut the same And indeed it is a thing admirable in our eyes that some few Monkes and despised teachers should by the contemptible preaching of the Gospel so shake the kingdome of the Beast howbeit supported with the aid and power of the kings and Emperors of the earth on all sides as that whole nations of the Christian world should turne from Antichrist to Christ our Lord. Now this beeing come to passe we may not thinke that either teachers kings or princes have opened the doore but because Christ powerfullie reigning at the right hand of God hath so effected the same as that none was able to hinder it Let us therfore bee truelie thankful unto Christ for so great a mercie and divine miracle humbly beseeching him to keep this doore still open unto us not suffering it to be shut for our unthankfulnes or his sheep to be scattered by the enemies but that hee graciously preserve his Churches by dwelling among them 9. And I wil make them of the Synagogue of Satan Gr. I give them The second part is a
Senens lib. 2. p. 87. and againe theirs by the Collossians The which place being doubtfully rendred in the Latine version hath occasioned some to thinke that Paul writ the Epistle which is now extant unto them of Laodicea but it is an Apocrypha writing compiled by som deceiver and taken from the Epistles to the Galatians Philippians and Colossians Theophilactus and some others understand it of the first Epistle to Timothie which was sent as they say to Laodicea a chiefe citie of Phrygia Pacatiana as the subscription also hath it But that cannot be for as it may be gathered from Coll. 2.2 Paul had never seen those of Laodicea Chrysostom therefore and others with more likelihood understand it of an Epistle which they of Laodicea wrot unto Paul in which without doubt they testified their faith and piety unto the Apostle Lib 5. cont Marc. Tertullian saith it was the opinion of Marcion that the Epistle to the Ephesians now extant was writen by Paul to them of Laodicea Now howsoever this Church in Iohns time was grievously corrupted yet questionlesse after this vehement reproofe which Iohn from Christ delivered unto them they repented of their evils For Eusibius commendeth this Church as flourishing in his time and mentioneth some of their Bishops and among others Anatolius a chiefe opposer of Paulus Samosatenus and after him one Stephanus who indeed in learning and eloquence was equall with the rest but not in vertue constancie for in the time of persecution he denyed the faith to the great scandal of the Church of Christ And hence it may probably be gathered that this Epistle to the Laodiceans wrought much good in them And also we are again here taught that pastors Churches may erre and fall away unlesse they be by the power of God preserved in the way of truth Now we come to the Epistle These things saith the Amen The preface as formerly proves the authority of the Epistle describing Christ the Author thereof by three glorious Epithâ—es namely that he is the Amen the true and faithfull witnesse and the beginning of the creation of God These things are taken from Chap. 1.5.6.7.8 Christ calleth himself the Amen from the Hebrew Aman veritie It is an affirmative particle and caries with it the nature of an oath confirming the truth and certainty of things it is in greeke nai yea in Latine certe profecto verely verely In this place it is put in stead of an adjective for him who is most true both in his promises and threatnings and is expounded by the following words the true and faithfull witnesse which we have spoken of on Chap. 1. v. 5. Christ therefore is the Amen the true and faithfull witnesse because as he is God so he is truth it self and the essentiall wisedome of the Father And as he is man he hath witnessed and brought forth the testimony of the gospell out of the bosome of his father and by divine miracles so confirmed the truth thereof as that none but with great impiety can question the same Now the reason why here he calleth himself thus seems to bee because he had to doe with hypocrites who beeing growen secure began to esteem of the faith of Christ as a thing indifferent that for the cause thereof they needed not to contend with the Pagans or suffer affliction for the same Now Christ to the end that he might more plainlie take them for their lukewarmenesse doth by these epithites declare his truth and faithfulnesse The reason wherefore Christ is called Amen is shewed by the Apostle 2 Cor. 1.19 where he saith that Jesus Christ preached among the Corinthians was not yea and nay that is variable and inconstant because in him all the promises of God even from the infancie of Church unto this day are Yea and Amen that is surely and certainely fulfilled unto the glory of God the Father The which as it the serves to refute their folly who eyther call in question or reject the faith of Christ as doe the Turks Jewes Epicures Hypocrites and others so it doth very much comfort and strengthen the faith of the godlie For seeing Christ is the Amen the faithfull and true witnesse he wil stand to his promises and never forsake them that trust in him Ioh. 14.18 Hebr. 13.15 according to that which is written I will not leave you Orphants I will not leave thee nor forsake thee c. The beginning of the creation of God As the two former titles declare the faithfulnesse of Christ so this shewes his excellencie and power Observe this ambiguous manner of speech The beginning of the creation of God this is ambiguously rendred For the word which is in the text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not onely the beginning or original But also principallity and dominion Now in what sence soever it be taken it clearlie proveth the Godhead of Christ If we render it principallity that is prince of the creation or creatures it shewes that he is God If we render it the beginning of the creation it prooves the same thing For he as the Son did with the Father and holy Spirit Ioh. 1.3 give unto all creatures the beginning of their beeing for all things were made by him and without him was not any thing made that was made Arius contendeth that the Son is onely the beginning of the creation that is the first creature But he falsely corrupteth the text For Christ is said to be the beginning not passively but actively as appeareth Chap. 1.8 where he is absolutely called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning and ending which can not be spoken of any creature Some interpret this of the new creation but that also doth no way derogate from his divinitie For a divine power is as much required to make a creature new as there was in the first creation So that these two interpretations are not to be separated but joyned togither Now Christ doth in this place call himself the beginning that these blinde and naked Laodiceans might the sooner returne unto him as to the fountaine of all good XXIII Argum. of Chr. deity This therfore is a XXIII argument proving the divinity of Christ our Lord. 15 I know thy workes that thou art neither cold The narration containes many particulars as reproofe commination confutation perswasion exhortation and promise unto v. 21. First in this verse he sharpely reproves the Laodiceans as not answering to the name by which they were called For Laodicea signifies as much as a people just sincere and wel reformed in manners faith and godlines being derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a people and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 just But thou saith Christ art neyther cold nor hote Interpreters are diversly minded about such as are said to be hot cold or lukewarine Alcasar brings in eleven opinions but he seeks a knot in a rush The thing it self plainely shewes that Christ by a proverbiall metaphor
may be acceptable in the sight of God And anoint thine eyes with eye salve This is opposed to their fourth evil of blindnes Eye salve Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which physitians call the dregges wherout an oyntment is strayned helping the blearednesse of the eyes He commands them to aske of God the illumination of his spirit by which their darke harts may be inlightned and stirred up unto the true knowledge and love of God through faith that so seeing their owne miserie and Christs benefits they might cease to be blinde 19 As many as I love I rebuke This fift part of the narration or exhortation to repentance is mixed with comfort least that heavy foregoing sentence I will spue thee out of my mouth might have occasioned them to cast of all hope of pardon as thinking that now there was no more remedie for them But Christ teacheth them that this sharpe reproofe proceeds not from any hatred but from his love towards them and to the end that they might repent hee beeing herein like unto a father who more severely punisheth that childe whom he best loveth The words are taken out of Prov. 3.12 and againe repeated Heb. 12.5 where we have given the meaning of them Whom I love I rebuke As if he should say for thy good I rebuke thy hypocrisy and indeed there is great need thou shouldest be sharpely reproved that so I may shew how greatly I love thee And chasten For stubborne children must be kept downe by the rod. And therfore thou mayest not thinke by hypocrisy or lukewarmnes to escape the crosse Here we may note the difference between the afflictions of the godlie and of the wicked The godlie are chastised like children but the wicked are judged and condemned to hell This is the first reason of the following exhortation beeing as it were a token of his love towards them Be Zealous therefore and repent Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza be fervent he requireth fervencie and zeale of faith and sincerity in signe of true repentance for their former hypocrisie and lukewarmnes For he is said to be truely zealous who is fervent in that which is good Gal. 4.18 It may also be understood transitively that is be a Zealous follower of thy fellow teachers of Philadelphia Smyrna and others who walke faithfully before me Moreover seeing lukewarme hypocrites are here called upon to repent we are taught that no true repentance comes ever to late 20 Behold J stand at th◠doore and knock The other reason of his exhortation is taken from the effects of his love namely pardon and grace to all that repent before he recompared himself to a Marchant and Phisitian freely selling the marchandises and salves of salvation Here he likens himself to a rich way faring man entring in to them that open unto him and vouchsaving to feast with them By which allegory he testifyeth his philantropy as using al maner of wayes meanes for our salvation And this is the last part of the narration beeing a promise of pardon and grace directed not onely to these of Laodicea but unto all that hearken unto the heavenly vocation Behold this particle is added to stirre up our eares and hearts unto the more attention He saith not I come or I sit but I stand at the door hereby signifying his continuall presence and daylie care for our salvation I stand at the door like as a stranger who doth not presently goe away but if the door be not opened at his first knocking yet still standeth and knocketh untill the same be opened unto him The door here signifyes our heart which by nature is shut hard and stonie excluding God and Christ but in v. 8. it is taken in another signification as we have there shewed Now Christ knocketh and bids us open unto him diverse wayes 1. He knocketh outwardly by the preaching of the law threatning destructiō if we open not 2. By the preaching of the Gospel promising pardon of sin and all kind of heavenly blessing unto them that open unto him 3. By laying the crosse of afflictions on them that delay And lastly he knocks inwardlie by his spirit illuminating our blinde hearts and minds making us in some measure to see and know him who is life eternall and so openeth the door of our hearts by making us willing to receive and entertaine him Thus he opened the understanding of the Apostles Luk. 24.45 Act. 16 14 that they might understand the scriptures and the heart of Lydia that shee attended unto the things which were spoken of Paul If any man hear my voyce and open Having shewed by what means he outwardlie works our repentance and salvation he now comes to that which is to be don by us that is to hear and hearken unto his knock or call to open the door that he may enter in Outwardly we hear Christs knocking when we attend upon the word preached by his ministers and inwardlie when by faith we embrace the same We open unto him when we savingly applie the promises of the Gospel for then Christ with all his benefits enters into our hearts and dwelleth in us when by true obedience we consecrate our selves as a living sacrifice holy and acceptable unto him And in deed happie are they that thus worke out their owne salvation for Christ will not leave them but perfect that which he hath begun to their eternal comfort as here he promiseth I will come in to him and sup with him Now he sheweth what he will doe for them that hear his knocke to the end we might open the more willingly and readily unto him Three excellent mercies are here promised 1 He will come in to us 2 sup with us and 3 receive us to sup with him First he saith I will come in to him that is he will with the Father and holy Ghost dwell in our hearts by faith Io. 14.23 as it is written Jf any man love me he will keep my words and my Father will love him and we will come unto him and make our abode with him Serm. 144. de Temp. A dignitie far greater then if an earthly king should be pleased to dwel with us and make our house his pallace Jt is more saith Austin to have Christ in the hart then in the house for our hart is nearer to us then our house Hence we are called the temples of God and of the holie Ghost and of Christ who by his spirit dwelleth in us XXV Argument of Chr. Deity and wee in him Which againe clearely proveth the Godhead of Christ And I will sup with him This is a second benefit Christ sups with us when by faith he makes us partakers of the word and sacraments takes away our sins covers our infirmities and meekly stoopes to our weake capasitie As when some great monarch comes into the cottage of a poor man How Christ is said to sup with us not disdaining to sup with him
And behold a throne was set Now he expoundeth what he saw in the heavens namelie a royall throne and one sitting thereon and an honourable session of Elders thundrings lightnings voyces lamps of fire burning a sea of glasse like unto Chrystall winged beasts full of eyes before and behinde singing and praysing him that sate on the Throne having a booke in his right hand sealed with seven seales and in the last place the Lambe opening the seven seales with the terrible events thereof These things are the summe of this second vision The throne which he saw is also spoken of Chap. 1. v. 4. and mentioned eight and twentie times in this booke and hereby is represented the dominion and judgement of God over all things whereof he will have us to be alwayes mindfull 3 And he which sate on the throne He saw not an emptie throne but one sitting thereon whose name indeed and countenance is not declared but his majesty and glory is magnifically described both in this and the following verse as beeing to look upon like a Jasper and a Sardine-stone and having round about his throne a rainbow in sight like unto an Emerald by which similitude is set forth not an earthlie but a divine majestie in as much as nothing can bee imagined to be more pretious then these pearles or more manificent then such an aspect A lasper There are diverse sorts of this stone as Plinie lib. 37. cap. 9. and Isidor cap. 6. lib. 7. doe affirme and it is thought that the Indian Iasper called Polygrammos is the best of them beeing greene cleare and somewhat like unto an Emerauld the Persian is like to brasse that of Cypria is of a blewish colour and the Phrigian somewhat reddish that which is found in Thracia is much like unto the Indian but the Chalcidonian is lesse beautifull then any of them Plinie writeth that he saw one of eleven ounces in waight on which was ingraven the image of Neroes breastplate It is thought that this stone is a singular preservative against all manner of deadly poyson and withall hath manie other vertues in it Sardine in latine Sardius but Plinie calleth it Sarda which is white in colour Lib. 37. Cap. 7. wheras the Sardine or Sardius is red Of this stone see Exod. 28.17 The nature of this stone as some affirme is good to expel feare to cheare the spirit and to preserve those that weare the same from enchantments and other evils but others say that there is now adayes no such vertue in it Emerauld This is a most pleasant Germme green of colour and very delightful to the sight the Scythian stone is the most pretious although the Aegyptian and Brittish also as Albertus Magnus witnesseth are of great worth They write that Nero beheld his fencers at their game through an Emerald It drives away poyson preserves chastitie strengthens the memorie and helpeth the sight c. Like to this stone he saw about the throne a rainbow which we see commonlie to be of white yellow and greene colour It is probable that this vision cheifly alludes unto the pretiousnesse of these stones For whatsoever is eyther pretious or profitable al is to be found fully and perfectly in him that sits on the throne Some interpret the Iasper and Sardine of the two natures of Christ The Jasper which is greene refreshing the eyes they attribute to Christs divinity the Sardine which is red unto his humanity like as his flesh was red in the blood of his passion The rainbow they will have to bee a signe of his grace alluding to that in Genesis Gen. 9.13 where God is said to set his bowe in the cloude for a token of his covenant Whence they conclude that this rainbow like unto an Emerald doth signifie Gods everlasting mercie which is green that is never fadeth away But such kinde of allegories do serve little or nothing at all for our instruction If it bee demanded who he saw sitting on the throne I answer that without all doubt God is here represented for it is expresly called the Throne of God chap. 7.15 and 12.5 chap. 19.4 Notwithstanding interpreters are diversly minded about it Lyra understands it of one God three in persons appearing on the throne after this manner as beeing the governour king of the Church militant judge of the whole world Others expound it of the person of the father alone But we may safely understad it absolutely of God sitting reigning in the person of the son to whom the father hath given all judgment he therfore who is said here to sit on the throne is the samewho before gloriously walked in the midst of the seven candlesticks namely Christ the son of God And this doth plainlie appeare from v. 8. 9. where two Epithites ascribed Chap. 1. v. 8. 18. as proper unto Christ to wit he which was which is and which is to come and again he that liveth for evermore are here attributed to him that sits on the throne The like we may gather from Chap. 21.6 where he that sits on the throne cals himself α and ο the beginning ending who giveth to him that is a thirst of the fountain of the water of life but Christ calleth himself α and ο chap. 1.8 And in Ioh. 4.14 7.37 we are taught that it is he who gives to them that are a thirst to drinke of the water of life to be short both the Ordinary Glosse as also the Catholike glosse of Marloratus interpret this of Christ the Lord of the Church neither doth the reason hereof seem to be obscure For the same whom before he saw walking among the candlesticks as Lord on earth he now sees him sitting as Iudge in heaven That which may bee objected concerning the Lambe seems not to take away what wee have said for there is no absurditie in this that Christ should bee represented unto Iohn under diverse figures in a diverse respect Before he saw him walking among the candlesticks as the head of the Church Now he sees him sitting on the throne as the Iudge of the world and also as it were a Lambe slaine and made a sacrifice for us Thus also the Apostle to the Hebrewes makes Christ both high-priest and sacrifice and Altar in a diverse respect Neyther are we to imagine that Christ the son so sits on the throne as if the Father were put by for it is the Father which giveth unto the son to sit on his throne as it hath been shewed Chap. XXVI Argu. of Chr. deity 3.21 So then the Father also sits on the throne in the Son Which is another strong argument proving the Godhead of Christ He which sits on the throne is Lord God omnipotent v. 8. But Christ as we have proved sits on the throne and therefore he is Iehovah omnipotent The second part of the Chapter The attendance about the throne First the companie of the foure and twentie Elders
Andreas well observeth And voyces Namely the terrible voyces of thundrings and lightnings This is spoken appositively for thunder is the voyce of Iehovah shaking the earth terrifying the ungodlie The voyce of Jehovah maketh the desert to quake Psal 29.8 which teacheth how terrible and inaccessible the seat of God is In Chap. 10.3 these thundrings are said to be seven and to utter their voyces wherein there is an allegory as shall be shewed on the place And soven lamps Namely were or stood before the throne of God these are interpreted by John himself to be the seven spirits which he calleth the seven Angels standing before God Alluding to the vision of Zacharie Chap. 4. where the seven lamps on the golden candlesticke v. 2. are v. 10. called the eyes of Iehovah which run to and fro through the whole earth Signifying by eyes the Angels who are as it were the eyes feet and hands of God which is spoken after the manner of men like as Constables and Sergeants are said to be the eyes hands and feet of the magistrate because by them he performeth and knoweth all things that are don in the city The like allusion is in Chap. 5.6 where the eyes of the lambe are the seven spirits of God sent forth into all the earth But of this more in its place Also before the throne The third apparition about the throne is the sea of glasse like unto Chrystall Which sea some of the ancient and they which follow them will have to bee the sacrament of Baptisme said to be of glasse as Lyra supposeth because of its puritie and like to Chrystall because of its character which can never be blotted out Let them who will make use of this interpretation But neither Ribera nor my self do approve thereof Alcasar also judgeth that it cannot bee applied but with violence unto the sacrament of Baptisme Andreas Cesariensis understandeth it of the multitude of Angels and heavenlie powers Others suppose it hath an allusion unto Solomons brazen sea and that the materiall alteration of brasse into glasse which one may see through doth denote the difference betwixt the Law and the Gospell but these allegories will not hold The interpretation therefore of Ribera is more probable applying it to the multitude of men living on the earth who are compared to the sea of shining glasse because the sea is a gathering of many waters by which peoples and nations are signifyed Chap. 12.15 and they are shining because the counsels and the most secret actions of men are before the throne and open to the eyes of God beeing like the clearest chrystall discerning all things Bullinger before Ribera is yet more cleare The sea saith he before the Throne resembling glasse and Chrystall in brightnes and perspicuity signifies this fraile world which is allwayes in Gods sight For the holie scriptures doe type out unto us by the sea in regard of its instabilite noyse and tumultuousnes the mutability and inconstancie of this present world the state thereof beeing more fraile then glasse This exposition I well approve of as beeing indeed most probable As for Alcasars fiction in applying it unto his devised sacrament of Confession it is both a violent and a false wresting of the text So then the sea signifies the world which is said to be before the throne because the same shal be judged by Christ The world indeed doth swell rage against the saintes but it is as fraile as glasse or Chrystall whose waves are easilie broken and held in by the powerfull hand of the Lord. Now this thing is here inserted both for the comfort of John and the whole Church In this sence also and for the same end it is said in Chap. 8.8 the great mountaine burning with fire was cast into the sea Chap. 15.2 they that had overcome the beast are said to stand upon the sea of glasse of which more in its place And in the midst of the throne The fourth apparition about the throne are the foure beasts differing in forme but having eyes before and behinde and each of them sixe wings Alluding to the foure beasts in Ezechiel Chap. 1. And therefore ancient and moderne writers for the most part Whither the foure beasts type out the foure Evangelists understand by them the foure Evangelists which are commonlie expressed and painted in these formes Matthew in the likenesse of a man Mark of a Lyon Luke of an Oxe and Iohn of a flying Eagle Irenaeus applies it to the foure Gospels But Lyra refutes this from the order here observed because the face of a man appropriated to Matthew is here put in the third place he therefore here understands the foure Patriarchal Churches viz. Hierusalem Antioch Alexandria Constantinople But if so where then in the mean time was Rome did she not at all appeare in heaven He tels us she was comprehended under one But which of them or how it was he sheweth not neither indeed could he Besides the old writers doe not agree about the tipes of the beasts in applying them to the Evangelists The common opinion is that Matthew should be the man and Mark the Lyon Lib. 1. de consensu Evang. cap. 6. but Austin Bede will have the contrarie The reason alleadged why Matthew is likened to a man is because he begins his Gospel from the generation of Christ according to his manhood Againe Marc to a Lyon in regard he begins from the preaching of the Baptist crying like a Lyon in the wildernesse so Luke to an Oxe beginning his Gospel with the sacrifice of Zacharie Iohn is the flying Eagle in writing high and great mysteries of Christs divinity But what soliditie there is in these things let others judge It is tedious to set downe their reasons why these beasts should appeare in foure diverse formes First as a Lyon because say they God under the Law of nature shewed his glorie immediately unto the fathers Secondly as an Oxe because the Lord then required such beasts to be offered in sacrifice Thirdlie as a man because the son of God was made man Fourthly as an Eagle because the holy Ghost descending from heaven causeth the righteous to fly upward Ribera maintaining the common opinion Commen in Apoc. 4. num 39. answereth Lyras objection concerning the change of the order here That the common exposition observes the order of writing But Iohn the things according to their manifestation for the Baptist began to preach before Christ But this is to abuse the reader besides how could Iohn see the foure Evaugelists in the heavens he beeing himself one of them here then present upon earth To this Ribera answers That John saw those things which long after his death were to come to passe But this seems to contradict the text forasmuch as he saw the foure beasts which were then in heaven as also the foure and twenty Elders that is the Church triumphant with Christ Some interpret this of the
the fulnes of his power and his eyes his divine insight this is set forth unto us that we should beleeve that the Lamb beholdeth governeth all things by his infinite wisedome providence The seven eyes are said to bee the seven spirits of God sent forth into all the earth which is taken from Zacha. 4.10 signifies the same thing For seeing the Lamb is Lord of the spirits or Angels and sends them forth into all the earth as a master doth his servant it plainlie proves that he is true God XXVIII Argum. of Christs deity For the Angels have no other Lord but Jehovah see Chap. 4.5 And hence the seven eyes of Jehovah in Zacharie are here called the seven spirits of God Seeing therefore so many hornes and eyes are attributed unto the Lamb let the godly know that he wants neyther power nor knowledge for to preserve them And let the wicked fear and tremble before him for he sees all their ungodlines and is able to represse theyr tyrannie Let us also brieflie take notice how Antichrist Chap. 13.11 hath two hornes like unto the Lamb signifying that he like an Ape imitates the Lamb. But he is much inferiour For the Lamb hath not two onely but seven And therefore can easily destroy him by the spirit of his mouth 7. And he came and tooke the booke After the description of the Lamb now followes what he did He came That is he came forth out of the midst went to the throne and tooke the booke out of the right hand of him that â—â—te thereon viz. to open the same By which action he sheweth that he both can and will unseale the booke of God that is reveale this prophesie unto Iohn and unto the whole Session in heaven Thus we have here fulfilled what is spoken Chap. 1.1 to wit that God gave the Revelation to Christ Christ to Iohn For this Lamb that is Christ tooke the Revelation out of the right hand of God on the throne not unwillingly but freely giving it him to the end it might be revealed unto Iohn and unto the whole Church I will not be curious in disputing what this taking of the booke was They who understand by this booke the whole counsel of God interpret this taking thereof a commission to reveal the secret mysteries of salvation unto the Church But we have shewed v. 1. that the booke denotes the Revelation Wherfore this taking and opening of it signifies nothing else but the exposition thereof But this seems to contradict the interpretation touching Christs sitting on the Throne For the Lamb sits not on the throne but takes it from him that sate theron Now he cannot be both giver and receiver I answer It is true he cannot give and receive in one and the same respect but there will follow no absurdity to say he doth it in a diverse respect to wit if we consider his person and office Christ gives the booke as he is God and takes it as he is God-man the mediatour Thus he is both author and opener of the booke even as he is said in diverse respects Heb. 1. v. 9. 9. v. 11.14 13.10 to be priest sacrifice altar the anointer anointed But if any wil contend that God absolutely is he that sits on the throne it comes al to one thing as I have formerly proved For the Father sits and reignes in the son to whom he hath given all judgement The third part of the Chapter The hymne sung unto the Lamb. 8 And when he had taken the booke the foure beasts foure twenty Eldels fell downe before the Lambe having every one of them harpes golden vials full of odours which are the prayers of Saints 9 And they sung a new song saying Thou art worthy to take the booke to open the seales thereof for thou wast slaine and hast redeemed us to God by thy blood out of every kindred and tongue and people and nation 10 And hast made us unto our God kings and Priests wee shall reigne on the earth 11 And I beheld and I heard the voyce of many Angels round about the Throne the beasts and the Elders and the number of them was ten thousand times ten thousand and thousands of thousands 12 Saying with a loud voyce Worthy is the Lambe that was slaine to receive power riches wisedome strength honour glory blessing 13 And every creature which is in heaven on the earth under the earth and such as are in the sea and all that are in them heard I saying Blessing honour glory and power be unto him that sitteth upon the Throne and unto the Lambe for ever and ever 14 And the foure beasts said Amen And the foure and twenty Elders fell downe and worshipped him that liveth for ever and ever THE COMMENTARIE 8. ANd when he had taken the booke Now followes the heavenlie thanksgiving for the taking of the booke 1. Of the beasts and Elders 2. Of the Angels 3. Of all other creatures which is the IV Apparition 4. Againe of the beasts and Elders every one of them singing a peculiar himne unto the Lamb and unto God gratulating the Church because of the revelation First the cause of their rejoycing is noted And when the Lambe had taken the booke The cause of joy in the heavenlie inhabitants Here now the griefe of the creatures as also the teares of Iohn doe cease for in this booke is contained the whole counsell of God concerning the good of the Church the salvation of the elect and destruction of the adversaries unto the end of the world The latine version reads when he had opened the booke which is a manifest corruption of the text for how could he have opened the booke while the same was shut and sealed Ribera purposelie passeth it by But Alcasar seekes to excuse the matter by manie shifts but sayes at last that he had seen it written in a Greek copie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he had opened boldlie affirming that it was by some one or other changed into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he had taken which shamelesse assertion of his is confuted in the first verse of the following Chapter Secondlie the gesture and habit of the beasts and Elders is set forth somwhat diverse from what we heard before The gesture and habit of the beasts and Elders They fall downe before the Lamb humblie submitting themselves unto his will rendring not a civill but a divine worship to Christ whence againe is proved his deity forasmuch as religious adoration is due to none but to God onely Having harpes Musical Instruments XXIX Argum. of Christs deity wherewith the holie Prophets kings were wont to prayse the Lord not as if God were delighted with any such thing but because it stirred up the religious affection of the saintes to God-ward And golden vials ful of odours The priests of old made odours for
Lord shall descend from heaven and come to judgement 1 Thess 4.16 and when he soundeth the inhabitants of heaven shall sing a song of triumph and the dead shall be called forth to judgement Chap. 11.15.18 3 And another Angel came This is the second part of the preparation unto the vision An Angel casteth the golden censer with the fire of the altar upon the earth All interpreters say something touching this Angel who he was what he effected But wherefore he prevented the sounding of the others and how this sight doth cohere with that which followes I finde it not sufficiently expounded by any of them the which thing notwithstanding is necessarily to be considered First I will rehearse the opinion of others Andreas acknowledgeth Andreas opinion touching the Angel with the censer howbeit very darkely that it is Christ the high-Priest of the Church who also is the Altar thereof He offers the prayers of the saintes to God desiring saith he that the scourge here inflicted upon the wicked may lessen their eternal torments c. by lightnings voyces thunders and earthquakes he understands the terrours and threanings which shal goe before the consummation of the world Lyra doting as his usuall manner is applies this to Pope Damasus The doting opinion of Lyra. the successor of Liberius about the yeere 384. who as he saith had the golden censer that is puritie of hart zeale towards God He offered the prayers of the Saintes to God that is he composed the mattins and evening songs and glorie be to the Father and to the Son c causing them to be sung by all the Churches He sent forth the censer fire on the earth by stirring up the inhabitāts therof to fervent charity After which followed thunders of preaching voyces of praysing of God lightnings of miracles earthquackes of conversion of mens hearts to God But these things are to foolish Rupertus understands this Angel to be him that was present with the Fathers Rupertus opinion by whose ministery the law was given and the priest-hood instituted But what use was there here that a cleare and known historie should be represented unto Iohn by oscure types wherefore they erre from the scope who in expounding the Revelation keep not themselves within the limits of the New Testament seeing it is certaine that onely the condition of the Church under the Gospel is revealed unto Iohn Ribera denies this Angel to be Christ Ribera denies this Angel to be Christ both because Christ is no where absolutely called an Angel as also because it is said And another Angel which shewes that he was one like to the other seven as Chap. 1. I saw four Angels and a little after I saw another Angel ascending Now he supposeth that it was Gabriel who appeared to Daniel Marie or Michael Dan. 9.21 Luk. 1.26 to whom the whole Church is committed The Altar he makes to be Christ The Censer by a strained metaphor he applies to the bodie of Christ full of holes like a censer by the woundes he received at his passion Therefore he imagineth that the Angel offers up the prayers of the Saintes The thunders wyces earthquakes c. he takes literally for the signes prognosticating the future calamities of the ungodly Alcasar understands it of an imaginarie person Alcasars opinion shadowing out Christian charitie My Anonymus saith wel This other Angel is Christ Anonymus doth rightly applie it to Christ who is present with his elect to defend them from the deceit of hereticks unto the end of the world he offereth the prayers of the Saintes upon the golden Altar that is upon himself who is both God and man and also interceeds for his Church before the Father he sends forth the censer and fire upon the earth that is by sending the holie Ghost upon his Apostles And there were thundrings c. that is the threatning of Gods ministers against Antichrist And earthquakes that is through the preachers of the Gospell Christianity was devided against it self some favouring Antichrists super stirions some impugning the same This interpretation both I my self and most of our writers approve of as most true For this Angel standeth and performeth in heaven the work of the Churches high priest in offering up the prayers of the Saintes and making them acceptable to God as a sweet smelling sacrifice Now the Church hath no other high-priest but Christ alone therefore Ribera in applying this not to Christ but unto a created Angel robs him of the honour of his priesthood and makes the Saints in heaven as mediatours to be praied unto But this wicked invention is contrarie both to this vision and the whole drift and scope of the Revelation His objection that Christ is no where in scripture absolutely called an Angel is false for he who delivered the Patriarch Jacob out of all his troubles is absolutely called an Angel Gen. 48.16 which must be understood of Christ Iehovah the Sonne of God as appears by Gen. 32.9.11 28.15 in Mala. 3.1 Christ is called the Angel of the covenant Neyther is it true that John makes him like one of the seven Angels here spoken of For he calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 another Angel the which must be understood not onely of another individual but of another kinde of Angel as plainly appears by the office of priesthood attributed to this Angel to be short we have already shewed that what is alleadged in Chap. 7. v. 1.2 is to be referred unto Christ our Lord. Thus we have the meaning of the preparation Before the seven Angels should stirr up the world by sounding their trumpets Christ steps in as the high-priest for to offer up to God the prayers and groanes of the Church militant against tyrants Antichrist to teach us that the complaints of the faithfull vanish not away in the ayre but are received by Christ our mercifull highpriest by him effectually offered presented before God thereby to procure deliverance for them This is the lively comfort of the Church that she hath an highpriest to fly unto in all her troubles But as yet it doth not sufficiently appear how these things agree with what followeth therefore we will more narrowlie consider the matter That which the seven Angels shall afterward more distinctly set forth by sounding their trumpets The mystery of the Angel with the golden censer explained This Angel as I before said as a certaine forerunner in a general way shadowes out the same For as Iohn in the beginning of the foregoing vision saw Christ riding and crowned as king of the Church and conquerour of al enemies first on a white horse afterward on a red thirdlie on a black at last on a pale so now he sees Christ standing at the altar as the highpriest of the Church offering to God the prayers of the Saintes and sending into the earth the fire of the
therfore as eternal life is a gift Eternal life is mercy not merit it is of mercy and not of merit And it is called a reward not due but freely given such a reward as a father gives to his son not as a master unto his hired servant Neither is it contradictorie that the Apostle denies that a reward is given of grace For he denies it of a reward of workes To him that worketh saith he the reward is not imputed of grace but of workes Now we denie that life eternal is said to bee such a reward For not to workers but to beleevers is this reward given They insist out of Thomas Thom. 1. secundae quaest 114. ad 1. that it is not indeed given of debt in order of justice but yet that it is given of debt by divine ordination in as much as every promise becomes a debt I answer That the divine appointment is not that we should by our merits obtaine eternal life or that eternall life should be given to any of merit but Gods appointment according unto the Gospell is this that eternall life bee given not to them that worke but to them that beleeve not of debt but of grace for the gift of God is life eternall Faith works indeed because it is operative through Charitie but it doth not therefore worke that it may merit but to the end that due obedience may be performed to the Lord. For no debt can be said to be a merit But thou wilt say Howfar a promise becomes a debt every promise becomes a debt This is true amongst men with whom there is a natural and legal obligation But that Gods promise should come under the nature of a debt it is false Both because their is no proportion between God who is infinite and a finite creature neyther any obligation on Gods part as also because as wel the promise as the thing promised is of mere grace For it is of grace I say that he promiseth to give whatsoever he doth give he gives it of grace But they say God by promise becomes indebted unto us This Aquinas himself denies saying It followes not that God simply becomes a debtor to us but unto himself Se Bellarm. castigat lib 5. in prooem cap. 3.14.16 de justif And destroy them that destroy the earth The other sort to be judged are such as shal be destroyed with unquencheable fire and eternall torments For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying to corrupt is not so to destroy them as if they should cease to be like as it is in naturall corruption the which is motus ab esse ad non esse a dissolution from a beeing to nothing but to thrust them into punishment so as they shal not be blessed but miserable for ever Who destroy the earth A paraphrase of such as are to be destroyed among the number of whom chiessy are tyrants hereticks and both Antichrists The sonne of perdition destroyes the earth who in a speciall manner destroyed the earth that is the inhabitants of the earth by fire sword by destructive lawes and doctrines by wicked manners and examples This is a most proper note of Antichrist who therefore is called the sonn of perdition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because being lost himselfe and devoted to destruction he destroyes the earth like a robber killing soules and drawing men by all deceiveablenes of unrighteousnes and lying signes with himself into eternal destruction So Chap. 19.2 The whore is said to corrupt the earth with her fornication And therefore as Antichrist is a destroyer so he shal be rewarded with a final destruction Hitherto is the description of the last judgement the which by no shew of reason can be applyed to any other thing neyther is it here put by way of anticipation but repeated in a right order as beeing the last Act of the third Vision the which order they who observe not in this book doe vainly weary themselves with many subtilties 19. And the temple of God was opened in heaven Here some begin the following Vision But these things cohere with that which went before For John shewes allegorically the execution of the last judgement viz. the reward of the Saintes and punishment of the wicked The temple of God in heaven That is the Church triumphant in which God dwelleth as in a temple It shall then be opened when the heavenly glorie thereof shal fullie appeare For now indeed it is inward and hid and therefore the magnificence of the temple beeing as it were shut is not perspicuous But then the temple of God shal be opened when the Church shall appear most glorious And the Ark of the testament was seen He persists in the allegory of the ancient temple In the inmost part whereof was kept the Ark of the covenant a type of Christ beeing not to be seen of any save once a yeere by the High priest signifying that Christ of old was hid and as through a lattice the people then had but a smal glimpse of him Vnder the New Testament he appeared in the flesh but in a lowly way neither is his glory yet seen in the Gospel but by faith But after the judgment the Ark of the covenant shall be seen in heaven that is Christ shall so appeare as he is in heavenly glory unto his elect Now we see through a glasse darkly but then we shall see him face to face The sight of God is the Saintes felicity This Vision shal be the Saintes happines viz. when Christ shall present himself to be perfectlie beheld enjoyed and fullie perfect the grace of his covenant And there were lightnings Before Chap. 4.5 in the praeparation of the second Vision there proceeded out of the throne lightnings thundrings voyces and Chap. 8.5 in the praeparation of the third Vision the Censer beeing cast into the earth there were voyces and thunders and lightnings and an earthquake The wickeds pitnishment but in sense far different then it is in the catastrophe or change of this Vision For now John in the description of the last judgement as he shewed the felicity of the Saintes allegorically so he represents the punishments of the wicked metaphorically by the lightnings thunders voyces earthquakes and great haile oppressing them These things shal be the terrible signes of the wrath to come when the heaven earth all the elements shall conspire together to take vengeance on the wicked according to that in the Psalmist Psal 11.6 he will raine upon the wicked snares fire and brimstone wind of burning storms shall be the portion of their cup. Our Tossanus to the same purpose understands here the shaking of the whole frame of this world melting of the elements of which Peter speaketh together with the destruction of the wicked The like is spoken Chap. 16.18 at the powring forth of the seventh Viall in Vision the fift Thus much touching the third Vision
character of his father by which analogie Heb. 1. vers 3. The Son of God is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the Character or as it is translated the expresse Image of the Fathers person But the word Charagma here used is of a larger signification and taken for any signe or marke put upon things thereby to difference them from others like sheep or such like cattle have a marke set upon them as also houshold stuffe as vessels clothes and other merchandise that they may be known who is the owner thereof or what their price and value is of this use also are the colours among Souldiers Thus Princes distinguish their servants by different habits And so the Charagma here properly denotes the Beasts livery But let us if you will call it his Character This he causeth to be imprinted upon all without any distinction of age or stature great and little young and old of every estate rich and poore bond or free noble ignoble Emperours Kings Princes Magistrates Subjects none exempted So then this is a CATHOLICK CHARACTER and must be received of necessity to salvation by which as by a solemn marke the Beast shall distinguish all the adorers of his power The Beast apishly imitates Christ What the Character of the beast is Now herein he imitates Christ who in Chap. 7. Signed all the servants of God with the seale of God as by a Character separating them from the world So the Beast by his Marke separates all such as are his from Christ the Lord. In their right hand or in their foreheads The distinction shews that there is a certaine difference in the Character of which more by and by But what may this Marke be Ribera feineth that it is the forme of the Dragon which Antichrist shall command to be worshipped But because he sees there is no waight in the fiction therefore he will have it a future Character or some marke which secretly shall shew that name in which he most glorieth that is the name of Christ or the Messias by which he shall deceive the Iews many Christians and Sarazens also to wit ☧ or Χ Ρ wherby Constantine in his Ensigne did in short include the name of Christ in token that he was deliverour of the world expellour of tyrants and settler of publike peace such as Antichrist would also seem to be Bellarmin being ashamed of these triffles saith that it cannot be known what this Character is till Antichrist shall come in the interim he pleasantly derides our interpreters as being ignorant of this Character which he willingly refuseth to know lest he bewray the Pope But undoubtedly the marke of the Beast should not so often have been used in this prophesie if it were altogether hid for then it should be no Character Neither doth it follow that our Interpreters know not what it is although some seem to understand thereby the unction of their holy Chrisme Others the profession of the Romish faith Others their oath of fidelity to the Pope For all comes but to one thing as noting an obligation or bondage to Antichrist But put case we were ignorant of the Character will it therefore follow that the Pope is not Antichrist in whom all other Markes of him doe evidently concurre together First therefore we are not to imagine that it is a visible marke burnt or imprinted on the forehead or right hand What maner of Character the beasts is 3 Q 63. Art 3. ad 3 whatsoever Alcasar triffeleth touching a military Character out of Vigetius for it suites not with this aenigmaticall stile And therefore Thomas saith well that the Character of the Beast is a profession of unlawfull worship Secondly it appeareth seeing the Antichristian Beast is the Romish Pope clothed with the skin of the Romane Empire and coat of Christ that the Character of the Beast is the profession of the Papisticall worship like as we heard before Christs Character was no materiall marke but a profession of Christian worship This Character of the Beast they receive in their foreheads who onely by profession and obligation to beleeve all things the Pope beleeveth acknowledge themselves subject to him and receive all the Sacraments But such receive it in the right hand who either by generall or speciall vowes whither Clergie-men or others Demonstra Antichrist c. 11. Sect. 25.26 The Character of the Beast twofold do oblige themselves strongly to defend the Romish Sea But in my opinion Robert Abbot Bishop of Salisbury doth excellently expound this Character understanding it from the foresaid distinction to be twofold One common to all the other proper to them who buy and sell To the common Character appertaine saith he the things which usually are practised by al Antichristians as the observation of fasts holy dayes instituted by the Pope the worshiping of their breaden god in the Masse and of images kissing of the Pix auricular confession doing penitentiall rites and other things not commanded of God but by him in which things notwithstanding he makes the whole life of a Christian man to consist But the peculiar belongs to those spirituall Merchants buying and selling the Oath by which being obliged to the Pope as by a speciall tye they promise subjection and obedience unto him and in witnesse whereof they separate and divide themselves from the rest of the Church by certaine rites vowes unctions shavings garments and religious institutions by the Beast This Character therefore they beare in their forehead that is by open profession as also in their right hand that is by oath behold my right hand and faith more peculiarly the whole Clergie as Bishops Priests Monkes and other religious and anoynted shavelings promise a blind obedience unto the Pope in testimony whereof they openly teach and professe that in their ordination they receive a Character not to be put out God undoubtedly by his providence so directing the matter that we thereby might know who are these stigmatised varlets bearing the Character of the Beast 17. The priviledge of Antichrists signed ones And that no man might buy or sell The priviledge is added which they onely shall enjoy who have the Character all others in the meane time being deprived thereof Onely the marked ones may buy and sell but others not whicht thing whither it be understood either of temporall or spirituall merchandise i◠altogether agrees unto the Papacy For none may spiritually trade among them that is buy receive or sell the holy wares of Masses indulgences absolutions dispensations tithes c. but these spirituall hucksters marked with this perpetuall Character to wit Bishops Priests Monkes and the like merchants of soules of whom Peter speaketh 2 Pet. 2 3 2 Tim. 6.5 Through covetousnesse shall they with feined words make merchandise of you And Paul they suppose that godlinesse is a gaine or merchandise But if we extend it to the common Character it may also most truely be applied to civill trading For
the Beast he Anno 1371. thundred out the everlasting Gospel in England both in his Sermons and Writings against Antichrist Wickliffes doctrines against Antichrist Balae Cent. 6. c. 6. viz. That in Christs Church there ought not to be any supreme Bishop That the Pope is not the Vicar of Christ but Antichrist that is his priviledges bulls dispensations and indulgences were idle fruitlesse and wicked that ecclesiasticall officers ought not to have civill authority That the Pope and his Clergie had violently taken the Keyes of the Kingdome of Heaven and that neither themselves entred into the same nor suffered others to enter he disproved transsubstantiation Masses offices canonicall houres and other vaine bablings he disallowed the Chrisme in Baptisme and taught that the faithfull were to be baptized simply with water according to Christ example he condemned auricular confession as also the Popish doctrine of poenitence satisfaction and worship of relicks teaching that the Saints ought not to be called upon because they also are servants he utterly rejected the Romish rites new shadowes and traditions he denyed that it was lawfull for any to adde any thing in matters of religion which was not comprehended in holy writ or to make the same more difficult which he complained that the Pope had done He thought that the glorious temples and all the pompe and worship of the Papacy together with the diverse degrees of the Clergie ought to be taken away condemning the orders of Monkes as superstitious impious and very hurtfull to true religion and therefore ought speedily to be forsaken he maintained that the Lords supper ought to be administred in both kindes He wrote as Aeneas Sylvius witnesseth more then two hundred volumes most of them against the Papacy and the wicked life traditions and abuses of Monkes c. To Wickleffe were joyned many excellent instruments in England Richard Killington Robert Langland and others Many in Italy also as Dante 's Marsilius Patavinus Franciscus Petrarcha began to take notice of the Romish Antichrist Wickleffe also left many disciples behind him who after his death which was Anno 1387. manfully opposed Popery A while after the the two witnesses in Bohemia John Husse and Jerome of Prague began more forcibly to oppose Antichrist and plant the everlasting Gospell in the Churches of Bohemia which yet flourish and grow to this day About the same time Nicolaus de Clemangis a man as Trithemius witnesseth excelling in divine and morrall discipline in many Books opposed the Papacy Trithe de scriptor eccles but chiefly in his book of the corrupt state of the Church of yeerly pensions not to be paid to the Pope of the Simony of Praelates c. Adde to these all the witnesses of the truth which are recorded in the Catalogue of witnesses Tom. 2. lib. 19. Now let us consider the actions of this Angell He flyeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the middest of heaven Like to the Angell who Chap 8.13 proclaimed woe to the world but this here is more prosperous for he publisheth not woes but the everlasting Gospell Middest of heaven that is say some through the middest of the Church Others openly so as he might be seen and heard of al like as such things are conspicuous which appear in the middle of heaven For however the foresaid preachers remained in their places and Churches yet their doctrine and writings were spread through the whole Church Brightmans conjecture I dislike not that by this flying betwixt both is signified the imperfection of the doctrine first published by these teachers for however they saw and reproved the grosser sort of errours in Popery yet in many things they clave unto the dregs of earthly rudiments so as they could not with full flight soare up into the highest heaven for as a man being on a sudden brought forth into the light who along while was in darkenesse lookes upon all things with dazeling eyes so they who many ages together were kept in the darkenesse of Popery could not behold the light of the Gospell but with dimme eyes Having the everlasting Gospell The message or thing published by this Angell he sets forth by an excellent title calling it the everlasting Gospell by which is declared the authority effect and constancie thereof Antichrist indeed will condemne this his preaching and writings as haereticall and full of poyson and labour by the authority of Councils to represse and refute them not by arguments but by fire and sword So did he to Wickleffe whom first he greevously vexed by the Masters of Schooles and afterward thrusting him out of England into Bohemia though he were againe recalled by the King he miserably persecuted him untill his dying day Neverthelesse he went on constantly in teaching and writing And after his death the Councill of Constance caused his body to be taken out of the grave and together with his Writings to be consumed with fire The like they did to the two witnesses John Husse and Ierome of Prague condemning oppressing burning them as haereticks with their books and doctrines Now howsoever the Beast affrighted the world with this tyranny and kept the same a while under his yoke neverthelesse he gained nothing by it For there remained some remnants in England and Churches in Bohemia who constantly maintained the doctrine of those Martyrs untill this day The everlasting Gospell could not be suppressed For it was the Gospell brought by the Son of God out of the bosome of the everlasting Father to wit glad tidings of the remission of sin righteousnes and life eternall freely to be given through the faith of Christ The Gospell I say not of yesterdayes rising as Antichrist calumniates but everlasting revealed indeed from the begnining to the Fathers and Prophets but at length fully manifested and consummated by the Son of God and henceforward shall remaine eternally Whatsoever therefore the Beast and his sophisters indeavour and bable to the contrary yet they shall never be able to overthrow and suppresse the same To preach unto the inhabiants of the earth The effects and lawfull calling of these teachers is here maintained The lawful calling of Evangelicall teachers Gal. 1.7 touching which if Antichrist shall plausibly moue any question as from whom they received this new Gospell what Church before them held this faith by what miracles they can prove their calling c The holy Ghost answereth They have the everlasting Gospell The which is one onely received from Christ and the Apostles and of old abundantly confirmed by miracles so that there is no use of new And they have it to evangelize the same that is to declare and preach it to the inhabitants of the earth They have therefore a lawfull calling to teach in the Church To them that dwell on the earth Thus the followers and worshippers of the Beast the adversaries of Christ are continually called First then the difficulty of their charge is intimated they must have to doe with the
it may be demaunded how these Kings should be guilty of so great madnesse The Fight of the kings with the Lambe Shall the Pope and the Kings his Creatures fight with the Lamb The Angell saith yea But do they not stoutly war for the glory of Christ I answer It is true so much indeed they pretend and are perswaded of but they are willingly blinded and while they shed Christian blood for to establish the Popes authority they in very deed make warre against the Lambe For the Pope doth lie in saying he is Christs Vicar Now to defend a false Vicar of Christ is to oppose Christ The victory of the lamb over the kings But let us hear the successe The Lambe shall overcome them This is not as yet that last Victory but that wherein the kings shall before the end submit to Christ and it is both spirituall and civill also The Lambes spirituall Victory was of old in his faithfull members Spirituall victory whose constancy could not be overcome by any cruelty of Kings nor abated by the Popes Excommunications nor shaken by the fraud of Sophisters It is also in overcoming the Kings themselves who being in their consciences at last convinced of the truth of the Reformed Religion according to the word of God shall forsake the whore lay downe their armes and joyne to Christ by setting up his Throne in their Territories Thus the Kings have been and further shall be overcome to their own good There is besides an externall Victory Outward Victory for howsoever the Antichristian armies have many times especially in this our age shed abundance of Christian blood in Germany Spaine England and the Low-Countries unto the end they might suppresse the Lambe and his Gospell yet have gained nothing but rather by this meanes though unwittingly spread and propagated even that which they accuse to be heresie far and neer among divers Nations wasted and destroyed their own Provinces bringing them under the power of strangers and been forced to give liberty to the Gospell neither have they much oftner obtained bloody victories over the Godly then they themselves have miserably perished by the sword of Christ For he is Lord of lords The reason of the Victory is added taken from the Majesty and Power of the Lambe in comparison whereof all the forces of the Beast and kings are but vanity for the Lambes power and majesty is divine and eternall 1. Tim 6 15 That this is signified by these Titles the Apostle teacheth in ascribing the same otherwhere unto God alone blessed and only Potentate king of Kings and Lord of Lords c. This again Chap. 19.10 is attributed to Christ under the person of the word of God comming forth on a white horse to battell against the Kings of the Earth Now as this doth clearly prove the eternall deity of the Lamb Christ XXXV Arguments of Chr. deity so also that he is God-Man in one person For none but One and the eternall God is King of kings and Lord of lords If Christ therefore be King of kings and Lord of lords then verily he is that One and eternall God with the Father Furthermore being called a Lamb is signified the Man-hood and Mediatorship of Christ Rev. 13.8 1. Tim. 2.6 for he is said to be slain because the Man-mediator gave himself a ransome for all men If therfore the Lamb be King of kings c. then verily the Man-Christ in unity of person is the same King of kings Lord of lords Eternall God Explicat locor p. 439 Eniedinus the Samosatenian Hereticke excepteth If this Title should make him Eternall God then also Artaxerxes and Nebuchadnezzar should be eternall Gods the one indeed being stiled King of kings Ezr. 7.11 The other Dan. 2.37 and Ezech. 26.7 But this is an ungodly and vaine Sophistry first touching Artaxerxes calling himself King of kings in his Epistle seing he was ignorant of the true God it may be said that it was only of fact but not of right yet will we not deny the right to Artaxerxes the Persian Monarch which Daniel attributed to Nebuchadnezzer the Monarch of Babylon each of them being a King of kings The lambe is King of kings absolutely because to both of them many earthly Kings yet not all were tributaries But the Lamb is not called the King of kings in this sense for he hath no Kings tributaries here on earth as they But is King of kings absolutely both in respect of his deity being true God blessed for ever as he is the word and son of God and so more powerfull then all Monarchs and Kings as also in respect of his office received from God not as Cyrus received the Persian kingdom from God as the heretick intimates but as mediator betwixt God and man and as being God-man the Saviour of mankind thus he is exalted unto the right hand of God above all principality and every name that is named in heaven or earth In vain also the heretick seeks a grammaticall shift God saith he in the Greek is called King of kings with an article but the Lamb and Word of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without an article For the Greeks do not tie themselves to articles but sometimes prefixe them before indefinite words as Mat 12.35 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THE good man out of the good treasure of his heart c. Luke 4.4 Man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall not live by bread onely c. Sometimes also omit them even in an excellent and certain thing as in this prophesie Christ is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without an article C. 5.6 13.11 14. 1. The devil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dragon without an article Ch. 12. Antichrist and Rome his Seat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without articles Chap. 13.1 and 14.8 and 17.3 c. It is enough therefore that the proper attribute of God alone be ascribed unto the Lamb whether the article be added or not Otherwise the heretick might as well say that neither the father nor Christ the son is truely blessed for ever because as the father Rom. 1.35 so the son Rom. 9.5 is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without article And they that are with him are called elect and faithfull They also shall overcome them which is greatly to comfort the godly in their fight with Antichrist For as they are the Lambs Partners in fight so shall they also participate with the Lamb in victory And therfore they shall neither fight alone nor without victory for the Lamb overcomming they overcome also That are with him to wit in the fight are called elect and faithfull By three Epithites he closely implies three causes of their victory I. Because they are elect in Christ before the foundation of the World II. 1 Io 5 4 Because they are called by the Gospell of salvation III. Because they are faithfull For this is the Victory that overcommeth the world
to God Iehovah which againe plainely proveth the Divinitie of Christ our Lord. 16. And he hath on his vesture and on his thigh That he may once for all fullie set forth the invineible power and immense Majestie of this Iudge he cals him King of kings and Lord of lords The which title many Monarchs have indeed arrogated to themselves as Nebuchad-nezzar Xerxes Alexander but falsely It beeing proper to this Captaine who alone is the Monarch of Heaven and earth for to him alone is given all power in Heaven and earth Given I say not onely in time according to the dispensation of the flesh through his exaltation at the right hand of God but also from al eternity according to the nature of the Dietie by eternal generation of the Father As the Father hath life in himself viz. from eternity So he hath given to the Son to have life in himself viz. from eternity that as all men honour the Father so they should honour the Sonne also Therefore he hath this title King of kings and Lord of lords common with the Father as being one God with the Father The xxxviii argument of Christs Dietie whom the Apostle sets forth by this his proper title which again is an evident argument of Christs Dietie Now how the Samosatenian hereticks labour to shift this off with the vindicating of the same hath before bin expounded on Chap. 17.14 This name he hath written on his garment to signify that the Divine Power and Majesty of this Captaine shall then be apparent to all creatures that he may be openly acknowledged worshiped by all It is written also on his thigh to denote the eternity of his power and Monarchie For by the thigh the scripture usually vnderstands the generative force and propagation of posterity as often we have it in Genesis and Exodus Therefore he carries the name on his thigh because his kingdome shal be propagated endure to all posterities that is unto eternity 17. And I saw an Angell standing Thus much touching the honourable armies the troopes of Angels Now other administring forces are called foorth which in some manner are to be imployed in executing vengeance viz. all the ravenous birds of heaven Notwithstanding they are not called to the fight but are invited to the banquet Who this Angel standing in the Sunne should bee needs not curiously to be enquired after He was an he rauld proclaiming the Captaines comming being an Angel either really or in appearance For Iohn records what he saw Neither is it necessarie to seeke for mysteries in every circumstance of the visions He cals him indefinitely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one Angel for A CERTAIN ANGEL because he stood before the other without the Camp going before like an Herauld of armes Standing in the Sunne That is in the midst of heaven in a cleare and high place that he might be seen and heard of al the foules which serves to the decencie of the Action For Heraulds when they publish the Edicts of Princes Vsually stand in some Eminent place that they may be the better seene of all men And here I seeke no other my stery And cryed with a great voyce Like as Heraulds use to doe that they may be heard afar off also the efficacie of the voyce is here noted for this cry shal not be in vaine but at the very instant the foules are in readinesse Now perhaps we may say that this Angel is the Archangel this voice that great trumpet of God with which Christ shall descend on the clouds 1 Thessa 4.16 Come and gather your selves together unto the supper This whole Propheticall allegory is taken out of 39. of Ezech. v. 17. For the Revelation hath many things common with the visions of Ezekiel and Zacharie There the Prophet thus prophesieth against Gog and Magog understood by many to be the two Antichrists viz. the Turke the Pope touching which we shal Treat in the following Chap. v. 8. Assemble your selves come gather your selves on every side to my sacrifice Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 slaughter that J doe slay for you The comparing of the present place with Ez. 39.17 even a great sacrifice upon the mountaines of Israel that ye may eat flesh and drinke blood Ye shall eate the flesh of the mighty and drink the blood of the Princes of the earth of Rams of Lambs and of goats c. Al things are alike save that the Prophet is there commanded to proclaime Here the Angel proclaimeth There both the fowles and beasts also are called here the fowles onely There they are called to the sacrifice Here to the Supper of the great God There to eat flesh and drinke blood here onely to eate flesh There to eat the flesh of the Mighty and the Princes of the earth here to eat the flesh of Kings Captains mighty men of horses and of them that ride on them of free-men and bond-men of small and great c. The sense of both Allegories is the same This indeed shall not Litterallie be accomplished at the last judgement for the birds of the ayre and beasts of the field with all the elements shall be consumed with fire But under this similitude is set forth the horrour of the last judgement For as after some bloodie combate the Ravenous birds as Crowes Ravens Kites and such like Harpies flie to the prey as it were to some great Feast and feed upon the dead carkeises so after the like manner the enemies beeing overthrowne by a great slaughter and torne as it were by vultures shall be cast into the everlasting fire of hell This supper therefore is the judgement of God it self by which the wicked shall be consumed He cals it the Supper of the great God Because it shal be prepared by him The xxxix argument of Chr. deity Now This great God is the same who even now was called the King of kings and Lord of lords viz. Christ the Iudge which again is an evident argument of his Divinity 18 That ye may eate the flesh of kings To wit of the earth whom the three uncleane spirits gathered in Harmageddon to fight against the Lamb in defence of the Beast Chap. 16.14 It seemes to be doubtful whither these kings be those ten who were as in Chap. 17. to give al their power to the Beast to fight with the Lamb and be overcome by him The reason of the doubt ariseth hence that those ten kings should hate the whore and burne her with fire that is destroy Rome the seate of Antichrist But it is not probable that they should defend the Beast who shall destroy the whore and seat of the Beast The thing therefore shall be thus If not all yet certainely many of those Ten Kings forsaking the Papacy shall turne to Christ and destroy Rome And that which many shall doe all are said to doe yet some shall still adhere to Popery who after the burning of Rome shall
Nicolaitans by open Antichristian Tyranny banishing the same out of the Church which thing indeed was justly abominable to Emperours and the Christian world Genebr chronol lib. 4. pa. 593. yet formidable because of the enchantment of the Apostolicall Church Notwithstanding Popish Writers doe glory in this most filthy Beast That HENRIE was the first among the Westerne Emperours whom the Pope deposed Histories also testifie that after those thousand yeeres the God of Strengths foretold by Daniel Chap. 11.38 that is the Idol of Transsubstantation and Stage-like Masse was chiefly erected and confirmed in which the whole strength of the Papacie hath hitherto consisted With this grew up the innumerable fraternities and families of Clergy-men Sacrificers Monkes and Religious Sects who all of them being exempted from civill jurisdiction are onely subject to the Popes Scepter Then were invented the Jubilees the gainefull trafficke of Popish Indulgences or Pardons and a thousand trickes to draw monies from all Provinces into Romes Exchequer Then infinite Ceremonies Superstitions and Idols were brought in and established so that if now thou compare Popery with Paganisme thou shalt scarce see any difference but in names Therefore it is not said without cause that Satan being loosed after the thousand yeeres should deceive the Nations of the whole Earth Neither was this horrible declining of Christianitie in the West onely For it is knowne that many most flourishing Churches of the East which yet stood in the first thousand yeeres were in the next five hundred yeeres either cut off and miserably dissipated or by the seduction of Satan filthily corrupted On the contrary we see that Mahumetisme although it began somewhat sooner yet within the latter five Ages was more generally spread both in Asia Africa and Europe This therefore was Satans former seduction Gog and Magog to gather them to battle Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which commonly is taken appositively That he might seduce the Nations Gog and Magog for which Nations are Gog and Magog but so Satans fury seemes to be lessened as if after his loosing he were onely to deceive and draw the barbarous Nations unto a civill battle Whereas he shall chiefly be busie about the intestine seduction of the Church within indeed labouring to trample her under foot by the slights of the domesticke Antichrist and outwardly by force of armes to suppresse her by a forreigne Antichrist It is therefore an Ellipsis or defect of the Copulative for And Gog and Magog because the Verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ruleth the three Accusatives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the middlemost of which did least need the Copulative The seduction therefore of Gog and Magog shall be diverse from the seduction of the Nations being not Ecclesiasticall as the former but politicall For Satan shall stirre up not the nations but Gog and Magog to this cruell battell which appeareth by the Relative not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gog and Magog by whom he shall set all things in confusion and blood Now what manner of adversaries or peoples these should be may scarcely be guest at For there are almost as many opinions about the same as Writers both Ancient and Moderne Bellarmine reckons up ten Lib. 3. de P R. cap. 17. Vestig pag. 877. all which his own excepted not a whit better then the rest yea even that of the five old Fathers Lanctantius Eusebius Theodoretus Hierom and Austine he disproves Alcasar also brings in many more But we will not weary our selves in rehearsing the conjectures of other men Magog to begin with this as the more knowne was the second sonne of Iaphet Gen. 10.3 of whom Lib. 1. Antiq cap. 7. as Iosephus writeth came the Magogites so called after him or Scythians that is the peoples which inhabit beyond the mountaine Caucasus neer the Lake Maeotis and the Caspian Sea unto the Northern India Hierom therefore by Magog understandeth the Scythian Nations unto whom some doe joyne the Cappadocians and Arminians seated beyond Coelesyria lib. 5. c. 23 whose Metrapolitan Citie Hierapolis where Papias sometime was Bishop is in the Syrian tongue called Magog as Plinie recordeth Touching Gog there is nothing mentioned in Scripture save in Ezech. 38. 39. where you shall finde a long Prophesie against Gog and Magog of which the Phantisies of the Iewes Mahumetans and Papists are not much unlike The Iewes feine that Gog and Magog are the Northerne Nations shut up by Alexander the Great beyond the Mountaine Taurus who breaking out towards the end of the world shall by war wast the whole earth especially the Land of Israel and the Citie Ierusalem But then the Messias shall bee at hand and slay Gog and Magog according to the Oracle of Ezechiel which Fable Galatinus hath refuted Lib. 5. Cap. 12. The Mahumetans Fiction touching Gog and Magog is much like to this Alcor A 20.28.32 c. save onely that it is somewhat otherwise touching the Messias and Ierusalem The Papists dreame that their Antichrist shall come in the end of the world with great forces and that in his Army which mostlie shall consist of the barbarous Scythians he shall have seven Kings for so many and no more shall then be remaining in the world as Ribera affirmeth The Emperour therefore of the Romanes the King of France of Spaine c. shall then either have no being or fight for Antichrist among whom Gog and Magog shall bee most powerfull Lib. 3. de P. R. c. 17. Apoc. 20. yea Gog according to Bellarmine shall be Antichrist himselfe which Ribera denyeth and in the space of lesse then foure full yeeres most cruelly over-runne and bring into subjection the whole world especially Christendome and to this Antichristian warre they applie the Prophesie of Ezechiel and of Iohn in this place As the Iews therfore dream that their Messias is not yet come because Ierusalem hath not bin assaulted by Gog and Magog who are to be slaine by the Messias So the Papists feine that their Antichrist is not yet come because Gog and Magog are not come who with a most numerous Army shall fight under Antichrists banner Ezech. 39.4.6.9.12 The fiction touching Gog and Magog refuted and with him oppose the Holy City that is the Romane Church Both Fictions are alike frivolous and are easily refuted by the Prophesie it selfe for i◠Ezechiel God threatneth that Gog shall fall upon the mountaines of Israel and that he will send a fire on Magog whereupon the Inhabitants of Ierusalem shall goe forth and burne the spoile with fire seven yeeres and that the slaughter of the enemy shall be so great that the land shall be seven yeers in cleansing because of the carkeises of the slaine But the Papists say that Antichrists kingdome and the Gogish warre shall not continue full foure yeers and that from this Victory of the Church unto the day of Iudgement there shall not
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 still doth in this Prophesie rather signifie continuation of time then the encrease of a thing as in ver 3. There shal be no more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 curse or henceforward and Chap. 10.6 The Angel sweareth that there shal be no longer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 time and Chap. 3.12 He shall goe no more out where RIBERA himselfe noteth that the Adverbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more doth onely with the negative respect the future not the time past Thirdly though we should wholly grant it to be understood of the encrease of justification neverthelesse it would not make for their second meritorious justification through workes For it will not follow Let him bee justifyed yet more Rom. 8.1 Therefore through workes meritoriously for he may also be more and more justified by Faith through the grace of God For although we that are justified by faith have the forgivenesse of all our sinnes Lam 3.23 and so are perfectly justified by Faith before God so as there is no condemnation to them that are in Christ Iesus yet this Iustification may be said to admit encrease two manner of wayes FIRST in respect of Continuation For seeing we sinne daily wee have need continually of pardon and so Iustification which consists in the remission of sins is daily continued unto the Faithfull being as it were renewed and augmented for the mercies of Iehovah are new every morning therefore Gods children doe daily pray forgive us our sinnes that is quit us and justifie us from our sinnes How farre justification of Faith doth admit encrease Some therefore of our Writers say well that justification is effected in an instant because it comes not by a successive motion as Sanctification but it is to bee understood of an instant flowing or daily renewed through the mercy of God Secondly in respect of our sense for we have indeed Iustification with God by Faith but wee feele it in our hearts through the effects viz. Peace of Conscience Newnesse of Life and desire of New obedience By how much therefore thâ—se do encrease in us by so much also the feeling of our Iustification hath its greater encrease LASTLY this place cannot be understood of actuall Iustification by works for such a Iustification through workes is Sanctification it selfe as the Papists confesse Now of Sanctification it distinctly here followeth And hee that is holy let him be sanctifyed still Wherefore they either accuse John of vaine Tautologiâ— by repeating the same thing twice ore else they must confesse that Iustification here is no actuall Iustification so to speake or Sanctification 12. Behold I come quickly and my reward is with me These are the words of our Lord Iesus unto the midst of the twentieth verse BEZA supposeth that these two verses are transplaced and should come after ver 16. But we shewed in the Analysis that after the manner of Dramaticall Representiations three persons the Angell John and the Lord Iesus speaâ— by course so that an exact coherence is not to be required but the alteration or variation observed Once already the Lord Iesus had promised his sudden comming ver 7. Behold I come quickly to confirme the words of the Angell which must shortly bee done Here again he promiseth the same to confirme the next words of the Angell He that is unjust let him bee unjust still c. And the sense is the Prophesie is not to be sealed neither in respect of the wicked nor of the godly because the former shall goe forward to hurt and to be filthy to their harme the latter shall further be confirmed in their desire after righteousnesse and holinesse to their owne good For behold I come quickly and my reward is with me to give to every one c. The reason is taken from the righteous judgement neer at hand in which every one shall receive of him his reward The righteous and holy keeping the Commandements of this Prophesie blessednesse in the New Ierusalem The unjust and filthy dogs sorcerers fornicatours murderers liars c. torments in the lake of fire and brimstone This is the coherence and sense of the foure following verses My reward Not passively which should be given unto me but actively which I will give as appeares by the Infinitive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to give for that I may give With mee That is in my power and right for the Father hath given to the Sonne all judgement Ioh. 17.2 that is power to judge all men That his judgement shall be righteous he sheweth in that he will reward every one both the unjust and impure as also the righteous and holy as their worke shall be In other places it is said he shall judge men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to workes here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as his worke shall be The reward of good workes shall be good of evill evill because in order of justice good things appertaine to the good to evill men evill things Wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 According and As do not signifie the meritorious cause of reward but the rule of righteous judgement For although evill workes shall truely be the meritorious cause of damnation yet the Scripture saith no where except perhaps in some particular that the wicked shall be damned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for their workes Rom. 6.23 Eph. 2.8 but alwayes circumspectly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to workes least on the contrary good workes should bee thought the meritorious cause of Salvation The gift of God is eternall life By grace wee are saved through Faith not of our selves it is the gift of God not of workes least any man should boast Wherefore the reward of evill workes shall properly be called reward that is a due damnation de jure But the reward of good workes shal not bee called a reward properly Reward due not due that is not due of right but blessednesse gratis Now wherefore the Lord will rather judge men according to their workes then faith XLVI Argument of Christs deity hath been declared above Chap. 20.13 Futhermore this place doth also most clearly prove the eternal deity of Christ who attributes here unto himselfe that which Isaias ascribeth unto Iehovah Behold the Lord Iehovah will come with a strong hand and his arme shall rule for him Ch. 40.10 his reward is with him and his worke before him And Chap. 62.11 Say yee to the daughter of Sion behold thy salvation commeth behold his reward is with him Psal 9.9 and his worke before him It is proper to Iehovah to judge the world in righteousnesse and the people in uprightnesse For none but God can render to the Righteous life and eternall blessednesse none but God can inflict eternall punishment on the ungodly But the Lord Iesus will doe both for he shall render both to the one and to the other a just reward sutable to their workes
denyeth that this signification is agreeable to Christ is absolutely false and hereticall viz. that many things are more ancient and later in age then Christ For according to his Deity Christ pronounceth himselfe to be Alpha and Omega the beginning and the end the first and the last as beeing the onely begotten of the Father before the Mountaines were setled Nothing therefore is more ancient and later Christo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then Christ God-Man Fourthly he thus Syllogiseth Relatives are together by nature The son is a Relative having a correlative Father Therefore the Son cannot be before the Father and so neither the first and the last ANSWER I. It was never affirmed that the Sonne was before the Father II. The adversarie overthrowes himselfe with his Sophistrie for if Relatives are together by nature as indeed they are then verily God the Father and God the Sonne are together by nature But the Father by nature is the first and last that is eternall Therefore also the Sonne by nature is the first and last For the Father was never without the Son FIFTLY he dallieth out of Martiall that these words signifie the esteem or worth which men put upon a thing so that which is most excellent is called First and Alpha that which is most vile is called Last and Omega in which signification Martiall should have said Lib. 2 Epigr 57. Lib. 5. Epigr 27. Ioh. 14.28 Ioh. 01.29 Non ipse Codrus Alpha penulatorum And againe Quod Alpha dixi Codre penulatorum te nuper But yet that this signification cannot be applied to Christ both because the Father is more worthy then he himselfe confessing it My Father is greater then I as also because it should follow if Christ bee called Omega that he is the vilest and most abject of all things ANSWER 1. Martiall calleth Codrus Alpha Penulatorum by a poeticall taunt or scoffe not as being the most excellent but the chiefe or first of beggers that is poorest according to the Proverbe CODRO PAUPERIOR poorer then Codrus But whatsoever he may say touching Alpha where hath the Hereticke ever read that Omega is put for that which is most vile And though hee had read it will hee interpret the Divine Revelation by Martiall a scurrilous Poet II. Howsoever this signification is taken it is false that it is no way to be applied unto Christ For Christ is Alpha because according to his Deity hee is most excellent the beginning and the first of all things And Omega not as the vilest but because he is the end and last of all things for so he himselfe interpreteth the same That the Father is more worthy then Christ in respect of the assumption of the flesh it is true according to which hee himselfe said Ioh. 10.30 Ioh. 14.10 Ioh. 5.23 The Father is greater then I in respect of his Deity it is false for in this respect hee saith I and the Father are one I am in the Father and the Father in me The Father hath given all judgement to the Son that all men should honour the Son even as they honour the Father Wherefore as the Father and the Son are one by nature so in honour and dignity for which cause above Chapter 4.11 5.11 the Church-Triumphant ascribes to God and unto the Lambe the same honour glory and power Sixtly he reasoneth from the Metaphysickes That these words the FIRST and the LAST signifye the cause But Christ as the Trinitaries confesse thus the Hereticke termeth Orthodoxe Writers hath a cause Therefore he cannot be called the FIRST in this sense ANSWER 1. Nothing is more frivolous then this kinde of Logicke for there are foure termes in the Syllogisme to signifye the cause and to have a cause being put for one which are not one in the least and from two affirmatives in the second figure he inferres a negative then which nothing is more vaine II. The major is not true but of God being absolutely the first and the last the beginning and the ending and therefore he is truely the first and last cause of all things and so likewise of Christ saying absolutely of himselfe I am Alpha and Omega the beginning and the end the first and the last and therefore the first and last cause of all things but of all others it is false For of what are Alpha and Omega the cause Is it of the Letters that are betwixt them And suppose that the first man may in some sort be said to bee the cause of others of whom shall the last man be the cause III. The assumption unlesse it be understood with limitation is false also for we confesse that Christ hath a cause not absolutely but according to his humanitie beeing according to his Deity the creating cause of all things with the Father For all things were made by him and without him was not any thing made Ioh. 1.3 that was made Neither hath he any cause unlesse improperly by understanding the cause of the beginning of eternall generation from the Father otherwise the Son should be the effect of the Father which is false For God created all his effects or works in the kind of substance in the beginning of time Ioh. 1.1 Prov 8.25 Mich. 5.2 But the Son he created not in the beginning of time for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was in this beginning but begate him from eternity I was brought forth saith the wisedom of God before the mountains were setled Because his goings forth were from of old from everlasting Thus therefore let the Hereticke learne to correct his Paralogism or deceitfull arguing least he faile in the forme Hee that hath a cause is not the first and the last as the cause Christ hath a cause Therefore he is not the first and the last as the cause Thus the whole is granted touching Christ in respect of his humanity But in respect of his divinity in regard whereof he saith of himselfe I am Alpha and Omega the beginning and the end the first and the last the consequence is denyed because of the aequivocation of the word Cause or the assumption is false Furthermore he saith a thing is said to be first which is by nature before the rest Christ is not before the Father because correlatives are together by nature Therefore Christ is not the first after this manner ANSWER This we willingly grant of Christ according to the flesh but according to the Deity the adversarie dallieth by foure termes because before other things and before the Father are two termes or the major universally taken is false for in this signification he is not the first who is before God else God also should not bee the first by nature because God is not before himselfe But he which is by nature before others in whose respect he is said to be the first to wit before all creatures Besides wee may as before retort the adversaries weapon upon himselfe Correlatives are by
nature together The Father and the Sonne are correlatives and the Father is the first because by nature he is before all Therefore also the Sonne is the first because hee is before all things by nature Lastly he saith that a thing is said to be the first and the last Alpha and Omega in regard of order and placing like as the First Booke of Homer is called Alpha in this Monosticke or single Verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which signification saith hee is most convenient to this place because God hath appointed Christ to be the First Messias and Mediatour of the Nations neither will he give unto him any Successour in this office this honour he will not give unto another but Christ was and shal be the First and the Last Redeemer Hence hee is here rightly called Alpha and Omega ANSWER This indeed is the thing which the Hereticke after all his blasphemous shiftings would needs vomit out But this signification is the same with the first touching the arbitrarie priority of the Letters Alpha and Omega Why then thus much belching we deny not that Christ alone is ordained the Redeemer by God the Father But we deny these three things I. That Christ in respect of his Office of Redemption calleth himselfe Alpha and Omega the beginning and the end the first and the last which in Scripture are titles onely of the Eternall Deity II. We deny that this signification and example is agreeable to Christ for he which is Alpha and Omega the first and the last in order and place like as the Heretick maketh Christ to be Alpha and Omega that is the first and the last Redeemer he certainly hath a second a third and others betwixt like as after Homers Alpha followeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gamma Delta Epsulon c. also follow even unto Omega Therefore according to the Hereticke after the Redeemer Alpha there should follow the Redeemers Beta Gamma Delta c. unto Omega Yea Christ should no way be Alpha and Omega because Homers Alpha is not Omega also neither is Homers Omega also Alpha and it should be false that Christ in this Office had no Successour and that he was as the First so the last Redeemer III. We deny that the Heretick beleeveth what he saith or that the thing he saith is true For he affirmeth that Christ was and shal be the first and the last Redeemer Notwithstanding he beleeveth not that Christ was the Redeemer of Adam Abraham and the Fathers of the Old Testament but beleeveth the Fathers were not redeemed by Christ yea that Christ had no being before hee was manifested in the flesh Both which assertions are false hereticall and blasphemous Now briefly wee will bring all the Heretickes subtilties into this one Sophism Christ is Alpha and Omega the first and the last c. either in a certain order that is an arbitrary and temporary priority and finality like as Alpha and Omega is in the order or ranke of the Greeke Letters or in time or excellency or as the cause or in priority of nature or lastly in order and place But he is not the first and the last in time nor excellency nor as the cause nor in priority of nature Therfore only by an arbitrarie priority viz. in rank order and place because he is appointed by God to be the first and the last Redeemer ANSWER 1. The Heretick though he reasoneth much touching A. and O. the first and the last yet he meddles not at all with the other title annexed the beginning and the end because he could not darken the same by his cavils Now seeing this Title doth absolutely denote that Christ is he from whom Rom. 1.36 and through whom and for whom are all things it alone sufficiently proveth the Deity of Christ II. The assumption as hath been shewed is wholly false III. The consequence is to be denyed from the insufficient enumeration of significations for the Hereticke omits the principle signification of Eternity by which properly God is the first and the last Isa 14.4 44.6 18.12 14. Blessed are they that doe The OLD VERSION Blessed are they that wash their robes in the blood of the Lambe which words are here repeated from Chap. 7.14 against the authoritie of all Greek Copies See Bezas Annotations The Relative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His is not referred unto the person of Christ here speaking for hee would have said in the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my Commandements but unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Booke as in ver 7. Blessed is hee that keepeth the sayings of the Prophesie of this Booke Here he repeateth the same Blessed are they that doe the Commandements 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wit of this Booke There hee calleth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sayings here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Commandements namely which were touching the not worshipping of the Beast and his Image the leaving of Babylon perseverance in Righteousnesse and Holinesse and such like Although the Enallage were not very harsh to apply the relative unto Christ That doe his that is My Commandements like as the Angell in ver 6. speakes of himselfe in the third person sent his Angell that is my selfe The reward therefore of them that do the Commandements of this Booke shal be blessednesse That they may have right to the tree of life Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Their power shall be on the wood or tree of life The blessednesse of the Coelestiall Citizens he declareth by two benefits That they shall have power to the tree of life of which ver 2. and enter in through the gates into the City They shall I say be perpetuall and most happie Inhabitants of the Heavenly Ierusalem How the Saints have right to Christ But being Christ is the tree of life it may bee demanded how they shall have power on Christ He understandeth it of a right not of ruling but of enjoying Christ and his benefits He is the Lord and Head we Subjects and Members The Head hath right of Dominion over the Members to command them The Members have right to the Head of enjoying him and to be quickned and directed by him See more of the Saints blessednesse ver 4.5 15. For without are dogs and sorcerers The reward of the wicked shall be utter darkenesse being shut out of this Heavenly City They shall be without because within shall be nothing but what is pure and holy neither shall any thing that defileth enter into it Ch. 21.27 Now what shal be without but utter darkenesse where Satan the Beast False-prophet Dogs and Sorcerers that is all Reprobates shall bee tormented in the Lake of fire and brimstone Of these wretches hee reckons up sixe sorts under which all are comprehended Dogs thus he nameth unjust and filthy men who with a dog-like madnesse tear the doctrine of the Gospel therfore Christ calleth these enemies of the truth dogs and swine Mat. 7.6 before whom hee forbids
the comforter 49. The Moon red with blood what it signifies 128. It is the Church ibid. The Moon receives its light from the Sun ibid. The Moon under the feet of the woman 259 The Morning Star 52. 53. Moses his twofold song 368. The Mother of fornications who 41◠Mountains removed 130. They denote Emperors and Christian kings ibid. The Mountain cast into the sea what it noteth 160. MYRIAS what 189. Mysteries of the faith whither four 92. The Mystery of the Angel with the Golden Censer expounded 154. Mysticall famine proclaimed 114. N. NAturall misery of all men 78. The Name of God written on the faithfull 73. The Name of the City of God ibid. The Name of Christ ibid. The Name of God the Father Son and holy Ghost is seldom absolutely expressed in the Revelation 8. The Names of the Elect written in the book of life shall never be blotted out 61. The new Name no man knoweth but he that hath it 46. The Name of the Generall how known unto no man 490. why he hath his name written on his thigh 492. The Names of the Apostles why written on the foundations of the city 561. The Nations that were saved how they are both the city and the citizens 569. The nations possessing the inward court 215. New heaven and the new earth whither taken allegorically or properly 549. 550. The New Jerusalem how it descends from heaven 551. It s originall ibid. Etymologie 560. walles and gates 561. foundations ibid. foursquare figure 562. quantity ibid. it glitters with gold 563. the matter of the gates 566. court ibid. temple 567. light 568. citizens 569. her peace and tranquility 570. glory 571. pleasantnesse 574. puritie and majesty 576. her governour ibid. her felicity 577. The New opinion of some learned brethren touching the thousand yeers examined 510. 511. Nice taken by the Turks 192. Nicolaitans their doctrine 36. 44. What their heresie was according to Antichrists opinion 45. The Nicolaitans openly tolerated in the Church of Pergamus ibid. Number of the Beast what it is 315. The Numeral letters denoting Antichrist whither Greek or Hebrew letters 317. O. OAthes how lawfull 203. Occasion of rejoyceing over Babylons destruction 475. Old and new Romes cruelty against the Godly 471. 472. The Old and new Gogish warre 536. One and the same thing why oftentimes represented under diverse types 109. Open books denote judicial proces 544. Opinion of the Fathers about the said books ibid. Opening of the book what it signifies 98. Opening of the seales 106. Open door what it signifies 65. Christ Opening no man can shut 64. The Open door in heaven what it is 86. OPinions of the Fathers without scripture prove nothing 223. Opinion of the authour touching the book that was closed or shut 96. 97. Opinions about the star fallen from heaven 168. 169. Opinions about the sea-beast 282. 283. Opinions about the book written within without 95. 96. Opinions about the womans flight 275. Opinions touching the trumpet of the sixt Angel 185. Oppression of the Church under Antichrist 106. It came not all at once but by degrees 225. Oracles of the Revelation why for the most part taken out of the old testament 596. Apollos oracle to Augustus 503. Oracles of the Devill wholy ceased at Christs suffering on the Crosse 502. 503. Order of existence betwixt the Father and the Son 7. Order of the tribes not observed 143. Ottoman the Turks first Emperor 186. The Out-spread firmament how created 130. Out of every tribe of Israel how to be understood 142. 143. P. PAngs of the Church in travell 259. The Pale horse diversly interpreted 116 It denoteth the Church being sick even to death toward Antichrists rising 117. The Papacy a filthy sinck of all manner of lies 361. Papacy established in the West and Mahumetisme in the East 124. 125. How Christ the Son of righteousnesse is darkned in the Papacy 127. The Papacy acknowledgeth not Christ for the onely Mediatour 128. The Papacy must be left separated from 484 Papists by their Idolatry draw the armies of the Turks upon Christendome 194. the Papists fable of the two witnesses 221. refuted 222. their opinion of the 2660 dayes refuted 224. the true and safest opinion 225. the Papists crucifie Christ 320. their glosse refuted 356. Papists glory in their multitude objecting to us the paucity of Orthodox Christians 58. Parabolicall declaration of the harvest 361 Parallel of the third and fourth Act 145. Pastors duty 56. They are spirituall Physicians ibid. Patmos where 18. 19. Paul hath set forth Antichrist in his colours 288. The feined Epistle of Paul to the Laodiceans is Apocrypha 74. Peace what it is 7. The Pleasantnes of the caelestial city 574. The Pelagian Heresie 82. 83. Pergamus a city of Troas 22. A Periphrasis of Hell 495. Persecution The first persecution of Christians under Tiberius Nero 5. 19. the second under Domitian ibid. the nine persecutions under the Romane tyrants 110. A new persecution 272. by the ambition and riot of Bishops 273. A new civill persecution by Emperours 273. 274. Antichristian persecution how long it dured 358. Perseverance commended unto us by a consolatory argument 61. Perseverance under the Crosse is to overcome 72. The Pharises being hypocrites were worse then if they had been blinde 70. Philadelphia a city of Mysia 22. 64. Phocas gave the key of the bottomlesse pit unto the Pope of Rome 171. A Piece of Ordnance of incredible bignesse 190. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what kinde of garment it was 24. Polycarpus Iohns disciple 38. The Pope is Antichrist 63. 320. 346. He lifts up himself above Christ 63. Arrogates the title of Vniversall contrary to their own Canons ibid. He impudently assumes to himself what is proper to Christ 64. He deceitfully selleth pardons and heaven for money 78. How he causeth fire to come down from heaven 310. Why he is not expresly named by the holy Ghost 321. He causeth his God to be carried on a white horse 489. The Popes pride 63. He is author of most cruell warres among Christians 129. He not content with his spirituall lightnings draws the temporall sword also against Kings and Emperors 128. His cruelty against the Martyrs 129. He vaunts himself to be Christs Vicar and Monarch of the Church on earth and will be worshipped as God 174. The Pope long since called Antichrist 318. 319. He is the Babylonish Strumpet 320. How he came to be the Eight King 428. He assumed the Augustall title of Pontifex Maximus Which of old was the title of heathenish Emperors 428. 429. He condemneth all for hereticks who oppose his tyrannie and Idolatry 129. Why he would never be present at the Eastern Councils but by Legates 289. His Latine Church 317. Pope Silvester 163. Pope Zachary deposeth Childerick King of France 130. He condemnes married Bishops and Priests as Nicolaitans 45. Popish heathenisme 215. Popish excommunication is that evil ulcer 379. Diverse opinions about the same ibid.
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose height was sixty cubits and breadth six cubits proclaiming Dan. 3.4 The Babylonish Image that all should fall down and worship the golden image whosoever falleth not down and worshippeth shall the same houre be cast into the midst of the burning fierie furnace This was that Babylonish idolatry maintained by a furnace of fire in imitation whereof Antichrist hath set up a Golden Image to the Beast that is to his own wicked inventions commanding that all who will not worship the same shall be burnt in a furnace of fire By these two latter waies therefore far more effectuall then the former he universally seduceth the earth But both these waies seem to require a more full exposition That they should make an image to the Beast Both Alcasar and Ribera acknowledge that by an Enallage or change of number one image is put for many The Image of the beast what it is though they apply it to a different sence The holy Ghost calleth the whole Papisticall worship of images or Antichristian idolatry the image of the Beast That they should make to wit the inhabitants of the earth In the construction there is no ambiguity The Beast himself maketh not the image for he being covetous will not be at the cost but he saith to them that dwell on the earth that they should make it that is he teacheth and commandeth the nations in the honour of God and of the holy Trinity to make and set up in all consecrated places and temples the images of Christ crucified of Mary the mother of God the Queen of heaven of Peter the Prince of Apostles and of all the Saints in heaven Images I say of wood stone brasse gold and silver neither may they be set up naked and without attire but must be adorned and clothed in silke and purple have waxe-candles and lights set before them men must humbly and devoutly make requests and prayers unto them yea and contribute unto their worship yearely revenues for the salvation of soules This commandement the world being delighted with Babies and desirous of a glorious worship to the eye at length obeyed sparing no cost and hence the Papacie doth so much abound with Palaces temples consecrate places full of pictures altars waxe-candles lights purifying vessels c. as being a kingdome of images 15. He gives life to the beast makes it to speake and to be worshiped And he had power to give life to the Beast Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it was given him to give life c. The first effect of his power he puts life into the Beasts image makes it to speake and to be worshipped upon paine of death It was given him by whom by the Dragon that is Satan the inventour and architect of all idolatry God permitting the same yea also in his most righteous judgement sending them that dwell on the earth strong delusion that they should beleeve a lie because they received not the love of the truth that they might be saved Now it is very apparent unto all how in the Papacy the Image is made to live speak weep laugh and do other actions of the living through the fraud and devillish cunning of Monkes And hence followeth that mighty running after this and that Mary Crucifixes Peter c. Hence are al the pilgrimages wonders canonizations sacrifices for the dead and vows in so much as none of the inhabitants of the earth whither of the simple or wiser sort but have thought it necessary for the salvation of soules The Beasts image excelleth that of Nebuchadnezzar to offer bequeath and give unto this Image whatsoever they possessed Furthermore the Image of the Beast hath this as proper to it and above that of the Babylonish for we read not that Nebuchadnezzar made the same to live or speak In this great wonderment therefore Antichrists image was to excell the other that he might more prevalently seduce otherwise in idolatry and madnesse they are alike as it followeth And to cause that whosoever Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and should make to wit the image which speaketh for the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are both governed by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 image and this is the common reading But the sence sheweth that not the image but the Beast caused them that would not worship to be slaine therefore the Kings Bible seems more rightly to read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and causeth or maketh that is the Beast doth it However it comes all to one purpose whither the Beast himself Dan. 3.6 or the Image by the Beast cause all that will not worship to be slaine the which we plainly see is taken out of Daniel Whosoever falleth not down and worshippeth shall the same houre be cast into the burning fierie furnace Thus the Beast besides his doctrine miracles and worship of Images addes outward force that so whosoever will not submit by the former may notwithstanding be compelled to worship through feare of punishments For such a spirituall madnesse possesseth idolaters that with fire and sword they punish the contempt of their idols hence Idol-worship is in Gr. called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were a mad and befotted worshipping of Idols Now let us see whither the like hath not been hitherto practised in the Papacy This setting up of Images first did rend the East from the West with many tragicall tumults and uproares And afterward was the utter overthrow thereof by the Turkes For Constantine that furious Pope by sedition thrust Philippicus Emperour of the East out of his government because he prohibited the Image of the Beast to be worshipped also he caused John the Emperours Generall to be slaine at Ravenna Gregory II. deposed Leo the Emperour for the same cause commanding them of Ravenna to put to death Paulus the Emperours chiefe officer He also put out the eyes of Peter Governour of Rome and by that means made himself Lord thereof Behold the power of the Beasts image of which if any be desirous to know further let him read the Book of Martyrs Or let him go to Rome or Spain and see whither all men are not constrained to bow the knee and adore the Image of the Beast Babylons Law is universall Whosoever will not fall downe and worship the Image Let him the same houre as an heretick be cast into the fierie furnace 16. Impression of a Character The difference between Character and Charagma And he causeth all The sixt effect of his power he imprints a Marke in the right hand or in the forehead with a priviledge to buy and sell Marke Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Character as most render it A Character represents the expresse image of the Archetype or first pattern as for example a child being like his father in countenance is said to be the