celebrated viz. The joy of the Church and the mourning of the adversaries with the causes of both The great voyce that Iohn heard signifies the multitude of rejoycers and the greatnes of their joy because of the victorie From vers 11. it may be gathered that they were the saintes in heaven who acknowledge the Church militant for their brethren Therfore all the heavenlie companies sing togither excepting the third companie of Angels and the fourth of other creatures The proposition of their song is in vers 12. rejoyce yee heavens and yee that dwell in them In calling upon the heavens themselves to rejoyce they amplifie the excellencie of the benefit for great joy is caused by great mercies This Prosopopoeja is often used as afterward in Chap. 19.20 so in Isa 1.2 heare ye heavens And yee that dwell in them that is the Angels of heaven whom they invite to rejoyce with them The arguments of their joy are the worthie benefits of the victorie which are three in number as we shewed in the analysis The first is that by this victorie comes salvation and strength and the kingdom of our God and the power of his Christ The like benefits were set forth in the foregoing vision at the sounding of the seventh Angel Cha. 11.15 but arising from a different cause There the dwellers in heaven rejoyced for the finall judgement and destruction of Antichrist and other adversaries here they exult for the first victorie of Michael against the Dragon by which is come salvation and strength c Now howsoever God and Christ had this evermore before yet the same appeared not so fullie because of the wickeds rage and tumult the which they seemed to winke at But then they openlie declared their power c. When Michael that is Christ by his death resurrection and exaltation brake the power of the Dragon and cast him to the earth Besides they had it not alwayes for us that is for our help and consolation But at last it came to bee ours and for us through the victorie of Michael For it is to be observed that they say not these things came to God and to Christ but that now the salvation and power of God and of Christ was come that is was gotten given and communicated to us For through Christs victorie the salvation of our God is come viz. unto us from our God Then the power of our God did manifest it self when it drew us as a lost prey out of the Dragons jawes Then Gods kingdom became ours when we beeing delivered out of the power of darkenesse Colos 1.13 Rom. 1.4 were translated into the kingdome of his beloved Son Then Christs power became ours when he having over come death and Satan was declared to be the son of God powerfullie according to the spirit of sanctification by the resurrection from the dead This is the first argument of joy to the heavenlie spirits and to us in regard that our salvation is founded in the victorie of Michael and that the power and kingdome of our God is vindicated from the violence of the Dragon Our God so they call him that we might confidentlie trust that by this victorie God is reconciled unto us Ioh. 16.33 for so Christ bids us saying bee of good cheere I have overcome the world To this spiritual joy may also be added that outward rejoycing of Christians when Constantine the Emperour had driven the foresaid Dragons out of heaven to the earth Thus I say salvation strength kingdome and power of God and Christ did seeme to come when a Christian Emperour was set on the throne glorifyed God publickly maintained Christs power and freed the Church from tyrannie For the kingdome of God is visiblie seen as it were saith Brightman when godlie princes are placed at the stern The which indeed is true But here it is a secondarie sense For the accuser of our bretheren is cast down The second benefit of the victorie and argument of joy is the immunitie of the Godly from satans accusations Whom before he called a slaunderer adversarie and deceiver he now cals him our accuser It is an allusion to the court where the judge sitteth on the tribunal Satans Iudiciall action against sinners before whom is brought a guilty person with his accuser demanding his life This judge is God For he will judge the world in righteousnes and shall minister judgment to the people in uprightnes Before his tribunal we all stood guiltie of eternal death through sin Gods revenging justice stood against us requiring that we should suffer temporal and eternal punishments For what was committed by us against his infinite majesty Rom. 1.32 For it is the judgement of God that they who commit such things are worthie of death Against us stood the law of God pronouncing cursings against the transgressours thereof Our own evill conscience also arguing and convincing us of eternall guiltinesse But Christ our Michael pleaded our cause before God and by suffering death for our sakes most fullie satisfyed his justice and healed our wounded consciences from the sting of sin purging and sanctifying our harts through faith by his spirit Act. 15.9 Rom. 8.1 and therefore there is no condemnation to us who are in Christ Notwithstanding satan left not off to prosecute his action to accuse and blame us to stirre up God against us and to rage against the faithfull In that he is said to accuse us day and night before God it doth emphaticallie set forth satans malice he knowes God is ours that is reconciled unto us in Christ yet he impudently blameth us to make him if he could not to be ours But thankes be to God Michael hath cast this impudent railer out of heaven that hence forward he might no more molest the Lord with his lying accusations If this great benefit gave occasion of so great joy to the heavenly inhabiters then much more to us For the Dragon was not an accuser of them in heaven but of us who as yet walk in the slipperie pathes of this world Therefore they say The accuser of our bretheren to wit they who as yet have their warfare here on earth This is a worthie thing that the Church triumphant acknowledgeth us to be bretheren And indeed the Catholick or universall Church is a communion of all the Saintes both in heaven and in earth So Chap. 6.11 Hence first the doctrine of the Gospel touching free justification by faith is here confirmed For if our accuser bee cast out then certainlie Free justification by faith here established no man accusing us God the judge will not condemn but acquit and justifie them who by faith are in Christ Iesus It confirmes also the doctrine of the full assurance of our faith and salvation The full assurance of faith touching our salvation Rom. 8.33 For if Christ hath satisfyed Gods judgement for us and silenced our accuser then verely henceforward we may fullie perswade
the same shall be saved Mat. 24.13 And I will give thee He propoundeth the reward for their greater incouragement unto constancie Souldiers will fight unto the death for a corruptible crowne much more ought we to doe the like for an heavenly crowne which fadeth not away The crown of life here as also in Jam. 1.12 2. Timot. 4.8 1. Pet. 4.5 noteth eternal life and happines It is otherwhere called the crown of justice the crown of glorie by a metaphor taken from runners in a race where there is a crown proposed as a reward to the conquerours Hence let us observe in the first place that the crowne of life is promised onely to such as are faythfull to the death 2. That one the same crowne is promised to all that are faythful no mention being made of any diversitie of reward 3. That the crown is promised not of desert but of grace as a reward freely bestowed on them that are constant in the faith 4. That Christ is the giver therof Which is the fourteenth argument proving his Godhead XIV Argu. of Chr. deity Io. 10.28 For God alone gives eternall life Now Christ saith I give unto my sheep eternall life therfore Christ is God 11. He which hath an eare The acclamatorie conclusion is again repeated He that overcommeth shall not be hurt of the second death The sence is one with the former promises though different in words What is meant by the second death is explained chap. 20.14 Death and hell were cast into the lake of fire this is the second death 21.8 Murtherers c. shall have their part in the lake which burneth with fire and brimstone Which is the second death The first death is a separation of the soule from God through sin and was the cause of corporall death Hebr. 9.27 which is common to all as the Apostle speaketh It is appointed unto all men once to dy but after this the Jugement The second death is the casting of soule body into the lake of everlasting fire wherein the wicked onely shall be tormented for to the godly Christ hath promised deliverance for he that overcommeth shall not be hurt c. Some take the first death to bâ—â—neant of the dissolution of the soule from the body and then the meaning is thus he that continues faithful unto the first death needs not to fear the second for he shall not be hurt therewith but enioy eternall filicity but of this more hereafter This great and gracious promise should stir us up with courage to persevere in the fight untill we overcom for then we shall be free from the second death and be partakers of life eternall through Christ Jesus our Lord to whome be glorie for ever and ever Amen The third Epistle to the Bishop of the Church of Pergamus 12. And to the Angel of the Church in Pergamus write These things saith he which hath the sharp sword with two edges 13. I know thy workes and where thou dwellest even where Satans seat is and thou houldest fast my Name and hast not denyed my faith even in those days wherein Antipas was my faithful martyr who was slain among you where Satan dwelleth 14. But I have a few things against thee because thou hast there them that hold the doctrin of Balaam who taught Balac to cast a stombling block before the children of Israel to eat things sacrificed unto Idols and to commit fornication 15 So hast thou also them that hold the doctrine of the Nicolaitans which thing I hate 16 Repent or else I will come unto thee quickly and will fight against them with the sword of my mouth 17. He that hath eare let him heare what the spirit saith unto the Churches To him that overcommeth will I give to eate of the hidden Manna and will give him a white stone and in the stone a new name written which no man knoweth saving he that receiveth it THE COMMENTARIE TO the Angel in Pergamus The third Epistle to the Pastor of Pergamus or Troy containes two things first they are commended for their constancie in the faith Secondlie reproved for maintaining amongst them the inpure Balaamites and Nicolaitans by threatning are exhorted to amendment of life It consisteth of an inscription narration and conclusion The inscription describeth Christ by an Epithite taken from chap. 1.16 that he hath viz. in his mouth the sharpe-sword with two edges The reason of this attribute appeares from vers 16. where he threatneth to destroye the sinners of the Church of Pergamus with the sword of his mouth that is by the power of his divine word For this sword is the word of God sharper then any two edged sword piercing and dividing asunder of soule and spirit c. Heb. 4.12 Here we have the fifteenth argument of Christs Godhead XV Argu. of Chr. deity For the word of God doth properly proceed out of his mouth and therefore he is God Because the word of God proceedeth from Christ not as the word of another or as it was in the mouth of the Apostles Prophets and other teachers but in speciall as his owne hence he saith v. 16. I will fight with them with the sword of my mouth 13. I know thy workes and where thou dwellest In the narration are three things he commendeth what is prayse-worthy reproveth what is amisse and lasty exhorteth them unto repentance First he saith in Generall that he knew their workes to the end they might take notice that they had to doe with him who trieth and searcheth the hearts and reynes of which se v. 2.2 In particular he commends their constancie in the faith which with courage they maintained and confidently trusting on Christ overcame all such tentations as might any way occasion them to forsake him The prayse whereof is amplified from the danger of their abode I know where thou dwellest namely in a most vicious and wicked city being ful of cruel enemies both Iewes and Gentiles and where Christians like sheep are continually exposed to the danger of devouring wolves Now to live Godly in such a place and constantlie to cleave unto the profession of Christs name is a verie hard thing though it be not so where the condition of the place affords us freedom and libertie the which benefit God of his exceeding mercie hath hitherto granted unto us Where Satans seat is A further amplifying of their constancie is taken from the infamie of the place Pergamus is the throne of the Divel Who in Hebr. is called Satan that is an adversarie so that this citie was full of naughtie and vile persons haters of Christ and his members among whom Satan raigned both in the pallace for it was the abode of king Attalus and in their senate temples forcibly drawing the magistrates and cityzens to horrible Idolatrie and to commit all manner of outrage and wickednes against the Christians Nevertheles Christ had a Church in this evill citie And could
hee shed his blood and gave his life for us a golden sentence containing the summe of the Gospel and a principall fruit of the death of Christ Besides it yeeldeth us an argument who was the writer of this booke Ioh. 5.8 for this is the phrase of Iohn the Euangelist the blood of Iesus Christ the son of God doth purge us from all sinne that which there he calleth purging here it is called washing by a like metaphor taken from water which purgeth away foulnesse Now Christ cleanseth us froÌ„ our sinnes two maner of waies First by his merit because by the shedding of his blood he hath taken away the guilt of our sins and justified us before the judgement seat of God Secondly by the efficacie of his sufferings for by the vertue of his merit he also giveth us the holy Ghost and regenerateth us to newnesse of life that being dead to sin we might live unto righteousnes So that Iohn in fewwords doth comprehend many great mysteries of the Gospel Christ hath washed us from our sinnes So then wee were defiled with sinnes we were guilty in tâ—e sight of God but hee hath washed us by his owne blood And therefore the shedding of his blood is a price fullie satisfying the justice of God for all our sinnes Contrarie to the blasphemous falshood of Socinus affirming that the blood and death of Christ is nothing but a martyrdom whereby he merited his owne exaltation He hath washed us from our sinnes so then wee are justified before God by the merit of his blood Therefore it is false that we are washed and justified by the merit of works To be short he hath washed us being therefore once purged let us not returne to the wallowing again in the myre but rather seriously indeavor to be righteous and acceptable to Christ our Saviour 6. And hath made us kings and priests unto God and his father in the Greeke there is a defect of the relative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who common to the Hebrewes and hath made is put for who hath made For the word kings the old interpreter rendreth it kingdom and the reason of it may be because two greeke copies have the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a kingdom but all other copies yea the kings bible reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is kings which also is repeated chap. 5 10. Alcasar defendeth the vulgar translation with many words but the generall agreement of all copies is against him and though the sence may be the same yet it is more probable that persons with persons rather then persons with things should be joyned together besides the one is a proper speech the other figurative This then is the third benefit we receive from Christ viz. that he hath made us priests and kings kings not onely in adopting us to be heirs of his kingdom but also through the power of the holy Ghost hath made us conquerors over sinne Rom. 8.37 Rom. 16 20. 1 Cor. 15 57. 1 Ioh. 5 4. death satan and all other enemies as it is written in all these things wee are more then conquerors through him that loved us And the God of peace shall bruise satan under your feet shortly Thanks be to God which giveth us the victory through Iesus Christ. And this is our victory that overcometh the world even our faith Lastly Christ hath made us kings hereby to shew that he will at length crowne all his members with glory and honor And priests to offer spirituall sacrifices acceptable to God through Christ and to consecrate our selves as a living sacrifice pleasing unto him Iohn heere hath reference to that in Exod. Exo. 19 6 1 Pet. 2.5.9 19 6 and yee shall bee unto mee a kingdom of priests and an holy nation Which words the Apostle Peter thus explaineth yee also as living stones are built up a spirituall house an holy Priesthood to offer up spirituall sacrifices acceptable to God through Iesus Christ And again yee are a royall Priesthood an holy nation a peculiar people that yee should shew forth the prayses of him who hath called you out of darknesse into his marveillous light To God and his father Whether we understand this of the trinitie or else as generally it is taken of the person of the father the sence is one that is that we being reconciled to God by Christ should therefore labour to give up our selves to him as an acceptable sacrifice Indeed this our reconciliation is a singular dignitie which God forbid we should stain with any spots of unthankfulnes The papists chalenge the Priesthood as proper to their clergie but Christ on the contrarie hath made it common to all the faithfull They confesse indeed that spiritually all may be said to be priests yet properly they onely who are anointed with the holy Christme but it may easily be proved that their hierarchie and order of Clarkes priests and monkes were not instituted by Christ or his Apostles but were brought into the Church by a preposterous imitation of Iewish and heathenish rites Ribera on the contrarie pleads that the Priesthood here spoken of is not to be taken properly but metaphorically Now who doth deny it therefore seeing himself striving herein with his owne shadow he changeth his stile and affirmeth that the Priesthood in this place is properly spoken of and pretendeth a rule that offentimes that which in holy writ seemeth to be spoken of all in generall is not to be applied to all in particular but onely to some of the number whom it concerneth And he alledgeth for this Exod. 19 6. yee shall bee to mee a kingdom of priests an holy nation Ioh. 3 16. 20 28. Exo. 19.6 c. The rule wee acknowledge yet doe denie that it appertaineth unto this place For the words of the text compared with the place of Peter cannot bee understood of some of the faithfull onely but of all in generall for as not a few of the faithfull but all are made kings to God by Christ so also not a few but all are made priests It is likewise plain that the speech in Exodus respected all the people for as they were an holy nation so they were a royall Priesthood though afterward by a special priviledge God granted the ceremonial Priesthood to one tribe alone which priviledge if it belong to the Romish clergie also let Ribera shew it from the holy scriptures To him be glorie the relative to him doth plainly cohere with the foregoing datives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that loved and washed And therefore glorie and thanks is properly ascribed to Christ Luk. 23 3. Isay 2 19. for he giveth thanks and teacheth us to give immortall praise to him because he hath washed us and made us kings and priests to God and his father He giveth to Christ that which he already hath that we should acknowledge that he hath it and that it is his will we should ascribe the same to him and
however we need not alter the signification of the candlesticke forasmuch as it is not unusuall or contradictorie to divine justice that God should punish a whole congregation for the sinnes of a few yea for one particular person in the same as the Apostle sheweth 1 Cor. 5.6 11.30 And the reason hereof is because oftentimes the multitude followes the examples of their governors like priest like people as is the king such is the subject wherefore it is probable that the Church had lost her first love as well as her reachertand hence the threatning is directed against him as chiefe and against the congregation as being corrupted also To the second I answer by distinguishing the Church which is either particular or universal The universal is perpetual unshaken and built upon the rock But we beleeve otherwise of particular Churches which oftentimes the Lord for their security removeth by overthrowing whole cities countries as the Easterne Greek Churches of Asia and Africa doe plainly witnesse But although particular congregations are dissipated and the candlesticke removed either for publick or private sinnes so that where formerly the light of Gods word did shine there afterwards Paganisme or Antichristianisme doth reigne not withstanding the church it selfe is not alwaies removed for the abode of the Church is uncertaine Heb. 13.14 the Lord sometime causing the faithful to wander as strangers exiles from place to place not having a continued city in this world That which is spoken 1 Tim. 3.15 as it is most true of the universall Church so was it likewise true of these Ephesians yea of every particular congregation I say in right though not alwaies in fact for indeed every congregation ought to be a pillar and ground of truth though it be not so still in truth according to that of Mala. 2.7 The priests lips preserve knowledge that is they ought so to doe though they did it not therefore are reproved by the Prophet vers 8 But ye are departed out of the way c. so the Church is the pillar that is ought to be the pillar according to that in Tit. 1.6 Mat. 5.13 a Bishop is that is ought to be the husband of one wife Ye are the salt of the earth the light of the world viz. ye should be so c. Hence we first observe seeing the abode of the Church is uncertain we must not promise to our selves a continuance in one place in regard we are citizens of the Church For it is in the power of Christ to remove the candlesticks from one place to another and many times he doth so for the sinnes either of the teachers or of the whole congregation Now in this we must acknowledge our own faults as deserving it Psal 2â— 1 yet ought we not to be altogether discouraged because the earth is the Lords and the fulnesse thereof For if the outward prosperity of the Church be disturbed and taken away yet our inward graces as faith and charity remaine for ever Let us therefore stedfastly persevere in our first faith and amend the evils whither in pastors or Church that so the candlesticke be not removed Secondly hence we learn that true repentance is the onely way and means to escape publick punishment and Church dissipation For Christ saith I will remove thee unlesse thou repent meaning if thou repent I will not remove thee Thirdly observe that in scripture the threatnings of punishment are still with a condition either expressed or understood viz. except men repent And therefore when the condition of repentance is declared and the punishment followes not there is no change at all in the decree of God Lastly hence we may learn how such as go astray are to be brotherly reproved and corrected for their evils and brought to true repentance the obstinate are to be terrified with threatnings and the repentant raised up with comfort the which Christ doth to this Church as knowing this to be a most effectuall means to bring them to amendment of life 6. But this thou hast that thou hatest The fift part of the narration containeth a further commendation of them for their hatred of the Nicolaitans and this he brings in after the reproofe and threatning as it were powring oyle into the wound and to draw them the sooner to repentance and to shew that they were not in a desperate condition Three things before he praysed in them here he addeth a fourth Thus we see none shall want praise with God for any thing that is prayse worthy now they are commended for their encouragement not as doing works of merit but as exercising the gifts and grace received of God in obedience unto him The deeds of the Nicolaitans In vers 15 their doctrine is mentioned Lib. 1 cap. 27. but not fully expressed what they taught Irenaeus writeth that they held it no sinne to commit fornication and eat things sacrificed to idols And most are of this opinion But in vers 14 it is said Act. 6 5. that this was the doctrine of Balaam and not of the Nicolaitans However it be it is certain they were a pernicious and most wicked sect both in life doctrine Lib. 3 hist cap. 2â— Some will have Nicolas one of the seven deacons to be the author hereof Eusebius Epiphanius and Nicephorus do write of him that being accused as jealous of his wife who was very beautifull he forlooke her and left her as common to all But Clement Alexandrine as themselves testify doth commend this Nicolas for his piety and continency Heres 25. cap. 15. having daughters who remained virgins and a sonne which lived holily And therefore it is more probable that some other Nicolas was the author of this filthy sect and that these hereticks abused the name of this man as a cloake for their abominable wickednesse Of these men Augustine writeth largely in his booke of heresies A certaine writer hence gathereth Hoe in Apoc. seeing Christ calleth these men Nicolaitans after the name of the first author that he also may justly name such men Calvinists who have alvine for their author to the end his hearers may the more carefully avoid them Behold here a notable imitator of Christ But let him first prove that the doctrine which he falsly termeth Calvines hath its original from him or to be as this was of the Nicolaitans filthy impious and damnable Neither of which he shall ever be able to prove Wheras we might easily retort the very same fault upon himself For Christ calleth these sectaries Nicolaitans because they so named themselves the better to make way for their wicked errours like as in the Church of Corinth some said they were of Cephas some of Apollo and some of Paul very few being contented to be named after Christ For our parts we count it an evil to be named after Calvin and not rather Christians of Christ our Lord wheras this Clawback himself delighteth to be
God with censers but these with vials Which are the prayers of the saintes Their prayers are called vials by a twofold trope First by a Synechdoche for the odours in the vials And secondly by a metonymical denomination or els a metaphorical translation as signifying the prayers of the saintes For as persumes ascend upward and give forth a sweet smell so the saints in prayer seeke after heavenly things and the same is acceptable unto God They are golden vials because as gold excels in puritie so prayers proceeding from a pure hart are precious to the Lord what their prayers are now followes 9. And they sung a new song Both Companies of the Church triumphant with a most sweet accord prayse the Lamb the redeemer which proveth that these beasts and Elders are not Angels but men redeemed by the blood of Christ It shewes also unto us the consent of both covenants in the point of salvation For all the Patriarchs Prophets and Apostles together acknowledge the Lamb their redeemer Act. 10.43 According to that of the Apostle To him give all the Prophets witnesse that through his name whosoever beleeveth in him shall receive remission of sins And againe Act. 15.11 we beleeve that through the grace of the Lord Iesus Christ we shall be saved as the fathers For in him all the promises are yea and Amen 2 Corinth 1.20 Furthermore those prayers of the saintes Psal 40.4 96.1 97.1 144.9 149.1 caried here by the Elders in their golden vials are to be understood as their owne and not the prayers of others It is called a new song that is most singularly setting forth the great rare and excellent benefits of the Lambe For generally in the Psalmes a new song is taken in this sence The former Hymne Chap. 4.8 was sung unto him that sate on the throne but this is a song unto the Lamb. So Chap. 14.1 the saintes in heaven sing a new song unto the Lamb which none could learn but these hundred fourty and four thousand which had his fathers name written in their foreheads The argument therefore of this song is new because it is most excellent and containes the new benefits of Christ Thou art worthy They acknowledge him alone worthy to take the booke and to open the seales because they both know and confesse with all reverence that he is the onely mediatour of the Church and that the cause of this his great worthinesse is in the preciousnes of his blood For thou wast slaine that is by dying for the sins of the world thou declarest thy self to be the Messias Chap. 53. whoÌ„ Isaiah foretold should be led as a sheep to the slaughter to take away the sins of the world Here we are taught that the mediatour ought both to be slaine for us that is to merit and also to take the booke that is meritoriously to bestow life and righteousnes upon others Seeing therefore he onely merited by his sacrifice it must necessarily follow that none else could take the booke that is reveale the counsell of God to the Church and by his power give salvation unto her And thou hast redeemed us to God by thy blood Now the Church triumphant prayseth the Lambe and applyeth the price of her redemption with the effects thereof unto her self Thus we ought so to acknowledge the benefits of Christ as to make them our owne not onelie in beleeving that he hath redeemed others by his blood and made them kings and priests to God but our selves also for true justifying faith is accompanied with a certaine perswasion of our own salvation I live saith the Apostle by the faith of the son of God who loved me Gal. 2.24 and gave himself for me Hence we observe two things First that the death of Christ is truly a ransome satisfactorie for our sins and that our redemption by it is not metaphorical as the new Samosatenians blasphemouslie affirme but proper for the redemption which is made by a price is proper But such is ours by Christ because by the shedding of his blood he hath paid a full ransome and satisfied the justice of God as the scripture witnesseth Matt. 20.28 and 1 Tim. 2.6 beeing the same with what is here said thou hast redeemed us by thy blood and â—hap 1.5 who hath washed us in his blood and Heb. 1.3 purged our sins by himself unlesse that by the word redemption is properly signified the whole worke of our salvation by washing and purging a part thereof viz. our justification or sanctification This place therefore and many others proving Christs satisfactorie ransome are to be opposed against Socinian blasphemies Secondlie that the redemption made by Christs blood is truely universal as sufficient and propounded not onely to one nation or a few but to all nations tongues and peoples yet not so as if all promiscuously should be saved but those of everie tribe people and language who beleeve in Christ And thus much the Elders teach us Thou hast redeemed us out of every tribe We adde in the third place XXX Argument of Christs deity that this redemption proves the Lamb to be God omnipotent For to redeem the Church from sin death and satan is a worke of divine power Psal 130.8 Hence the Apostle Act. 20.28 saith that God hath redeemed the Church by his owne blood 10 And made us to God They magnifie the Lambe for three other benefits 1. That he hath made us kings 2. priests 3. given us a kingdome on the earth The two former we have expounded Chap. 1.6 beeing meant of our spiritual kingdome and priesthood See Rom. 14.17 1 Pet. 2.5 But how shall we raigne on the earth seeing Christs kingdome is not of this world besides earthly things perish in their use and lastly the Church in this life is to expect nothing but tribulation Andreas saith that the Church shall reigne not in this present thick and cloudie world but in that new one which is promised unto the meek Matth. 5.5 But the saints may truly be said to reigne here on earth diverse wayes First by mortifying their earthly desires and trampling them under their feet Secondly as Christ raignes on the earth not by a secular but spirituall power by which he forceth the adversarie unto obedience Even so the faithfull doe raigne with Christ in the earth For the head raigning the members raigne also to be short the saintes with Christ shall judge the world and therefore shall rule the same however we are to understand this not of an earthlie but a spirituall dominion 2 Cor. 10.4 For the weapons of our warfare are not carnall but mightie through God c. But thou wilt say how shall the saints who now triumph in heaven raigne on the earth I answer after the same manner as they shall judge the world and the Angels 11. And I beheld and round about the throne The third apparition is of Angels who sing the new
taught that the soules of the martyrs and other saintes departed are not in the paines of purgatorie but enjoy the presence of Christ their saviour in the heavens But touching this sight of Christ how and after what manner they see God and Christ I leave it to Sophisters to dispute of If they bee under the altar that is Christ then undoubtedlie they doe behold him Ioh. 14.9 And if Christ why not God also Forasmuch as Christ himself saith He which seeth mee seeth my Father the fulnesse of whose sight we shall enjoy at the last day 1 Ioh. 3.2 as the scripture teacheth For when he shall appear we shall be like him for we shall see him as hee is In the mean while the blessed vision here spoken of sufficeth for the present degree of happinesse unto the soules of the faithfull 10. And they cried with a great voyce Now he sheweth what the soules doe under the altar namely cry mightilie to God that their blood may be avenged which argues that their soules were not killed or died with their bodies but live eternally neyther are they asleep but watch But this we are not to understand of any vocal crying with the tongue which the soules cannot doe but of a visionall crying by which is signifyed their earnest desire represented here unto Iohn in the spirit under the forme of a great cry The phrase alludes to the death of Abel Gen 4.10 whose blood is said to cry for vengeance to God from the earth O Lord Now he comes to rehearse what their crying was and in what manner they implored him that sate on the throne and the Lamb. Holie that is pure hating the crueltie of tyrants True alwayes constant in performing thy promises and threatnings and just also both in rewarding and in punishing of men How long doest thou not judge c. Seeing thou art holy true why doest thou suffer tyrants to rage so long against thy saintes On them that dwell on the earth A paraphrase of tyrants and their instruments beeing unworthy to be named onely approbriously they are called inhabitants of the earth that is earthlie and foolish men presuming to rebell against heaven to their owne destruction closelie also implying their own present happy condition as free from the furie of wordlings How long They desire the hastening of Gods judgements But here it may be demanded how the soules of the saintes in heaven can be said to be thus impatient and desirous of revenge I answer their words import no impatient desire For the glorified saintes are altogether free from all corruption this way and therefore here is signifyed their earnest desire that Gods glorie be vindicated and the Church finally delivered from the tyrannie of implacable adversaries neyther doe they praescribe unto God any time touching his judgements or the deliverance of the Church but closelie submit unto the same as unknown to them when it shall be onely they intimate that to them it seems just equal that he should deliver his Church and no longer suffer the blasphemies and cruelty of persecutors And therefore not desiring to avenge themselves they commit vengeance unto the Lord How long O Lord doest thou not avenge not thristing after it themselves but desire that God in righteousnesse will administer the same as knowing the just God will not suffer the crueltie of the wicked to be unavenged and passe without punishment yet they leave the manner and time to the Lords own disposing desiring it no otherwise then as it may stand with his pleasure and will Thus we also here on earth pray to be delivered from that evill one in which we contradict not the counsell of God neither sin against him in praescribing the time and manner thereof but shewing our desire wee attribute unto God the prayse of his justice faithfulnes and omnipotency beleeving that he both can at length will assuredly deliver us Much lesse therfore doe the soules of the saintes in praying for the same thing sin against the Lord. Vide August serm 11. de Sanstis 11. And white robes were given to every one of them God heard the request of the martyrs and answers them according to their desire both in word and deed In deed for white robes were presently given unto everie one of them In word for a speadie vengeance is promised After a little season The cause of this delay is added not that the sins of bloodthirstie tyrants are not ripe and worthie of vengeance but because the number of the martyrs is not yet complete And this is the summe White Robes This notes out the beginning of their celestial glorie Were given them to wit by him that sate on the throne or by the Lambe Not as if the soules under the altar were naked before seeing even in this life they had put on Christ For as manie as have been baptised unto Christ Gal. 3.27 2 Cor. 5.5 5. have put on Christ and if we be not found naked here we shall be cloathed with our house which is from heaven and being purged from all filthinesse we shall stand before God and live with Christ in eternall happinesse Now I disaproove not their judgement touching the twofold robe after this life While we are here our robe remaines stained with the spots of the flesh August tom 10. serm 11. de sanct though covered with the blood of Christ to the end they may not appeare before the face of God After our departure a robe is given to everie one perfitly white indeed yet but one that is a new degree of happines in heaven But after the full deliverance of the saintes that is at the day of judgement the other robe shal be also given that is the saintes shal be fully and perfectly glorified This then is another comfort namelie that to the martyrs in stead of the bloodie robe with which tyrants here cloathed them there shall be given them a white robe of joy and glorie in heaven And it was said unto them to wit by him that sate on the throne or by the Lambe under whose shadow they rested neyther is it strange that Christ is represented as a Lamb in regard of his death and as an Altar in regard of his propitiation Here are manie things touched in few words First it is a mild admonition that the soules for the present should be contented with their white robes and cease crying expecting the time of Gods appointed judgement It is also a close commination of revenge after a litle season for however God for a while deferres punishment yet he certainly heares the request of the godlie and at last will be fullie avenged on their adversaries It is also a prophesie of the future condition of the saintes under Antichrist by whose tyrannie manie martyrs are to brought to their end with fire and sword And lastlie it is consolation for the godlie under this antichristian tyrannie seeing their afflictions shall
that of the Apostle In all these things we are more then conquerours through him who loved us This victory in overcomming the world and the Beast is the faith of the Saints against which the Beast shall never prevaile The same thing speaks Daniel touching the little horne and the issue of the war made with the Saints He prevailed against them saith he untill the Ancient of daies came and judgement was given to the Saints of the most high And therefore the Beast shall not alwaies prevaile against the Saints but at length they shall judge the Beast for his power shall endure no longer then XLII moneths which serves for the comfort of the godly lest fainting under their long-during calamities they should cast away their hope of victory If thou enquire after the time of the warre When the war began it began to be made of old when the Beast first trod down the holy city and tyrannically persecuted al opposers by fire and sword In speciall the warre was at the height after the measuring of the temple which through the great mercy of God was effected in these last times By this warre the Councill of Constance tooke away the two witnesses Iohn Husse and Jerome of Prague and was afterward strongly prosecuted against the Saints by the Councill of Trent and yet is to this day And power was given him over all kindreds and tongues We have heard the declaration and usurpation of the power The universal power of the Beast Now he addes the largenesse and greatnesse thereof for that which in vers 3. was generally spoken The whole earth wondred after the Beast is now distributively spoken Power is given him over every tribe and tongue and nation It is therefore an amplification of his power from the largenesse of the territories in subjection to the Beast His power is universall so as none whither high or low in the Christian world but do either desire or are forced to submit to the Romish yoke Behold here again whither the spirit of God doth not point at the Catholike state of Rome that so Antichrist Christs adversary might be known even by the largenesse of his kingdom Psal 2.6 Psal 72.8 Hebr. 1.2 Rev. 5.9 For as CHRIST is appointed by the Father to be heire of all things from sea to sea He it is that hath redeemed us to God by his blood out of every tribe and tongue and people and nation so on the contrary the DRAGON hath given power to the Beast over every tongue and kinred and nation c. Yet lest we should think that Christ was wholly thrust out of his possession by Antichrist a limitation is annexed 8. And all that dwell upon the earth shall worship him He much amplifies the dignity and worship of the Beast but withall limits the same He shall be worshipped as God in vers 4. it is said in preterperfect tense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have worshipped Here in the future 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall worship So that the Beasts maiestie shall not be for a short time but shall long endure untill it be fully manifested Notwithstanding the holy Ghost comforts the godly by a twofold restriction first in that he calleth the worshippers of the Beast inhabitants of the earth And therefore none but earthly men shall worship him for the Elect are not the inhabitants of the earth Phil. 3.20 but Citizens of Heaven in regard that their conversation is there So that Gods chosen shall not adore the Beast neither shall their salvation or Christs Kingdom be in jeoperdie but theirs onely who follow the Beast for they shall all of them be cast with him into the lake Chap. 19.20 The other restriction is more expressely set downe viz. that they onely shall worship the Beast Whose names are not written in the Book of life c. that is who were not elected in Christ unto salvation but reprobated unto death before the foundations of the world THEREFORE NO MAN CAN BE SAVED IN THE ANTICHRISTIAN CHURCH because all who are not written in the Book of life shall be cast into the lake of fire and brimstone Chap. 20.15 Let all therefore who love their salvation forsake the Popish Church The names of the Elect are said to be written in the Book of life The Booke of life by an usuall metaphor for we commonly write down the names of such who are deare unto us that we may continually remember them so God having in his eternall counsell elected some to salvation hath written their names in the Book of life so saith Christ Rejoyce because your names are written in Heaven The metaphor also may be understood of the Sonship of the Elect so that to be written in the Book of life shews that they are heires of glory for we know that such are to inherit whose names are written in the last will or testament of men The Booke of life is Christ for in him God hath elected us Therefore it is called the Booke of life of the Lamb that is of Christ because election is made in Christ hence none shall obteine eternall salvation but such who are ingrafted in him through faith the Lamb also is said to be slaine because election includes the blood and death of Christ for the sins of all true beleevers for God hath so decreed to save the Elect as that Christs satisfaction comming in as a ransome for their sinnes his justice might stand with his mercy From the foundation of the world This may be referred either to the next foregoing word slaine or else to the words before who are not written And so Aretas How the Lamb is slaine from the beginning of the world Ephes 1.3 Rupertus and some others take it because of another place not unlike to this Cha. 17.8 They that dwell on the earth shall wonder at the Beast whose names are not written in the Booke of life from the foundation of the world And Paul saith that we were chosen in Christ before the foundation of the World Notwitstanding the spirit doth not without cause immediately joyne the words from the foundation of the world with the Lamb slaine For he would commend unto us the sufficiencie and largenesse of Christs sacrifice in as much as the efficacie of his death and passion is extended to the very first beginning of the world and so unto all the faithfull from Adam untill the end thereof to shew that no man living shall obtaine eternall life except he be redeemed by the blood of the Lamb. But how could the Lamb be slaine before he was I answer 1. Pet. 1.19.20 Gen. 3.15 Heb. 11.1 Act. 9.4 It is true he was onely slaine once on the Crosse some sixteen hundred yeares ago by a reall suffering yet he is in divers respects said to be slaine before 1. in Gods eternall preordination viz. that he should be slaine in the appointed time 2. by promise that the seed of the woman should
disputes after this manner As God is to be considered about the will in evil so also in good but in the evil will he only works permissively by suffering the same to rush on by its owne motion and desire but not by moving the same Otherwise he should be the Authour of sinne Therefore also he workes good in the will onely permissively suffering the same to act by its own strength but not by moving the same otherwise the liberty thereof should be taken away This was Pelagius Logicke the which very thing now a dayes the Patrons of bare permission and Preposterous Defenders of Gods righteousnesse do unwittingly maintain But Austin shews both the premisses of the Pelagian subtilty to be false The Proposition is false because God workes one way in the good will another way in the evill The former he makes good of evill whereas by nature he finds all to be evill none good but being made good by himselfe he moves them effectually yet so as their liberty remaineth as hath bin expounded The latter he makes not evill but finds them so The assumption is also false for he not onely forsakes and suffers the wicked will which he findeth to rush on whether it pleaseth but also delivers the same over to Satan and their own desires yea moving and inclining the same how he will that by doing the evill it wills it becomes subject unto his judgement secret indeed but never unrighteous in a manner whither explicable unto us or inexplicable as Austin speaketh and as in the fore-alledged examples we have seen Notwithstanding he is not the cause of sin Lib 5 Cont. Iulican cap. 3 for he useth the wicked will to execute his judgements most holily neither is he any more the cause of the sin which evill men commit by executing his judgements by them then the ungodly are the cause of the good which he worketh through them Luther against Erasmus doth perspicuously declare the matter by similies A Rider rideth well though he use a lame or halting horse De ser arb cap. 148 The Artificer formes of putrefied wood an artificious image Notwithstanding there is halting in the riding not by fault of the Rider but by the defect of the horse In the image is putrefaction not through fault of the Artificer but by defect of the wood So by the selling of Ioseph the betraying of Iudas God brought to passe unspeakable good yet in both wickednesse was committed not indeed on Gods part but by the perfidiousnesse of the brethren and of Iudas But thou wilt say the same sinnes are attributed as to the wicked so to God True if thou consider the words onely and not the meaning of the Scripture Now this is done with great difference They are ascribed unto Satan and wicked men in regard of themselves and as they are wicked actions committed by them against the Law But to God so far as by accident they serve unto his secret judgements which he useth to execute most righteously even by wicked men doing most wickedly The reason of the diversity comes partly from the divers end partly from the forme of actions The rule of final causes for a different end makes different actions according to the rule Finall and impulsive causes make the differences of actions Hence two doing the same thing yet do not the same though both do somewhat which is either good or indifferent when as they have divers ends differing in morall qualitie Gods end is allwayes good wicked mens evill in the selling of Ioseph his brethren fulfilled their hatred against the Law Thou shalt not kill In the oppression of the Iewes the Babylonians enlarged their Tyranny to the injuring of their neighbours against the Law Thou shalt not steale And therefore both these and the other did sinne But God to whom both these are attributed Gen. 45.8 Isa 10.7.19 had a most holy end in both viz. Iosephs exalting Gen. 50.20 and his peoples chastisement according to the Law Isa 10.6 Therefore he sinned not Read the tenth Chapter of Isaiah touching this diversity of ends in the same worke and thou shalt learne that what the Chaldeans did most evilly God by them did the same most righteously In the forme of actions the distinction is more evident for three things distinctly to be considered concurre in those actions of wicked men which God is said to do 1. The Motion 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the vitiousnesse of the motion and 3. the secret judgement of God Motion is a naturall good thing And therefore it is from God in whom also the wicked live move and have their beeing The secret judgements of God are morally good even workes of justice and mercy And therefore are of right attributed to God The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or pravitie of the motion prohibited by the Law makes the motion vitious and sinfull This therefore is not of God but remotely flowes from the devill and more nearly from the froward will and malice of men whensoever therefore the workes of evill men are in Scripture attributed unto God as affirming that God doth them or that they are from God This is not to be understood simply but with limitation that is not in respect of the disorder and pravity but first in respect of the motions so farre as they are naturall motions secondly and chiefly in regard of the secret Iudgements which God executes in and by the same But here thou wilt happily demand whether it may not rightly be said that God doth permit sins yea verily yet with a twofold limitation First that to permit and to grant is not the same thing as if God did permit men to sin without punishing the same like as some Magistrates permit Brothel-houses where fornication is committed without punishment Now God doth not so for his permitting of sin is not to hinder but suffer that they should be committed through the vitiousnesse of men and concur with his Iudgements Secondly we must not understand such a bare permission as is a cessation altogether of the divine providence in the workes of evill men which thing onely is in question betwixt us and the Pelagians but restrained unto the vitiousnesse of their workes being repugnant to the nature and Law of God For herein God himselfe doth something something he doeth not but permits it to be done by men He permits sins to be done as they are sins not hindering the doing of the same nor correcting sinners that they should not sin whereas he could do both But he doth two things I. The motions and naturall actions themselves of evill men by a generall influence as the Schools speak sometimes also by a speciall II. His Iudgements or events agreeing to his goodnesse and justice the which if he did not respect he would never permit sins to be committed and this he doth by moderating and effectually directing as the sins so other means also comming in between to make them
the profits and delights of Babylon had rather remaine in her and perish then obey the commandement of God Yea such also who being ensnared by her baites fall from Christ to Antichrist returning with the dog unto their former Vomit Like to the Israelites who loathing the Heavenly Manna in the Wildernesse desired to returne to the onions and flesh-pots in Egypt but remembred not their former miserable bondage Taskmasters Scourges Brick-ovens c. So these indeed greedily embrace the fat Kitching of the Papacy but thinke not upon the miserable slavery of the Conscience and Tyranny of Antichrist But as they lusting after their flesh-pots and onions at last miserably perished in the wildernesse and entred not into the promised Land So let these looke to it how in regard of their Apostacy they will satisfie their wounded consciences at the hour of death and what answer they will give Christ the Iudge at the last day Least ye be partakers Some weighty causes of the Commandement are added The first is least they be defiled with her sins for he which dwels near a cripple learns to halt and he that rubs a scabby person may easily be infected Our admirers of Rome plead indeed that they can without wounding of the conscience be conversant there and behold the Masse Idols and Pompe of Babylon But their pretence is false because God forbids the same and experience proves the contrary for they are forced at the least to uncover the head bow the knee to the Masse Idols Pope and by outward shews to give approbation to Babylons Idolatry except they would endanger themselves But that this is to participate in their sins cannot be denyed by any sound reason for to shun sinne is to avoid the occasion thereof Let such therefore call to mind that true saying Esto procul Roma qui cupis esse pius And of her Plagues Another cause Lib. 8. cap. 28. least being overthrowne by the fall of Babylon we suffer justly for our rashnesse and backwardnes Mice as Plinie writeth depart out of the house when it is ready to fall and the Spiders first fall downe with their webs A little before the Siege of Jerusalem by Titus there was heard a voice in the aire Let us depart hence whereby the Christians were induced to go over Iordan to Pella Having therefore these examples why should not the Godly depart from Rome being near to destruction that they be not partakers of her plagues for when a house falls all that are under the roofe must of necessity perish 5. For her sinnes have reached A third reason is taken from the revenging justice of God which although it sometimes deferre yet at length it requires the punishment of wicked deeds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God hath a revenging eye This reason is amplified two wayes First in respect of the sins which are said to have reached unto Heaven Generally all greek Copies have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They followed each other one begetting another so that like chaines fastned together with many rings What is meant by sins to reach to Heaven they reached as it were up to Heaven Andreas and Montanus have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glued together or as it were with lime or morter raised up to so great an heape as it reached even to Heaven This signifies the abominable heaping up and filthinesse of sins which is said to reach up to Heaven that is by excessive guilt to draw down vengeance from God By a like metaphor God makes Kains parricide detestable Gen. 4 10. The voice of thy brothers blood cryeth to me from the earth And the filthinesse of Sodom Gen. 18 20.21 The cry of Sodom and Gomorrah is great the cry of their sinne is very grievous which is come unto mee RIBERA on this place saith well That there is no sinne though never so little but it comes even to Heaven that is unto the knowledge of God although the scripture useth so to speake onely of greatest sinnes ripe for punishment Now hence is refuted the distinction of veniall and mortall sins for to reach to heaven is not onely to come unto the knowledge of God seeing he takes knowledge even of the least that are committed but so to take knowledge of them as being a sinfull violation of the Law and therefore deserving the punishment prescribed in the Law If therefore all even the least of sins do reach and come unto the knowledge of God it followeth that all deserve the punishment of the Law namely death eternall and that none in their kind are veniall that is do deserve pardon not punishment yet indeed by accident they become veniall to the faithfull through the mercy of God Secondly the grievousnesse of her sins are aggravated on Gods behalfe who is said to have remembered them by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or humane affection often in Scripture applyed to God by which is signified not any forgetfullnesse but Gods goodnesse and lenity he is said to forget sinners when he differs their punishment and affords time of repentance and wholly forgiveth them that repent And he is said to remember when the time of punishment is at hand Thus in Chap. 16. ver 19. Babylon is said to come in remembrance before God to give unto her the cup of the fury of his wrath which is repeated in this place Hence three things are briefly to be noted the consideration whereof ought to recall us from sin and stir us up to repentance First that all our sins even the least are taken notice of by God and deserve to be fearfully punished especially if they be heaped up without repentance Let no man therfore think to escape unpunished as if his evills were forgotten or hid from the eyes of the Lord for all the actions of men as well evill as good are open and bare unto him with whom we have to do Secondly If we have a long time gone on in sin without punishment it is to be ascribed to the patience of God by which he leads us to repentance Let us therfore take heed that we abuse not his long suffering and forbearance unto security Rom. 2.3 Lastly that at last sins being heaped up God doth call them to remembrance and will certainly punish them the more grievously by how much he hath forborn the same Let us therefore not persevere in sin in hope to go allwayes unpunished but while God calls not our sins as yet to remembrance let us forsake them Now it may be demanded what is that chain of sin reaching to Heaven Ribera here is silent being conscious to himself that they are the abominations of Papall Rome for either they are of Old Rome or else of Popish Rome Of Ierusalem they cannot be forasmuch as this Babylon by the Iesuits own confession is Rome not Jerusalem though before he falsly and against his knowledge so seined in Chap. 16.19 Neither can they be sins of Old Rome seeing the chaine
of them was broken long ago by the rooting out of Paganisme Adde to this that the guilt thereof was long since expiated by the worship of Christian Religion as also by the punishments inflicted through the Gothes Vandalls Hunni before Antichrists rising at Rome Besides God would not impute to Christian Rome the wickednesse of others for the soule that sinneth it shall die Ezec. 18.4 It remains therefore that this chain or heape of sins is of Papall Rome Furthermore these sins shall be either of Popish Rome or else of Rome invaded by Antichrist who as they seine is to reigne three yeeres and an halfe Of this feined Antichrist they cannot be both because Ribera gloseth Chap. 16.11.14 that Rome before the comming of Antichrist should utterly be destroyed by the Ten Kings As also because in the space of three yeers the sins of their feined Antichrist cannot in any probability encrease to so great an height if we seriously consider what is here spoken of his whoredomes wares merchandize and great wealth so that whithersoever the Iesuites turne themselves this heap of abominations reaching to heaven is meant of none save Popish Rome now extant Thus the Papists themselves except they be altogether brutish may understand what is to be determined of the worship superstitions Idols and universall politie of the Romish Church 6. REWARD Gr. render HER EVEN AS SHEE REWARDED rendred YOV The second Part of the Exhortation that the godly should repay double to Babylon Which God inculcates by divers figurative words 1. That they should render for reward her to wit judgement 2. Double unto her double according to her workes for afflict her twice as much as she hath afflicted the Saints 3. Fill to her double the cup of wrath the sense being one with the former 4. That by how much through pride and luxuriousnesse she had lift up herselfe above all Churches Bishops Kings Princes by so much they should not onely bring down but also afflict her with torment and sorrow In the latter of which he alludes unto that in Daniel Dan. 11.36 Thess 2.4 And hee shall exalt himselfe And to that of Paul And exalteth himselfe above all that is called God By this diversity of Phrases her sins are so much aggravated as no punishment or torment seems to be great enough for them Withall the godly are stirred up in taking vengeance on her to exercise all manner of severity and punishment not out of their own affection but by the commandement of God But here two doubts are to be cleared First how this stirring up of the godly to revengement stands with charity piety and the commandement of Christ Render not evill for evill For the godly are rather to be dehorted from cruelty then to be edged on therto The second how it agrees with equity and justice to render double that is to inflict a heavier punishment then the nature of the fault seems to require Vnto which two a Third may be added seeing he commands us to render to Antichrist according to his workes which were wicked and abominable sins whither then we are commanded to reward wickednes with wickednes theft with theft murder with murder perjury with perjury Thus God should command that which is abominable Now that which God commands is right and just and so it should be no sin to steale commit adultery forsweare kill Christianus Gottlieb c. Which thing of late a Masqued Sycophant did hence labour to maintain But to the first it is answered that the godly are not commanded to take vengeance but to rejoyce because of the same that is they themselves are not bid to burne Babylon but to rejoyce that God by the Kings had brought so heavy a judgement on her as if they should say take vengeance on her with God and gladly subscribe unto his righteous judgement by how much she hath rejoyced in doing injury unto you by so much rejoyce ye over her just punishments In this sense it is said that the Saints shall judge the world and Angels 1. Cor. 6 2.3 and the Twelve Tribes of Israel Mat. 19.28 to wit as approoving of the judgement to be executed by Christ the Iudge This opinion many of ours follow Ribera also holds the same If we take it thus then it is not contradictory to Christs commandement touching shunning of revenge Neither are the Saints bid to rejoyce over evill or the torments of Babylon but the righteous judgements of God But thou wilt say they are not only commanded to rejoyce over her judgement but to take vengeance on her themselves for as by the words Goe out they themselues are commanded to go out so by the words Render unto her they themselves are commanded to do it which seems to contradict the commandement of Christ in the Gospell I Answer This must be understood by a Synecdoche part being put for the whole Therefore my Anonymus refers the command unto Preachers RENDER VNTO HER that is Preach yee that so much be done unto her Thus there is no difficulty Neither is there any though it be referred to the whole Company of the Godly which consists not only of private men unto whom indeed private revenge is prohibited by Christs Commandement But of godly Princes and Kings also Anonymus a true prophet for some of them saith the said ANONYMVS speaking of the ten hornes or Kings who now hold with Antichrist shall at the preaching of the Gospell be turned against him the which thing we have before spoken of So that here is commanded no private revenge to private men but publick to godly Kings and Princes into whose hearts the Lord will put this using them as instruments for the overthrow of Babylon Vnto them therefore and their military forces this part of the Exhortation doth principally belong and the manner is declared how God put that into their hearts namely because by an expresse commandement he stir'd them up to this revengement Vnto the second the Answer is more easie he commands not to render double punishment for a single sin or to afflict Babylon more grievously then she deserved the which should bee contrary to justice but commands them to inflict the double of those afflictions with which she had tormented the Saints and so much her sins did require for he saith expresly Double unto her double according to her workes as if he should say because her sins deserve double punishment For no punishment can be double in respect of sin in the judgement of God that is more grievous then the fault forasmuch as all sin deserves eternall punishment Or we may understand double not Arethmetically but Geometrically that is of a most fearfull punishment agreable unto her deserts And the word Double is thus taken in the Prophets Isa 40.2 God promiseth to the people deliverance out of their Captivity for saith he shee hath received of the Lords hand double for all her sinnes that is she hath grievously