A COMMENTARIE VPON THE REVELATION Chap. 1, vers. 1.

THe revelation) this prophetical title, doth expresse the argu­ment of the booke, called in Gr. [...]. Concerning the meaning of which word, there is extant in a colledge called wisdom colledge (of which I have before spoken) a manuscript in way of commentarie on this booke, which Giveth us an 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 t [...]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. [...] 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 [Page 4]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 [...]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 so [...] 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 are for the most part to bee fully accomplished neer the very last times, which is distant from the time this was revealed, more then 1500 years: some ex­tend this to the whole time of the new Testament, which though it were to con­tinue more then a 1000 of yeers, yet is called short, both in regard of the age of the world then al [...]ready past: Iohn 2, 18. 1 Cor. 10 12 Psal. 90 4. 1 Thess. 5.3. as also in regard of eternitie, in which shall bee neither shortnesse nor length of time.

For this cause the whole time of the new Testament; is in scripture called the last hower, the last times, the ends of the world. For the whole time and age of the world is but a moment in the eyes of God, or as yesterday when it is past, and as a watch in the night. Which is the reason that Christ saith chap. 21. 12: that he will [Page 5]come to judgement quickly, or shortly: that is sooner then men imagin, suddenly, in which sence the words following, come to passe, were of necessitie to bee restrained to the full accomplishment of this prophesie, which may not bee, for it is to bee extended, to the whole time, and currant of those things which were foretold. So that by shortly, is meant the beginning, and progresse of the fullfilling thereof. Shall shortly come to passe, that is shall begin: for things are said to come to passe shortly, not which are eyther already past, or else are to come a long while after, but which are beginning to bee effected, & are even in doeing. Signifying that the stormes of afflictions were not to bee differred to the last times, but that they were suddenly while the Apostles yet lived to rush in by heaps upō the Churches: Ioh. 16.12. the which Christ also foretold his disciples, and histories manifest the accom­plishment of it.

For the first persecution of Christians, began straightways under Tiberius and Nero, which tooke away Paul, and Peter: the other under Domitian, in whose time Iohn was banished. Wherefore hee foretels them, not to terrify, but to ani­mate the godly against the dangers at hand, that it might not come upon them unawares: as Christ saith Iohn 16, 1: these things have I spoken unto you, that ye should not bee offended: for the darts which are foreseen, are the lesse hurtfull: withall hee teacheth, what is the portion of the Church in this world: namely to suffer af­flictions, least wee should fayn delights unto our selves. So likewise hee com­forteth us from the brevitie of the afflictions, and certainty of the promised deli­verance: For as afflictions must shortly come, so also shall deliverance shortly, and certainly come: because Christ foretold the one, as wel as the other unto Iohn.

Lastly it appeareth that the revelation treateth, not of things past but to come: wherefore they misse of the scope, who apply a great part of the types to the state of the Iewish occurrences and Roman Empire then allready past.

And signifyed it by his angel) that is, Christ signified it. He declareth the faithful­nesse of Christ in executing the charge committed to him of God, and shewing this revelation to Iohn his servant, and dear Apostle, by sending his angel, who in­structed him in every particular of it. And signified, that is, who also signified the same, &c. for so it is expressed in vers. 6 & 16 of chap. 22: where the Lord Iesus saith, that he sent his angel to shew these things to Iohn, & to his servants in the Churches.

So wee see, that the scriptures compared together, interpret themselves. Wee need not restrain the word signified to a typical, and dark manner of revelation, but rather it noteth a plain, and manifest discoverie, made unto Iohn: because that, which is here said to bee signified: is in the fore alledged place expounded by the words shewing, and testifying, &c.

And hee sent) Gr. sending, this whole verse retaineth the Hebrewe phrase: 3 Argu­ment of the deity of Christ. and is, as if it were read thus: who also sending his angel signified the same to his servant Iohn. Hence wee gather a third proofe of the God-head of Christ: much like to the second: for as Iohn is a servant, so also is the angel, and both are imployed by Christ as his proper servants, who is Lord of them both, and therefore God: for the angels are servants to none, but to Iehovah God, of whom it is said, Psal. 104.4. who maketh his angels spirits, &c. it is true, Christ is Lord of the angels, in that hee is the me­diator, but unles hee were God, hee could neither bee mediator or Lord of the angels: by this argument, Hebr. 1.6: the Apostle proveth the God-head of the son: because the angels of God adore him.

Vers. 2 Who bare record of the word of God) hence it appeareth, Iohn the Euangelist the writer of the re­velation. that the Euange­list Iohn is the writer of the revelation: for hee bare record of the word of God in the very entrance of his Gospel, saying: in the beginning was the word; this is the testimonie of Iohn, when the Iews sent unto him: and ye sent to John, and he bare witnesse; which things though spoken of Iohn the Baptist, yet were written by Iohn the Euangelist; who bare record to the word in setting downe of the testimonies of the word of God: besides none of the writers of holy scripture, have more ex­presly testified the divinity of Christ then the Euangelist Iohn. For who but Iohn nameth [...] [Page 7]of the person, office, and benefits of Christ: Of the ministries of Angels & happines of the triumphant church, with the crosse, and comfort of the militant: withall teaching us to imbrace Godlinesse, to bee constant in afflictions, to hold fast faith and love, to take heed of false prophets, to Go out of Babylon, and beware of Antichrist, &c. To be short it containes many worthy, & comfortable sentences, as, blessed are the dead, that die in the Lord. &c. Promises also of the deliverance of the Church, of the mariage of the Lamb, with threatnings of destruction to the enemies. All which things, how profitable, and usefull they are, it is manifest unto all.

For the time is at hand.) A reason to stir up a diligent care in us, to read, hear, and keepe this prophesie. Because the time, both of the furie of the adversarie against the Godly, as also of the deliverance of the Church, is at hand. The knowledge of evill and Good things, even at the dore is not to bee neglected: but the dili­gent reading of this prophesie, causeth us to know both evill, and Good things at hand: therefore it is not to be neglected. It admonisheth us therefore to watch, lest unawares, we be overwhelmed, with the present troubles. It comforteth us also that we be not disheartned for feare of the present battles, but with full assurance of the presence of God, and promised victorie, we hold out manfullie unto the end.

That the time was then at hand, histories make manifest: for Iohn being ba­nished in the [...]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 sevē 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.

[Page 8] 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 shelter: be­cause he changeth not with the world, but whom he once loveth, he loveth to the end. Ioh. 13, 1. Before I proceed further: here take notice, that some subtile ones, are displea­sed, because of a soloecisme against the rule of Grammer: for it should not have [Page 9]been writ, [...], as it is in the text, but, as they say, [...]. But what? are these men so sharp sighted, as to set rules to God: Let them construe, if they can, that expression of God. Exod. 3.14. I am hath sent me to you. Or is the spirit of God tyed, to speak as is pleasing to Priscian. Let them therefore suffer God to pronounce his owne names ( [...]) without declination: who himself is ( [...]) indeclinable, immovable. 1 exposi­tion.

And from the seven spirits] Who should be these spirits hath so troubled inter­preters, that some for this very cause, have blotted this whole prophesie, out of the canon of holy writ. Some refer it to the person of the son, in this sence: peace be to you from the son of God sitting on the throne, before whom are the seven spirits, which he holdeth in his hand: chap. 3.1. But they observe not what followeth, vers. 5. And from Iesus Christ. For indeed Iohn prayeth for grace, not from him that holdeth the seven spirits, but from the seven spirits expresly. Andreas, Lyra, and Ribera whom others follow, understand by the seven spirits, seven angels ministring before the throne of God and they take seven eyther indefinitely for innumerable, because the number seven is perfect: So Lyra: from the seven spirits, that is, from all the an­gels, which are ministers of our salvation: or definitely, supposing there are seven great Angels, which chiefly care for the safety of man: So Clemens Alex. Lib. 6. Strom. there are seven of greatest power, the first borne princes of the angels, through whom God doth provide for all man kinde. Which seemeth to be backt with a place in Tobie 12.15. I am Ra­phael the Angel, one of the seven, which stand before the Lord. This opinion seems to agree, with the letter of the text. Because the seven spirits before the throne of God are often mentioned, as in chap. 4.5, & 5.6, & 8.2, &c. as if they were Gods speciall ministring angels. But Iohn in praying to the seven spirits for grace, con­futes this opinion: for it is contrary to scripture, and Christian religion, to pray for grace unto created angels, Besides none but God is the fountain & giver of grace, and peace, from whom, and through whom, and for whom are all things. Ro. 11.36. Therefore we finde, that the Apostles pray for, and desire grace from none but God alone.

Alcasar saith wel: sound divinity admits not, that the grace, and peace of the Gospel, be demanded of the Angels. For such praying is a part of that worship spoken of, Matth. 4.9, Thou shalt worship the Lord thy God, and him onely shalt thou serve. And concerning grace that of Iames is most true, every good gift, Iam. 1, 17. and every perfect gift is from above, and cometh downe from the father of lights. And therefore we may not un­derstand, the seven spirits, to be seven angels, in regard of the divine attributes given unto them. Neither will the subtilitie of Ribera helpe the matter: we expect, (saith he,) the grace, & peace of our sanctification, from the angels, as from the ministers of God; for the text speaketh not of exspecting, but of a religious praying for grace: which for to direct the same unto the angels, were great impietie: Collo. 2.18. Because the religious worship of angels is expresly condemned in scripture: and the angels them­selves forbid John to fall downe before them or to worship them, chap. 19.10, and 22.9. To be short, the Apostle maketh his prayer for grace, jointly both from him, that is, and from the seven spirits, and from Iesus Christ as working causes, or rather as from one onely cause, to wit, from one God, three in persons. Neither is that equivocation of Andreas to be allowed, who saith, the seven spirits are not, as equall in power, joyned with the most hie God, and blessed trinity: But are named, onely, as Gods chiefe servants, according to that of the Apostle, I charge thee before God, 1 Tim. 5.21. and the Lord Iesus Christ, and the elect angels. But the particle (from) three times repeated, doth plainly shew, that the seven spirits are joyned with God, as the giver of Grace. Whereas to call God, Christ, the angels and man together to witnes, is neither repugnant to scripture or sound divinity: For Christ himself, ch. 3.5. saith, I will confesse his name, before my father, and before his angels. And therefore that place in 1 Tim. 5.21: alleaged by Andreas, is not of the same nature, with this here treated of. For the literall sence seemeth not fully to agree with the following places, (as I my self have formerly minded) neither to confirme ought to angels as by and by I will it make to appear.

[Page 10] The third and most common exposition, 3 Exposi­tion. both of ancient, and moderne writers, understand by the seven spirits, the holy Ghost, which onely is agreable to the scripture, Isa. 42.8. & analogie of faith: according to that of the prophet, I will not give my glorie to another. But according to the letter it seemeth to be otherwise, for these are said to be seven spirits, and the holy Ghost is but one: but we are to minde the nature and prerogative of this prophesie is such, as if every thing should be strictly urged according to the letter, we should of necessity misaply divers things. So that by seven being a perfect number, he speaketh of the holy Ghost who is but one, powring forth seven, that is sundrie gifts, and graces upon the Church: which is a figurative speech, or metalepsis, when the effects are put for the cause. Or else John wishing grace to the seven Churches, attributes to each, one and the same spirit, as if there were seven in all. Neither is it of waight that in some other places of this booke there is mention made of seven spirits, as of seven angels, for if the phrase be well observed, we may perceive, that they are noted as diverse from these here spoken of, who are absolutely called the seven spirits which are before the throne of God, by which the unitie of essence with him that sitteth on the throne, Revel. 4.5, and 5.6, and 8.2. is set forth by a divine attribute: the other are called the seven spirits of God, sent forth into all the earth: the seven angels which stand before God, not having any divine attribute: by which it is plain, that these latter places speak of created an­gels, who are Gods ministring spirits.

Alcasar maintaineth against Ribera, according to the truth, that here the holy Ghost is spoken of; and not, as the other affirmeth, that these seven spirits should denote the seven powers 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.

[Page 11] 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, Ioh. 17.24. will free us from death, according to that promise: Father I will also that they whom thou hast [Page 12]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, [Page 13](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 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 frō 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 t [...]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. [Page 14]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 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, [Page 15]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 [Page 12] [...] [Page 13] [...] [Page 14] [...] [Page 15] [...] [Page 16]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 [Page 17]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.

I Iohn who am also your brother and companion in tribulation] Hitherto wee have treated of the preface, now followeth the preparation to the vision, Lib. 7, hist. cap. 20. with the vision it self. I Iohn: Dionysius Alexandrinus, as Eusebius witnesseth, draweth hence a reason for to weaken the au­thority of this booke, as if the author were excessive in publishing of his owne praise: for, saith he, the Prophets & Apostles used not to mention so oftē their owne names, as Iohn doth in this booke: saying many times J Iohn, as if he had been writing not a booke, but an obligation or acquittance. But Iohn herein doth nothing more, then what is very seemly, yea necessary. Five times indeed, he names himself in this booke, which wil not seeme strange, if wee minde that it is one thing, to write a historie, another thing to write a prophesie. The truth of an historie requireth not the authority of the writer, but so doth a prophesie. Therefore we read that the old prophets as Jeremie, Daniel, and others did usually prefix their names to their prophecies, whose example Iohn seemeth here to imitate. Yea Paul himself expresseth sometime his name in his Epistles, I Paul with my owne hand, &c. And touching the repetition of his name here, it was very necessarie. For otherwise it might have been thought, that Christ who before cal­led himself Alpha and Omega, had also spoken the words following I am your brother, &c. therefore his name is seasonably inserted, I John who am your bro­ther, &c. by which epithites, hee seekes to win their good wil, & also comforteth the Churches to whom he writeth.

Your brother] Not by blood, but by faith, and in the communion of Christ, for there is betwixt the members of Christ a spirituall brotherhood, straightly tying them together in the bond of love: he calleth himself their companion in three re­spects: because they who are the members of one head, must mutually partake to­gether in all conditions. First in affliction, for even then the Christians were grievously persecuted under Domitian, and Iohn himself banished into Patmos. Secondly in the kingdom, that is, a spirituall kingdom: For we being made kings and priests to God, do now with Christ our Lord maintain the same against all ene­mies, and in the end shall fully injoy it with him in the heavens: by this fellowship Iohn the beloved disciple doth not a little rayse up the spirits of Christs afflicted ones, because he requireth constancy no otherwise of them, but as he himself de­sired to be a companion with them in their common sufferings: yea assureth them, that after their afflictions, they shall enjoy an everlasting kingdom. Thirdly he was their companion in the patience of Jesus Christ: or sufferance, as the word import­eth, shewing that in the kingdom to come we shall not suffer, but reigne, accord­ing to that of Paul 2 Timoth. 2 Timoth. 2, 12. 2, 12. To which purpose is that saying of Tertul­lian: we triumph being overcome, being slaine, we conquer, when we are kept downe, we escape, howbeit we are no otherwise esteemed then malefactors, and worthy to be burnt, &c.

Of Iesus Christ] this may be referred as wel to the afflictions, & kingdom, as to the patience or suffrance of Christ, which is very comfortable to the Godly, for herein the Apostle giveth us to understand, that not onely hee, but even Christ himself also doth partake with us in our troubles, and as the kingdome is Christs, so also is our affliction, and our suffrance. Thus is he afflicted, and suffereth with us, that wee also might reigne with him.

I was in the jle, that is called Patmos] He sheweth where he saw, and wrote the Revelation, which addes authoritie to the history. Patmos is an [Page 17]Island in the sea Aigeum in circuit 30 miles as Plinie writeth. For what cause, Lib. 4, chap. 12. Lib. 3, hist. cap. 14. and in what condition he was, being there, he mentioneth not. Euschius, Hier [...]m. and others say, that he was banished thither, in the fourteenth year of Domiti [...], [...]d there he received this revelation from Christ.

Tertullian addeth, that he was apprehended at Ephesus, by the governor of Asia, Lib. de prescript. and sent to Rome, where he was boyled in oyle, but receiving no hurt, afterwards was banished into this Island. It is further reported, that Domitian did cast him into a caldron of boyling oyle, in way of scorne, because he had heard, that the Christians tooke their name from Christ, that is, the anointed. Domitian being slain, & his acts for their cruelty recalled by the Senate, Iohn (under the Emperor Nerva) returned from his banishment to Ephesus, and ministred to the seven Churches in Asia, to whom he wrote the first vision. Epiphanius recordeth, that John was in Patmos in the dayes of Clandius Cesar: But it is a manifest error, Clau­dius being put for Domitian, as the computation of the time sheweth.

For the word of God] He closely notes the cause of his banishment, least it might bee scandalous, and taken as if he had been there as a malefactor: (for not the punishment, but the cause maketh a martyr:) whereas it was for his constant profession of the doctrine of Christ, which the Romans would neither suffer, in their city, or other territories, which caused the first great persecution against the Christians under Nero: and the second under Domitian, at which time many thousands of them laid downe their lives, for the cause of Christ.

For the word of God, and the testimonie of Iesus Christ] Both are joyned, as here, so in vers. 2. By the word, hee understandeth the son, the essentiall word of God, Ioh. 1.1: By the testimonie he meaneth the doctrine of Christ. Thus by banish­ments, and sufferings, the primitive Christians did triumph over their enemies, though scandalised as fooles and Galileans by the men of this world and esteemed worthy of nothing, but whipping, torturing and hanging therefore (saith Tur­tullian) that which the enemies chalenge over us, is our joy: who had rather be candemned then forsake God: this is the Palme of our clothing: This is the Chariot of our triumph, and the reason why wee submit not to these, whom thus we have overcome. Thus much for the time and the place, when, and where this prophesy was revealed to Iohn.

I was in the spirit] He sheweth how he saw this revelation, viz. not with mortall eyes, but being ravished in spirit, his mind was carried beyond it self. So we read that Peter and Paul praying earnestlie fell into a trance, and conversed with God. Acts 10, 10. & 15, & 16.9, & 18, 9. The which againe confirmeth the divine authority of this booke. For the follow­ing visions, and the mysteries of them were revealed unto Iohn, not by the power of any humane wit, but by the holy Ghost.

Interpreters observe three kinds of visions. First corporall, when we behold the objects preserued, with our bodily eyes. Secondly spirituall, when we behold the appearances of things, either a wake, or a sleepe, yet understand them not thus did Phurao, Nebuchadnezar, and Peter. The third they call intellectuall, that is, when the minde being illuminated by the holy Ghost understands the myste­ries of those things which are presented. Thus Ioseph understood the vision of Pharao, and Daniel that of Nebuchadnezar, this Iohn saw the visions of the reve­lation in the spirit, that is, the holy Ghost gave him to understand them. Others expound these words in the spirit, as opposite to the being present in the body, not as if such which saw visions in the spirit, did not still retain their real bodies: but being ravished, they seemed for the present to themselves, as out of the body even as Paul in the 2 Corinth. 12, 3: caught up to the third heaven, knew a man in Christ, whither in the body, or out of the body he knew not.

This kind of visions, is one of the gifts of the new Testament, which Christ as­cending up on high poured forth upō the Church according to the oracle in Ioel. Ioel 2.28. Your young men shal see visions, &c. yet was this not given to all, but a special grace and bestowed onely, on such as the Lord pleased. Neither was it perpetual, but ceased with the gift of miracles, after the doctrine of the Gospel, was sufficiently [Page 20]propagated, and confirmed in the world: and hence we must beware of such who now a days boast of visions, Isay. 8, 20. Luk. 16, 29. Ioh. 5, 39. as if they were inspired, but they are deceivers, to the law and testimonie. For God hath tyed the church to the written word of the law and Gospel: they have Moses and the Prophets, let them hear them, search the scriptures, for though an angel from heaven, preach any other Gospel, let him be accursed.

On the Lords day] He calleth the first day of the weeke on which Christ rose again, the Lords day. He saw the revelation, on this day, which Christians kept holy to God, being by the authority of the Apostles set apart for Church meetings, in stead of the Iewish sabbaths: as we way gather from 1 Cor. 16.1: where the Apos­tle commandeth, that on the first day of the weeke, gathering be made in the Church, for the brethren in Iudea. So Acts 20.7. In one of the sabbaths, that is, the first day of the weeke the Christians are said to come together to break bread. So then the ob­servation of the Lords day is warranted, by an Apostolicall tradition.

Hence Gagneus and Ribera infer, that the Church, besides, yea and contrary to the scripture, may impose some things to the observed as divine: let no man thinck, (saith he) that those things onely are to be observed, which are contained in the scriptures: but they do erre. For first there is great difference betweene articles of faith, and the Lord, Mat. 15, 9. Isay 29, 13. day: no man doubteth, but the Church may lawfully appoint dayes, and outward rites belonging to order and decencie, so it be don [...], with­out scandal, opinion of worship, and intruding upon the liberty, and conscience: But the question betwixt us, and the papists is, touching points of faith necessarie to salvation, which they affirme, that the Church or Bishops may ordaine, without the authority of scripture, the which thing wee denie: For God is worshiped in vain by the commandements of men: Besides the authority of the Apostles is one thing, and the authority of Bishops and the Romish Church is another. For they were not onely divinely inspired in their writings, but also in whatsoever they insti­tuted touching Church orders. Wherefore, they not onely appointed the Lords day to bee kept, but also made it apart of scripture: now as for other ministers, they have not the same authority, so that, it cannot hence bee gathered, that any thing should bee beleeved as necessarie to salvation, besides what is contained in the holy scripture. For though the Lords day, is a matter not of faith: but of fact: yet the observation thereof is according to the word of God.

Here it may be demanded, whether John saw the whole revelation upon one Lords day? Indeed it may seem by the coherence of the matter, so to be: not withstanding I thinke, that Christ did not at one time burden the minde of his servant, with so many different, and large visions: neither is it probable, because the like distinctions of time, which other prophets had in their visions, appears also to be in these visions of John: as in Chap. 4. vers. 1, 2: is evident. After this I looked, &c. and immediately I was in the spirit, so that after he had seene the first vi­sion, he was come to himself, ere he was again ravished, & saw other visions: and in like-lihood this was upon another Lords day. The like wee may gather from chap­ter 17.3: So he carried mee away in the spirit, into the wildernesse: and often it is said, after these things: But I doe not conceive all of them import a distance of time: but the things which I specially minde are in: Chap. 4.2, and 17.3, and 21.1: besides all things were not revealed to John in one place: but some things he saw in Pat­mos, some in the heavens, some on the sea shore, & some things in the wildernesse: But seeing we cannot certainly determine of the thing, I will therefore leave it to the readers choise.

Heard behinde mee a great voice] By this great voice, Iohn (whither sleeping, or waking) was stirred up to observe the visions, least otherwise he should have neg­lected them, as vain fansies. The voice was great, either in regard of the great mysterie of the visions, or because it was the voice of the great God, or lastly in regard of the lowdnesse, and shrilnesse thereof.

As of a trumpet] Whose sounde is high, loud, and heard a great way off: signifying that those things which Iohn saw, ought continually to sound in the [Page 21]eares, and hearts of Gods people. And hence the prophets were commanded, to cry aloud, not to spare, but to lift up their voice like a trumpet: that all might hear, and have no pretence for their ignorance.

Alcasar untruely affirmes, that this voice, was altogether like unto the sound of a trumpet. But the text saith, it was the voice not of one founding, but speak­ing. Againe by this voice is signifyed, how we should be stirred up to incounter with al our spiritual adversaries, as souldiers by the found of the trumpet are im­boldened to the battel. In that hee heard the voice behinde him, is signified, that Iohn added nothing to these visions, but that they were altogether divine for the things which are behind us we see not. Or otherwise he heard a voice behind, to denote how the things he heard, were suddenly to come to passe even immedi­ately upon Iohns departure.

11. Saying I am Alpha & Omega, the first & the last] In this great voice are con­tained three things. First the eternity of Christ is testified: Secondly Iohns com­mission to write the vision: And lastly a commandment given him to send the same to the seven Churches. And hence it is very cleare, that Christ is that Son of God, who spake in vers. 8. For both there and here he taketh the same things to himselfe. And there is no question to be made, but that in this place hee speaketh himselfe, and of himselfe. Eniedinus the Samosatenian objecteth, that these words are not in all copies, nor yet in the Latin version, and for this citeth the Annotations of Beza.

I answer, though Aretas and Montanus have them not, yet Andreas, and the Editions of Paris have them, with other approved copies. Beza also confesseth, that the repetition agrees well with the style of Iohn, for Christ being to command John to write this vision, declares his authority from his Godhead, to the end he might not doubt, but what he did was truely divine. In these very words Christ speaketh of himselfe verse. 17. and Chap. 21.6, & 22 13: so that it seemeth, some hereticke adventured to blot this out of the vulgar version, thereby to darken the divinity of Christ, or els some presumptuous person did it, who thought this re­petition needlesse.

And what thou seest write in a booke] The command of writing, confirmeth the authority of this booke. For John wrote this prophesie, not of himselfe, but by the commandement of Christ, for though here the commandement bee particular, to write this first vision, yet in vers. 19, it is Generall, not onely of the things which are, but which shall bee hereafter.

Write, what thou seest] This serveth for the authoritie of the booke, for the Apostle is to write, not the things which he thought fit, but what God gave him to see.

And send it to the seven Churches in Asia] By seven, Rupertus understandeth all the Churches: but it is to be taken restrictively of the seven greater Churches of Asia the lesse, because they are expresly named, Chapt. 2, & chap. 3. Mark. 13, 37. and epistles directed to every one of the Bishops or Pastors thereof: yet so as that saying of Christ appertaineth to this place: what I say unto you, I say unto all.

Ephesus] Situated neer the sea, was the head city of Ionia, a famous mart towne, and the more in respect of the temple of Diana, which perished with the seven wonders of the world. Here a tumult being raysed against Paul, the towne Clerke cryed out: yee men of Ephesus, what man is there that knoweth not, how the city of the Ephesians, is a worshipper of the great Goddesse Diana, and of the Image, which fell downe from Iupiter. Here the Apostle Paul taught, and constituted a Church: to whom afterward he wrote an Epistle.

And to Smyrna] A sea coast towne in Ionia, and a colonie of the Ephesians: taking its name from Smyrna the wife of Thessalus, and builder thereof. In it was the porch, and temple of Homer, who as is said, was born here: it is probable, that either Iohn, or some other Apostle, gathered a Church to Christ in this place.

[Page 22] And to Pergamus] Or Perga [...], a city of Troas, or Phrygia, famous because of the Trojane tower, Ovid. Lib. 13, metamor. called Pergamus of which the poet mentioneth: it was the coun­try of Galen the phisitian: from this place came store of that paper, which we call parchment: there is mention made no where, of this place in the history of the Apostles, unles it bee Acts 20, vers. 6: where Paul remained seven dayes at Trods, and raysed up Eutichus, being fallen dead through the window: so that it seemeth, this Church also, was planted, either by John, or the Apostle Paul.

Thyatira] The Greeke ( [...]) is plurall: it is a city of Lydia neer Pergamus: seated on the river Lycus. Act. 16, 14. Acts 20, 28. Of this city, mention is made in the historie of Lydia a seller of purple of Thyatira: it seemeth that Paul preached the Gospel in the place: though when Lydia was converted to the saith, shee heard him teach at Philippi.

To Sardis] Gr. to those in Sardis, a city of Lydia also, by the mountain Tmolus, of old the royall, Lib. 5, cap. 29. and famous city of Croesus. Plinie calleth it Moeonia.

Philadelphus] A city of Mysia: there was also a city so called in Aegypt, an­other in Coelesyria, but this Philadelphia, was in Asia the lesse.

And unto Laodicea] A city as Ptolomie saith, of Caria. But Plinie and Strabo af­firme it to bee in Lydia. For divers cities were so named, as in Syria, and Caria, Lydia, and Media: but John was commanded to write unto Laodicea of Jonia, which was neere Ephesus: it seemeth that Paul had preached in this place: be­cause he willeth, that the epistle, which he wrote to the Colossians, should be read in the Church of Laodicea. The Angel or pastor of this place, was an hypocrite, being neither hot nor cold, against whom Christ being highly offended, threat­neth destruction, chap. 3.

But happily it may seeme strange to some, (saith a learned interpreter) where Rome was at this time to which, for saving further labour, this epistle might have been written in stead of all other Churches, seeing she boasteth herself, to be the head of all: indeed Christ seemeth to have forgot himself, in passing by his viear, & not so much as in one word to mention him, who as it seemes, should onely have been spoken to: but the ans­wer, why Christ wrote not to him, is at hand, he knew he could not erre, nei­ther had neede of admonition: therefore let this omission, be one of the prerogatives of the holy sea.

And I turned to see the voice] To see him who spake behinde him, to the end hee might obey his commandement. It is a figurative speech, the effect being put for the cause (for a voice is not seene, but heard,) but Iohn being turned about comes to describe, who, and what maner of person he saw speaking unto him.

Thus much concerning the preparation to the vision: now followeth the vision it self, which first is described, afterward explained.

And in the midst of the seven oandlesticks] There appeared to Iohn seven golden candlestiks, and in the midst of them, one like unto the Son of man, giving com­mandement to him, to write the following visions, and to send seven epistles to the seven Churches in Asia: Christ himself propounding unto Iohn the arguments therof: all which served, for Iohns encouragement in his banishment, and that the neighbouring churches might take notice of his Apostolical authority. Interpreters dispute, who it was that appeared to Iohn, like unto the Son of man. Some take it indefinitely for any man: others for an angel, & others for Christ: but the scope & drift of the matter doth manifest, it was Christ that appeared in this likenesse, both because he commandeth Iohn to write this revelation, vers. 19: & revealed the fol­lowing visions to John, chap. 4.1, which onely Christ did: as also because he is said in vers. 18 to have been dead, but is alive for evermore, & hath the keyes of death & hell: the which cannot be applied, neither to men nor Angels, but onely to Christ. The most of the description is taken out of Daniel, chap. 7, & 10. Now whereas Christ standeth in the midst of the candlesticks is signified, that he is alwaies pre­sent with his Church, by his word & spirit to govern, direct, keepe & preserve the [Page 23]same, according to the promise, where two or three are gathered in my name, Matth. 18.20. Matth. 28, 20. Ioh. 14, 18. I am in the midst of them. And lo I am with you to the end of the world.

This is for our comfort, wee may not thinke that wee are left of Christ, while wee are here in this troublesome world: for he hath promised, that he will not leave us comfortlesse, albeit wee see him not with our bodily eyes. Therefore beeing assured of his goodnesse and power, let us not regard the threatnings, and cruelty of the adversaries. It is also for our admonition, if Christ bee with us, let us then live holily, justly, and soberly in his sight, least he being offended at our ungodly walking, we provoke him thereby to wrath against us. For as hee is present for the safety of the godly, so also he will take vengeance on the wicked, and on such as neglect their duty towards him: hence it is, that he comforteth some of those Churches in the midst of whom hee walketh, others he reprooveth, and threatneth to punish, if that they repent not. Their argument is foolish, who hence maintain the Vbiquity of the humanity of Christ. Christ (say they) standeth in the midst of the seven candlesticks. The humanity of Christ, is the son of man: therefore as man he is present in seven, that is, in all places.

I answer: the assumption is false. For the words, (son of man) signify not the na­ture, but person of Christ: wee confesse, and beleeve, that the person of the son of man, which is God, is every where. And in the midst of two, or three, yea seven, and in all places: to wit, according to his divinity grace, and power, as Augustine speaketh: though according to the flesh, and the nature of a true body, he be in heaven, and there remaine untill from thence hee come to judgement, as the scriptures testifie: otherwise it would hence follow also, that the humanity of Christ, is Alpha and Omega, the beginning and the ending, that is eternal, because the son of man speaketh this of himself also.

Secondly though the assumption were granted, yet it will not follow, that the flesh of Christ, is every where, but onely in seven places, and onely within, and not without the Church, which is contrarie to the opinion of the Vbiquitists them­selves.

The contrarie followeth: for hee was seene of John. But what is infinite, Theod. dial. 2. and every where, is not to be seene with corporall eyes, as Theodore us witnesseth, [...], that is, the incomprehensible nature is not to be seene. In the last place no consequences contrary to the analogie of faith, may be drawn from visions: for so there would follow many absurd things, as that the humanity of Christ should have in his bodily hand, the seven angels, and Churches: and that a real sword should proceed out of his mouth, and the whole description necessarily to be taken, according to the letter. The which if it were so, then Christ should be no longer true man, who tooke our flesh really of the virgin: 1 Ioh. 5, 2. Philip. 3, 21. nei­ther should he be our brother. For wee know, when he shall be revealed, we shall bee like unto him: but Christ at the day of judgement shall not appeare in such a manner, neither shall we be thus like unto him: so that no conclusions contrary to the doctrin of faith, may be taken from allegories.

They are yet more foolish, which under the pretence of this vision, labour to maintain the images of Christ, & the saincts in temples, against the expresse com­mandement of God: as if the son of man appeared to the end to be painted, and set up in such a forme in temples, or thus painted to be sent unto the Churches: and not rather to this end, that by these his admirable attributes, the divine autho­rity of the following epistles might be confirmed, as by and by will appeare. Now let us consider the description. First Iohn sheweth the garments and habit wherein Christ appeareth. Secondly the admirable form of his body and mem­bers, which plainly sheweth, that the man Christ did not appeare really, but ty­pically, and the whole serveth to make knowne to the Churches his dreadfull majestie and power.

Like to the son of man] This is taken out of Dan. 7, 13: where Daniel saw one like the son of man come with the clouds of heaven. So saith Paul in his epistles, [Page 24] that Christ was found in likenesse at a man. Philip. 2, 7, 8. Rom: 8, 3. Made like [...] men, that hee wa [...] in the likenesse of sinfull flesh: not that hee had onely the form of a true man, as the Mar­cionites doe gather from this place. But because nothing is more like to man, then he that is a true man, and the Apostle seemeth to give a reason of this maner of speech, Heb. 2, 14. where he saith, that Christ himself likewise took part of the flesh, and blood of the children. And again vers. 17. That in all things it behooved him to bee made like unto his brethren. So then he was like to us, in the truth of our nature. Clothed with a gar­ment downe to the foot, as the Greeke [...] signifieth, compounded of m [...] a foot, and [...] to take, or lift up, by this kingly garment is shadowed out the royall majesty of Christ.

And girt about the paps with a golden girdle] Though there is a mystery in all these things, yet wee must not bee too carious in searching after the meaning of every thing therein: interpreters are diversly minded about it. For our part it is sufficient we know, by what followeth, that it is to set forth the majesty of Christ. It was the maner of men in the casterne countries, to gird up their gar­ments, being long, that they might not bee hindred, in their travaile or any other businesse: so that Christs binding up of his garment with a girdle, noteth his care, and diligence, to accomplish the work, which his father gave him to doe. In that it was a golden girdle is shewed his majesty, Isay 11, 4 of which the prophet Isay speaketh: righteousnesse shall bee the girdle of his loynes, and faithfulnesse the girdle of his reines. Now in that Christ is girded about the paps, not according to the ordinary Custom, is manifested the love of Christ towards the Church, because the heart, which is the feat of love is between the brests.

Vers. 14: His head, and his haires were white like wool, as white as snow] So the haire of the ancient of dayes was like the pure wool, Dan. 7, 9: This reverend hoare­nesse or whitnesse of haires, noteth out prudency and wisdom, for Christ is the wisdome of the father. So also eternity is signified by it. For hoarenesse cometh by multitude of yeares. And it is compared to snow, and to the whitest wool: For snow is very white. Ps. 51, 9. Isay 1, 18. Therefore David prayeth that hee might bee washed with hypose, and he should bee whiter then snow. And in Isaiah the Lord saith, though your sinnes bee as searlet, they shall bee as white as snow, though they be red as crimson they shall bee as wool. This colour like snow, noteth out purity, so that Christ appeareth to Iohn in hoarenesse venerable, in prudency reverend, in purity innocent, and age eternall. Some by the head understand his divinity: others the father, because God is said to bee the head of Christ. But the allegory, is not in the word head, (without which it would have seemed an imperfect body,) but in the white & snowy haire.

His eyes as a flame of fire] From Daniel chap. 10.6: his face as the appearance of lightning: and his eyes as lamps of fire, s [...]ery eyes doe manifest the fiery, heroick, and terrible motions of the hart: Hence in Chap. 19, 11: Christ comming to take ven­geance in a terrible maner on the enemies, his eyes appeare like flames of fire, be­cause in his wrath hee will consume the wicked, like as fire doth the chaffe: but in chap. Rev. 2, 23. 2.23 the fiery eyes of Christ, doe nore his alseeing presence entring into the very hidde things of man: And whereas hee calleth himself the searcher of the reines and hearts: It shewes that no [...]un can shun [...] his presence, neither de­beive him.

15. His feet like unto fine brasse] Dan. 10.6: his feet like in colour to polished b [...]asse: some doe take the word rendred fine brasse, to signifie a kinde of frankin­cense hard like copper, which they call (thus masculum) others for such copper, as is digged out in the mountaine Libanus. The old interpreter rendreth it aurichal­cum, a kinde of metall, which commeth neerest to the colour of gold, which in old time, was of a great price. The Germans, and so Luther translate it Messing, fine brasse. And it is apparent that by it the divine power of Christ, his unparaleld strength, stability, and constancy is declared. The fathers interpret it of the huma­nity of Christ, which was tryed in the fyery furnace of his sufferings, and at length advanced to the brightnesse of his glory. Andrtas in those words searcheth [Page 25]deeply after divers allegories, but wee passe by his subtilities, as having indeed but little solidity in them.

His voice as of many waters] Dan. 10, 6: the voice of his words, as the voice of a mul­titude. First hee heard his voice like a trumpet, and now like to many waters, which violently running thorow rocks and stones, make a terrible noy [...], neither can they be stopped, with any power or force as may be seene as the swift fallings of the river Nilus, and the Ryne. It noteth both the vehement, and terrible voice of Christ, as also the power and efficacy thereof, piercing into the very [...], and mindes of the hearers, for the conversion of the elect, and terror of the wicked. The which voice could not be hindred by any adversary power whatsoever, but it was spread large, and wide unto many peoples, which is signified by the many waters, Revelat. 17.15.

16. And he had in his right hand seven starres] The 20 vers. sheweth, that by the seven starres the seven postors of the Churches are to be understood, they are com­pared to starres, because they ought to shine like starres to their flocks by the light of their life and doctrin. They are in the right hand of Christ, because it is be th [...] giveth them to the Churches, and governeth them by his word, and spirit, and pre­serveth them by the right hand of his power: and lastly worketh through them sal­vation for his Church: so that this commendeth to us the dignity of the teachers of the Church.

Out of his mouth went a sharpe two edged sword] This is explained Chap. 19.1 [...]: Revelat. 19, 5. & out of his mouth goeth a sharpe sword, that with it, hee should smite the nations: and he shall rule them, with a rod of iron [...] which serveth for the comfort of the Godly who confidently trusting on Christ the judge, ought not to fear the power of the ene­mies: moreover the doctrine of the Gospel, may also be understood by it: which Christ by the word, of his mouth hath brought forth unto us, Ephes. 6, 17. Heb. 4, 22. out of the bosome of his father, the which Paul compareth, because of its piercing nature, to a [...] edged sword.

And his countenance was as the sun] Dan. 10.6: his fare was as the appearance of lightning, by which is meant either his divine majesty, or else that great glory, unto which the humanity of Christ is exalted being set at the right hand of God. which glory though it giveth immortality to the flesh, yet taketh not away the nature thereof, as Augustine writeth to Dardanus. The lightning can not wel bee looked on without hurt to the eyes: So the brightnesse of the sun as high noone day dazzels the eyes of the beholders: for the greater light darkens the lesser: even such is the ex­ceeding glorie of Christ, as that it can not be looked on. Matth. 3, 43. The just also shall shine as the sun in the kingdom of the father: but the body of Christ doth shine as the sun in his full strength, by which is noted the excellency of Christ the head, above the members.

Alcasar doth compare this brightnesse of Christ, to the admirable glorie of the Romish Church, after the conversion of the empire, saying, the Church of Rome doth properly, and truly set forth the meaning of that shining brightnesse, which commeth from the countenance of Christ: which exposition the very lesuites (I beleeve) can not read without laughter. For then Christ did forget, to write an epistle to this church, wherby to cōfer this glory upon her: but I passe by this mercenary clawback, who perhaps in stead of conversion, would have written the eversion of the empire.

And when I saw him] Now Iohn sheweth how hee was affected with the vi­sion, by reason of the glorious brightnesse of Christs majesty: he falleth downe as dead: the like wee read of Daniel chap. 8.18: for such is the great weaknesse of the most holy men of God, that they are not able to behold the divine majesty: for God is a consuming fire, but how then shall the wicked stand before his dreadfull presence: surely they shall melt away as waxe before the fire. As for al­legories, I passe them by.

And he laid his right hand upon me] As a hand touched Daniel (in whom there remained no strength, when hee saw that great vision) and set him upon his knees, [Page 26]and upon the palmes of his 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:

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. [Page 27]But it is a childish objection. For though God cannot die, as hee is God? yet Christ, as is he God [...]nlfested in the flesh, 1 Pet. 3, 18. suffered death according unto the scriptures: mortifial in the flesh: Again, God hath p [...]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 Ʋbiquitisis, who therefore have need to consider how they wil answer, to what is here by the here [...]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 prom [...], 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 s [...]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 in [...] 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 all times should continually read it for their comfort and instruction, which also is the end and use of the whole scripture: Rom: 15, 4. 2 Tim. 3.16.

Vers. 20. The mystery of the seven starres] After that the Son of man had shewed who he was, whom Iohn saw, he comes to unfold the mystery of the starres, and candlesticks, viz. that the seven starres are the seven angels, or ministers, & the seven candlesticks, the seven churches of Asia, to whom he was commanded to write, vers. 11.

The mistery] The vulgar hath it, the sacrament of the starres, that is, the thing fi­gured by them: so again chap. 17.7, I will tell thee the sacrament of the woman: but it is improperly used, for the mysticallsfignification of the same.

Bishops] So he caleth the starres, because they ought to shine before others in purity of doctrine, and integrity of life: like unto starres shining in the firmament: they are said to be angels, because they are Gods messengers to the Churches: and the Churches are compared to candlesticks, because like as the candle or light, is set up into the candlestike: even so the Church ought to hold forth, and preserve the shining light of true doctrine, that all may behold it, least being in darknesse, they stumble and perish thorow their ignorance.

Hence we learn in the first place, that the scripture best interpreteth it self: for what was before more darkly spoken, is now clearly unfolded. So Christ opened the parables to his disciples, Matth. 13, in like maner this vision which at first seemed obscure, is now made plain by its own interpretation. For albeit the scrip­ture doth not make clear every thing, that is darkely spoken: not withstanding; if [Page 28]we diligently observe it, that of Austin will appeare most true, that there is all most nothing abscure in scripture, which is not in some other place plainly expounded.

Furthermore we are to take notice of these figurative, and sacramental phrases. The starres are Angels, that is, they signifie the Angels: the candlestiks are the Churches, Gen. 41, 27. 1 Cor. 10, 4. Cont. adim. c. 12. that is, they signifie the Churches: according to that in Genesis: the seven kine, are seven years, that is, do signifie seven years. And the rock was Christ, for it signified Christ: as Augustine expoundeth it. For there is nothing more familiar in scripture, then to name signes, by the things which they signify, which maner of speech is not darke, but plaine in regard of the analogie betwixt the signe, and the thing signified: wherefore it was not obscure, but familiar to the scripture, that Christ called the bread which was broken at the institution of the supper, his body which was crucifyed for us, seeing it was a sacrament or holy signe of the same: Hence Augustine opening the etymologie or signification of a sacrament, applies it to the Lords supper, saying, that the Lord Iesus doubted not to say this is my body: when he gave the signe onely thereof.

And this is so cleare a truth, that even Aloasar a Iesuite confesseth it, saying, that in the phrase of scripture touching dark sentences, and sacraments the word which is used, is to be referred to the signification of it, and that the bread and wine in the Eucharist (which they call the species) doth signify the body and blood of Christ: because Christ saith: this is my body, &c. Indeed he supposeth there are two sorts of signes: some instituted onely for doctrin and signification: as in parables, and darke sentences: the other such, as really include, and containe the things which they signifie: as in baptisme, and the supper, in which (saith he) is truly and properly contained, as the cleansing of the soule from sinne: so the body and blood of Christ: and he proveth it: First, because Christ instituted these signes to that end: Secondly the Church so teacheth: And lastly, because it were an easy thing for any one to institute meere, and naked signes: wheras it is in the power of Christ alone, to appoint such signes as are full of efficacy.

I answer first: Alcasars arguments answered. that in the institution either of baptisme, or the Lords supper, there is no mention made of any including of the things signified in the signes.

Secondly the primitive Church taught no such inclusion, but the new popish Church in so teaching is departed from the institution, and doctrin of the primi­tive times.

Lastly though it be true, that the sacraments are not meere signes, yet it fol­loweth not, that they are signes including the thing signified. For there is in scrip­ture another kinde of signes, which as they are signes, so they are seales confir­ming to the faithfull the grace of Christ signified by them: For properly the sa­craments are signes and seales of the promise of grace, which no creature could institute, or bring into the Church, but God alone.

Another expositor denieth, Hoe in the Revel. chap. 1. that these are figurative speeches, and why? because, saith he, those candlesticks doe not signify, but are really the Churches: and the starres doe not denote, but are in truth the angels. But both is false, first because then there should be no mystery in the candlesticks, or starres. Secondly if the candlesticks, and starres were truly Churches, and Angels, then would not Christ have required Iohn to write his Epistles, as being absent from them, but he should have delivered his message unto them, as there present with him in Patmos. Thirdly because then the words (the candlesticks are Churches, the starres, are Angels) should be regular expressions: But this he denies, and truly: For they are termes of disparity. What then: the metaphor (saith he) is in the subject, which doth not import that the copulative, IS should be taken for the word signifieth. And though it were granted here, yet would it not follow, that the words of Christ at the institution of the supper were of the same significatiō, because Christ did not expound to them a vision, but institute asacrament. Now how­soever both be true, yet doth not this take away the metonymical expression; for in typical & Sacramental assertions, the tipes & signes are said to be the antitypes, or things signified, partly indeed by a metaphor, because of the analogie, or likenesse [Page 29]that is betwixt the signes, & the things themselves: but chiefly by a metonymia, Epist. 23. ad Bonif. be­cause of the sacramentall signification. For, as Augustine saith, if sacraments had not some likenesse, with the things they represent, they should not at all be sacraments: for in regard of that likenesse, they have the name of the things themselves. Therefore as in some sort, the sacrament of the body of Christ, is Christ, the sacrament of the blood of Christ, is Christs blood: even so the sacrament of faith, is faith. Againe: that is called the soule, In Levit. lib. 3.4.5. Genes. 41.26. 1. Cor. 10.4. which signifies the soule, for it is usuall that the thing signifying be called by the name, of that which it doth signifie, as it is written: the seven eares, are seven years, with many the like places, hence it is said, that rock was Christ; the Apostle saith not the rock signifies Christ, but as if he were that indeed which in substance he was not, but by signification onely. In like maner the candlesticks are called the churches, and the starres are said to be Angels: the bread in the Lords supper, the body of Christ, not in substance, but in regard of their analogie and signification. For Christ doubted not to say: Chap. 12. cont. Adrm Dist. 1. de consec. this is my body: when he gave the signe of his body: saith the same Austine: and more clearly: the bread is the body of Christ, not in the truth of the thing, but by a mysticall signification.

THE COMMENTARIE.

VNto the Angel of the Church of Ephesus] So he calleth the pastor of the Church; for they are Gods ambassadors to the church. A messenger is in Greeke ( [...]) that is, one sent: which properly is the name of those heavenly spirits, which doe the commandements of the Lord. With this title Christ here hono­reth the pastors of the Churches, yet not so much to commend their dignity, as to set forth the weightinesse of their spirituall function. Heb. 2, 14 It is the honour of the Angels, that they are ministring spirits sent forth to minister for them, who shall be heires of falvation. Wherefore the Angels of Churches ought not to be puffed up because of this dignity, but faithfully to demit them­selves to their pastorall ministries. Moreover touching these Epistles, they con­cerne not the pastors alone, but also (as appeareth by their conclusions) all the Churches, it being usuall, that such things as were to come to the whole, were di­rected to the pastors, and by them afterwards to be brought unto the congre­gation.

The Church of Ephesus] He is commanded in the first place to write to this Church, either, because it lay neerest Patmos, as Abraham Ortelius in his ancient de­scription of Grecia sheweth: or els for the eminency & greatnesse thereof, & being better knowen unto Iohn then the rest. Whither Timothy were then Bishop of Ephesus Histories mention not, who at this time was the Angel of that church: not indeed doth Christ name him, to the end it might appear, that he had not respect so much to any one particular teacher, as to all others which should succeed. Some thinke that it was Timothy, the disciple of Paul; but it is not probable, that Timothie so much commended by Paul in his Epistles, should lye under so heavy a censure; besides it is a received opi­nion, Quandoque bonus dor­mitat Ho­merus. that Timothie suffered martyrdome, before the time of Iohns exile. But if it were hee, as Alcasar maintaineth against Lyra, Ribera, and Pererius, it is an example of the general rule: that sometime the verie best doe faile: admonishing us of our infirmity, and whereunto the saints are subject. Again it serves to stirre up all teachers to care, and vigilancy. But now whither the fault in this Bishop (for which Christ threatneth destruction) be not mortal, but venial (as Aleasar pre­tendeth) let himselfe look to it.

Write] Christ tels Iohn word for word what he should write to the Churches: for he is the author of al these Epistles, and Iohn his penman or scribe. Which fur­ther proveth the authority of this book: for without doubt after Christ had made an end of revealing the mysteries of this booke unto Iohn, he faithfully wrote to every one of the Churches according to the commandement of Christ.

These things saith he that holdeth] The first Epistle hath three parts: namely, an inscription, a narration, and a conclusion. In the inscription [Page 31]Christ is brought in speaking to the church of Ephesus, by a description of his per­son taken from the foregoing vision; which serveth both for the authority of the Epistle, and to stirre them up unto attention. The manner of the stile is prophe­ticall. For so usually the prophets in stirring up to attention bring God in speak­ing thus to the people; thus saith Jehovah. So Iohn: these things saith hee that holdeth; &c. not simply, these things saith Christ, but, these things saith he that holdeth the starres, &c. Thus by degrees two things are repeated, which he saw before. One of the starres: another of the candlesticks.

Which holdeth the seven starres] That is, which holdeth the seven Pastors of the Churches in his right hand, as chap. 1, vers. 16. This (as we have already shewed) may be taken either in the better part, that is, of Christs loving and caring for his faithfull teachers, his governing, and preserving of them by the right hand of his power, with precious promised rewards. Or in a contrary sence, it signifies, that Christ detesteth, and by his right hand suppresseth, and rejecteth all slowbellies, hirelings and wolves; And so much here he threatneth to some of these teachers, unlesse they did repent.

Who walketh in the midst of the candlesticks] First he saw him standing, but now walking in the midst of the candlesticks: signifying hereby, that Christ our Lord sitteth not still in the heavens: but is present by his providence, in the midst of the Church, beholding all things, proving our faith, and obedience, and recompencing the same with great rewards: disliking our slothfulnesse and other corruptions, punishing the ungratefull, by taking away their talent from them, and bestowing it on others. Levit. 26, 24. This walking therefore imports Christs gracious presence with his Church according to that promise, I will walke among you, and I wil be your God. So Christ: I will be with you at all times, unto the end of the world. This being so, it is our duty, to walk reverently in the sight of God, and of Christ, that so they not being offended, may walke, and abide with us, Ioh. 14, 23. according to the promise, if a man love me, he will keepe my words: and my father will love him, and we will come unto him, and make our abode with him.

2. I know thy workes] In the narration are five things. First their great dili­gence and constancy is commended, for Christ prayseth, and rewardeth the labour and faith of his servants, because he delighteth therein.

I know thy workes] This he speaketh not onely to this Church, but to the rest, yea to Laodicea also. Here I take workes indifferently to be either good or bad, vertues or vices, of which as nothing is hidde from him, so nothing shall passe without reward or punishment. For it is the part of him that is the admonisher and judge, to pronounce sentence of nothing, but what is well knowen unto him. He taketh unto himselfe not onely the knowledge of what is outward, but also a cleare and perfect sight of men, and all their inward actions, the which Iohn often in the Gospel ascribes unto Christ. He knew all men, Ioh. 2, 24, & 25. Ioh. 21, 17. and needed not that any should testify of man: for he knew what was in man, and so Peter said unto him, Lord thou knowest all things, thou knowest that I love thee. But who knoweth all things, save God alone? for he seeth all things, searching the heart, and reynes of man. So that this is the tenth argument, 10 Argu­ment of Chr. deity. (to be added to the former) proving the Godhead of Christ, taken from his omniscience, or knowledge of all things.

And thy labour & patience] The first copulative (and) is put for to wit thy labour and patience: so the like in vers. 9.13, 18. Moreover he commendeth three sorts of vertues in this Bishop: labour in doctrine: constancy in suffering: Zeale in disci­pline: which vertues he doth in many words commend in this and the following verse by a contrary order.

First his labour, that is, his sincere, and unwearied paines in preaching the word: 1 Thes. 5, 12. 1 Tim. 5, 17. For the scripture in many places cals the office of teaching ( [...]) a labour, as being full of wearisomnesse and trouble. This is the first and principall vertue and honour of a faithfull Bishop: the which Christ attributeth, to this teacher. But what would Christ now say of the mitred Bishops of [Page 32]these dayes, who neither know the word of God, and for the most part regard it not. But being idle and dumbe are unfit to preach, and so spend their time, either in warre, sports, or following of their filthy lusts.

The second is sufferante, that is, patience in induring, and constancy in over­comming the dangers, injuries, and afflictions with which they were exercised, both by the Iewes and Gentiles, for the sake of Christ. For the crosse is an inse­parable companion of the Gospel; 1 Corinth. 1, 18. and therefore is called the word of the crosse: both because it sheweth us the way to salvation through the crosse: (esteemed foo­lishnes by the world:) As also because satan doth stirre up his instruments, to hate, persecute, and put to death, the constant professors and teachers thereof, as being the greatest opposers of his kingdome. All which things the Angel of this Church patiently induring, Iam. 1, 12. is for the same highly commended of Christ: for blessed is the man that indureth tentations, for when he is tried, he shall receive the crowne of life, which the Lord hath promised to them that love him.

And canst not beare them which are evill] The third vertue, for which Christ prayseth him, Matth. 18, 17. 1 Cor. 5, 5. Apolog. 2. Apolog. chap. 39. Treat. 35. in Matth. Rom. 7. is his singular Zeal in observing Church discipline, namely his strong opposing of such vices, as violently brake in upon the congregation, and his due administration of Church censures against scandalous persons, casting them out of the communion of the Church, as Christ commanded. And indeed Church censures were in full force in the primitive time, to the great good of the Church, as Justin, Tertullian, Origen, and others of the ancient writers testifie.

And hast tried them] Now he repeateth, and declareth the particulars: shewing in the first place who those evill persons were, and wherefore he could not beare with them: But vehemently withstood the false Apostles (seeking to creep into the Church,) examined their false doctrine by the word of God, and manifested and repressed their lyes and deceit. For now at this time there were many false teachers among the Churches of Asia, as Ebion, Cerinthus and others, who though they boasted themselves to be Apostles: yet in truth were the professed enemies of the Godhead of Christ, corrupting true religion, and perverting the faith of many; Act. 20, 29. of whom Paul had forewarned the elders of this Church. For it is the duty of teachers, to defende the purity of faith, and strongly to oppose such devouring wolves, & so to follow the example of the Angel of this Church, who for this cause is greatly commended by Christ our Lord.

Vers. 3. And hast borne, and hast patience] He setteth forth more clearly his patience, pointing at some special kinde of affliction (either imprisonmēt, or stripes) which he had manfully sustained. Before Christ saith, he could not beare, and here saith, he had borne: but there is no contradiction, for there he spake of his not suf­fering of impenitent sinners in the Church: and here of his patient bearing of afflictions for the Gospels sake.

And for my names sake hast laboured] The vulgar, as likewise Montanus doe somewhat differ from these words: but without all doubt this is the proper and naturall reading of the place, (agreeing with the greater and lesser copies of Robert Stephanus, imprinted at Paris.) For it appeareth that his labour, and un­wearied indeavours in sparing no paines to preach, and maintain the faith of Christ, is again commended, that all might imitate the like diligence, and faith­fulnes in teaching: for in this Angel we may behold a true paterne of a faithfull Bishop. But now who would not thinke (hearing so great commendations from Christ himself) that he had been perfect in every respect, and worthy of deserved reward? Iob. 15, 15 but the following reproofe sheweth the contrary: and indeed God the heavenly judge seeth not perfection in the very best of the saincts.

4. 2 part of the narra­tion. But neverthelesse I have somewhat against thee] In the second part of the nar­ration he reproveth him, because he had left his former love. Ambrose thinketh that he is blamed for a generall remisnesse, and omission of his former zeal and in­deavour in holy duties. For security sometimes doth lessen the zeale even of the Godly, so that they have need to be stirred up, and provoked to holy duties. [Page 33] Andreas understandeth, that he is in speciall rebuked, for not shewing, as he ought [...] his wonted love, and charity to the poore. And indeed it seemeth, that he began by little and little to be covetous, desiring to heap up wealth, and so grew negligent of doing good to the strangers and poore brethren; now covetousnes is the roote of all evill, and most abominable in the teachers of the word; for it is one of the prin­cipall vertues in a Bishop to be given to hospitality, and to be a lover of it. 1 Tim. 3.2. Tit. 1, 8. And this seemeth to be the reason, wherefore the cannon law allowed to Bishops one forth part of the Church revenues, to the end they should be liberall: the rest was given to the poore, & other uses. It is probable therefore that this Angel otherwise an excellent teacher is here taxed for coveteousnes. From whence we first observe, that the godly faile in many things, and have need to be stirred up by admonitions and reproose, specially when either they grow cold in their good affections, or are overcome with the cares of this present world, and the desire of wealth and honour: For the devil doth chiefly labour to ensnare all teachers by such baits, and therefore they ought so much the more to take heed, least hereby beeing over­come, they become a scandall to the Church of God.

Observe secondly that ambition, and coveteousnesse in ministers are the most lothsome vices that may be, and therefore they ought to be the more carefull for to avoid the same. We have an example of ambition in the disciples. For when Christ spake to them of the crosse, they were troubled about preeminency, asking who of them should be the greatest. Ciprian saith wittily: that ambition doth sweetly sleepe in the bosome of the ministers of the Church. And as for coveteousnes, or desire of filthy lucre, by how much it is detestable, by so much the more it doth cleave, and deeply roote it self in their harts: hence it is, that Creon in Sophocles saith; ‘ [...]’ That is: ‘The whole priestly generation is given to coveteousnesse.’ And certainly all the sacrilegious sale of holy things, simony, pride, and luxurie, which reigne in the Romish Church, was ingendred by coveteousnes, and at length, by little and little, overthrew the truth of Christian religion: according to the Latine proverb, Religion begate riches, but the daughter deroured the mother. For as Ierom wel observeth, In vita Malchi. after that the Christian Church had Emperors to be members thereof, it increased indeed in power and riches; but decreased in vertue and godlinesse: giving us to understand, that where coveteousnes, and pride have gotten the up­per hand, there vertue and religion is cast off and oppressed.

Observe thirdly, though Christ doth commend the excellent workes, labour, & constancy of the Angel of this Church: yet he was so farr from acknowledging any merit in him: as that on the contrary he sharply reproves him for many grie­vous evils, and threatneth to cast him off except be repent: For Christ doth narrowly see and observe all our actions, and strictly weigheth all our workes in the ballance. Wherefore God forbid, we should imagine to merit by any good we doe: though indeed hypocrites commonly so thinke: whereas the word of God doth testifie that all the workes, even of the most holy men on earth, are polluted with sinne: and all our righteousnesses are as filthy ragges, Isay 64.6. if God should enter into judgement with us. Besides, we can do nothing, but what we are bound to doe: for we are debrors to the law. And therefore can not by our good works, Ro. 8.12. to which we are debtors, deserve any thing at the hands of God.

Observe in the last place, that it is not enough to begin wel, but, if we looke for the recompence of reward, we must persevere in wel doing unto the end. For hypocrites at first seeme very zealous, but afterward they grow luke warm, and at last are altogether cold, and so receive not the crowne of glory at the last day.

5. Remember from whence thou art fallen] This is the third part of the narration, being matter full of reproofe. First the teacher is exhorted to consider his fall. [Page 34]Secondly to repent of his many evils. Thirdly carefully to practise all his former holy workes of love and charity, now neglected. So that in this exhortation, we have briefly the nature of true repentance propounded unto us. First to take notice of the sinne committed, A descrip­tion of re­pentance. for how else should we sorrow for it, or amend the same. The 2 is to eschew the evil, and doe the good. And 3 to manifest our repen­tance by workes of piety, and love, both to God and our neighbour.

From whence thou art fallen] Hence it might seem to follow, that the saintes may fall away wholy from grace, and so perish eternally: for if so holy a teacher fell from his first love, why may we not then conclude the uncertainty of the grace of faith, Whither the saintes may wholy fall away. justification, perseverance and salvation? and why should we not doubt also of these things and stand in fear thereof? I confesse, had this Angel finally fal­len away, there had been just cause of such doubting: For no man can assuredly beleeve the certainty of his faith and salvation, who doubteth of the certainty of his perseverance.

The exposition of Ribera, & Alcasar in this place is sound namely that he had not altogether lost his love, forasmuch as he indured so great things for the sake of Christ, but that he lost much of his former zeal. How farre forth the saintes may fall. In this we agree with them. For the saintes left to themselves, will soon fall from their faith, love, perseverance and salvation, if we onely have respect to secondary causes; to wit, the mutability of the will, the weaknesse of man, the scandals of the world, and the subtilty and power of satan. For how should we be able to withstand all these, who are weak men, and subject to the common frailties of others, so long as we carrie about us this earthly taber­nacle? Rom. 11.10. Matth. 26, 41. 1 Corinth. 10, 12. 1 Pet. 5, 8. For what saith the scripture? be not lift up, but fear: least thou also be cut of: the spirit indeed is willing, but the flesh is weak. Let him that thinketh he standeth take heed least he fall: for satan walking about as a roaring lion seeketh whom he may devour. So that not onely the example of this pastor, but also the manifold slips and com­plaintes of the saintes do witnesse, that they may languish and fail in the act of faith, & charity, greive the spirit of God, to the present losse of a good conscience. But if, on the contrary, we consider either the unchangeable counsell of God, touching the salvation of the elect: or the most effectuall intercession of Christ for their faith, perseverance and salvation: or lastly the power of God, by which as the Apostle witnesseth, the elect are kept unto the end, 1 Pet. 1.5, then we may with the holy scriptures firmly conclude, that the faithfull cannot wholy and fi­nally fall from the habit, and act of faith and love, I say, so to fall as to become Gods enemies, 1 Ioh. 3, 9. Matth. 24, 24. and perish for ever: because whosoever is born of God sinneth not (to wit, with his whole wil, & that unto death) for his seed remaineth in him, and he can­not sinne, because he is borne of God: for it is impossible the elect should be deceived, (to wit, Ioh. 10, 28 Luke 22, 32. Se also Matth. 7, 25. Psal. 37, 24. 1 Pet. 1, 5 finally unto their damnation,) because no man can plucke Christs sheep out of his hand: but he giveth unto them life eternall. And therefore Christ said to Peter, I have prayed for thee, that thy faith fail not. And God promised to put his fear into their harts, that they may not depart from him: which is, as Augustine interpreteth it, that they might alwayes cleave unto him: for they are as mount Sion which cannot be moved, &c. These and many other such places of scripture as they doe plainly overthrow that Pelagian error of the saintes aposiasie: and the fear of being finally drawen away, and doubting about grace and salvation decreed by the counsell of Trent: so also they doe confirme in regard of the free purpose of God, the certainety of our perseve­rance in grace unto the end: howsoever I denie not, but the elect many times by their sinnes disturbe their peace and assurance, having their mindes troubled with manifold doubtings: for as men, we are subject to humane frailties, and shall bee, so long as we are here in this life.

So then we expound; From whence thou art fallen, to be, as if he had said, in what thou art gon back from thy former zeal in godlinesse, fervencie and love: and art become unlike to what thou wast before. So then Christ commends the teacher of the Church of Ephesus for his constancy in the truth, and hatred of heresie: but reproveth him for his languishing, coveteousnesse, and ambition. [Page 35]Hence we so that it is not sufficient to professe the truth, unlesse it be done in obe­dience of faith, and humility.

Or else I will come unto thee quickly] This threatning is the fourth part of the narration, being a most vehement exhortation, and sheweth the pernicious effects of security, and coveteousnesse. Two things are threatned. 1: I will come to thee quickly, that is, thou shalt suddenly be punished before thou art aware of it. Thus impenitent persons provoke Christ the judge against themselves, whose wrath they are not able to bear: for he is a consuming fire. Do we saith the Apostle, provoke the Lord to jealousie? are we stronger then he? So that the first reason why we should repent, is because of the power and justice of Christ and our owne weaknesse. The second thing threatned, is the removal of the candlesticke, that is, Christ would not onely thrust him out of his office, but also remove the candlesticke, that is, the Church it self by the enemies thereof. Andreas: I will cast the Church into a trou­blesome, and tempestuous condition, which punishment ordinarily followes security, and contempt of the word. And indeed Christ did not in vain threaten this Church, for afterward (they not repenting) he removed their candlesticke, and overthrew them by barbarous nations.

Here commeth in a twofold question: first, how it can stand with equity, that the whole Church should be dissipated for the sinnes of the teacher: secondly, how the removing of this candlesticke is threatned, seeing the Church is built on the rock, against which the gates of hell cannot prevaile: and the Apostle calleth this very Church of Ephesus, the house of the living God, the pillar and ground of the truth: [...]. Tim. 3, 15.

Ribera saith, that the first is a difficult question: Because Christ threatneth not the pastor, but indeed the whole Church: whereas it seems unreasonable, that the whole should be punished, for the impenitency of the teacher. Hence he suppo­seth, that the candlesticke in this place imports, not the Church, but the Episcopal function and dignity, unto which he was advanced, to be a light before the flook: so that by the removing of the candlesticke, he understandeth a removal of the Episc [...]pal honour, and those things in which he was wont to excell, as in the word and doctrine, and sundry other vertues and gifts with which he was indued. This interpretation is not altogether incongruous: 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 [Page 36]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. 2 [...].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. 2 [...]. 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 [Page 37] 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 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 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 Fat [...]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 [Page 39]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.

[Page 40] 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 not when men are degenerated, and forsake the truth. The same may be said of the title of the Church, which the Papists so much boast of; we, say they, are the Church, the Church: we grant indeed they are so: but not a Church of Christ, but of Satan, who worship not God, but the divel in their Idols.

Now wheras Christ is said to know these things, as it serves againe to con­firme the tenth argument of his deity: So to comfort those of Smyrna, and all the godly in their affliction: for it is as much as if he thus said: Although I may seem to be afar of, & ignorant of your condition, in that I take not away your poverty, and punish the blasphemers: yet nothing is hid from me, but all things are naked and bare before mee; he patient therefore until the time of your deliverance come. And this may be added to Argum. 11. proving the Godhead of Christ, namely his immensitie and providence.

10 Feare none of those things, which thou shalt suffer] The other part of the narra­tion, is a praemonition of their troubles at hand: for howsover they had already suf­fered much; yet he foretelleth that they must indure greater things: not in the least to disharten them, but that they might prepare themselves before hand for the same.

For darts foreseen are the lesse hurtful: as also least they should be secure, and imagine that after their former sufferings, they were to looke for no farther com­bats but on the contrarie to fore arm themselves for them.

None of those things] Signifying, that they were to expect, not one, but many forts of trialls, for through many tribulations we must enter into the Kingdome of God. one soit of affliction be nameth, viz. that the divel should cast some of them into prison.

In this persecution, he maketh Satan the Author: who in hatred of Christ; and mans salvation doth stir up the wicked to persecute the godly with reproches, im [...]risonment yea and with fire and sword.

Shall cast some of you] He shall not be able to bring all into his snare: For I will cast a bridle upon him. Which is for the great comfort of Gods people. The Prison notes (by a Synecdoche) the adjuncts and consequences, as namely, torments, banishments and martyrdoms: With which not long after under the Emperors, M. Aurelius Verus, Antoninus and Commodus, Satan most cruelly persecuted the Churches, at which time also Polycarpus the Bishop laid downe his life for the testimonie of Christ. Hence briefly we gather three things.

1. In this we may behold the afflicted condition of the godly in this world, & all that wil live godly must prepare themselves for it: but if it so be, that we have a more peaceable portion let us account it as a great mercie of God, & enioy it with thanckfulnesse, XIII Ar­gum. of Chr. denie. for owne edification, and the setting forth of the glorie of Christ.

2. Again Christs Godhead is here confirmed, in that he fore shewes the future sufferings of the saintes, now certainly this knoweth no one, but God onely. So that this is the XIII argument of Christs deity.

[Page 41] 3. The divel is the author of all persecution as for tyrants and their execu­tioners they are but his instruments: Whose furie though God permit for a season: yet will he not suffer his to be tempted above what they are able to bear: but at last will cast the Divel with his instruments into the lake of fire and brimstone. Revela. 19.20.

That ye may be tryed] He ads a twofold consolation: the one, from the ende & use of afflictions; as being tryalls, that our faith and constancie may be the more approved, and we the patienter in our sufferings: this end is generally propoun­ded that so we, knowing our selves to be tryed of God may approve our selves sin­cere and unblameable in his sight.

Be tryed] viz. of God: who both knoweth us, and also his owne gifts and graces bestowed upon us. Yet he tryeth us, that thereby the faith of his saintes should be manifested both to them that are within: and without the Church. For to con­fesse Christ in times of prosperitie is not difficult, but when troubles doe arise, then is our sinceritie made manifest: according to that in the philosopher [...], that is, true vertue doth shine forth in adversity. And howbeit the Divel is said to cast us into prison: Yet it is God that tryeth us: for Satan is Gods bayleffe or Serieant: so that the action of God concurres with the work of Satan: yea God, and the Divel are said to doe one and the same thing, but in a different maner and end. For God doth it as using his right and power over us. But Satan usurpinglie: God doth it to try us and make us ap [...]ved: the Divel to afflict and destroy us. Howsoever therfore they doe the same thing, yet is not their action all one: for the worke of God is good, but that of the Divel, is most vile.

And ye shall have tribulation] The other consolation, is taken from the brevitie of the affliction, being to continue but a few days. In Cael. sub fine. Now all things of short conti­nuance, though they be heavie, yet ought to be tollerable, faith Cicero.

Ten days] Some take this properly for so many dayes: Others prophetically, for ten years, in which the persecutions dured under the afore said Emperors. Others referre it to the ten yeares persecution under Trajane, which was the twelf per­secution of the Christians. To be short, some take it indefinitely for many years: affirming with Augustine, Lib. 8. de doctrin. Christ. cap. 35. that sometime in scripture a certaine number is used for an uncertaine. As we may se not onely in this place, but also in Chapt. 11.12.13. but again: others (with Ribera) suppose that a long time of persecution is hereby fignifyed: because the number ten containes all other numbers, as in Gene. 31.7. Laban changed Jacobs wages ten times, for, many times, so 2. Sam. 19.43. Job. 19.3. so Ribera: But this were rather to terrifie, then to comfort them, by fore shewing so long during persecution. Wherfore (with Andreas) I understand that by ten days in this place is meant the shortnes of their trouble, which should soon passe away as a cloud: for thus the scriptures encouraging us to constancie, are wont to ex­presse: our light afflictions which are for a moment: 2. Cor. 4.17.

Be faithfull unto the death] The third part of the narration is an exhortation to constancy in the faith unto the death: which is to be understood inclusively, and not exclusively: according to that in, Heb. 12.4. Ye have not as yet resisted unto blood. Wherfore we must not be afraid to lay downe our lives for Christs sake, and to cleave unto the truth notwithstanding all the cruelty of Satan and his instru­ments: but stand fast unto the shedding of the last drop of blood, that so we may obtain the crown of eternal life. For he that shall endure into the End, 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.

[Page 42] 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 b [...]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 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.

[Page 43] 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 he not doe the like, The Church preserved in the papacie. though the Romish Papacie for a thousand yeares and upward, hath been the throne of Satan, and the seat of Antichrist, and under the name of Christianitie, abounds in all ungodlinesse, idolatrie, and barbarous crueltie against Christ? They object, that the Church of Pergamus was visible, and separated from the Pagans: But in the papacie it was not so. I answere unlesse there had been in some sort a visible Church among the Papists, the Romish Clergie had not been so renowned, as they are, for their kil­ling and martyring of the saintes. But be it granted: were not the seven thousand in Israel, who worshipped God, a Church: because they were not a visible con­gregation seperated from the Balaamites, but for fear of persecution kept them­selves close, and were not known, no not to Elias himself?

Even in those days] Here he further amplifies their constancie by shewing the crueltie of the adversaries, who continually drew forth the Christians to most cruel and barbarous torments, as appeares by Antipas, a faithfull martyr of Christ, who undoubtedly not long before was put to death by those of Pergamus, and so is named instead of many others, who also suffered. It is not certain by historie, who he was. Arethas supposeth that he was the teacher of this Church, who in the days of Domitian, for his constant profession of the truth was (as some say) put into a Brazen bul and by fyre tortured to death: Andreas writeth, that he had read sometime the hystory of his martyrdom. But it is certain that Christ honoureth him with the title of his faithfull witnesse. It is probable that this Epistle was directed to the successour of Antipas, least he should be drawen aside from per­forming his charge, for fear of the like punishment: who as it seemeth was at this time in bonds, and threatned, to be tortured to the end he might denie Christ: and therfore he is worthily commended for keeping the faith. [...] Gr. (And) is to be rendred even, or also in those days, which amplifies the former perse­cution, during which time he remained constant, although Antipas had already suf­fered death; for it cohereth with the foregoing words, & hast not denyed even in those [Page 44]days, wherin Antipas my faithful martyr: to which we must ad, who was, or who de­nied me not: for otherwise the article ( [...]) who, would seem to be superfluous.

Where Satan dwelleth] The fourth amplification is from the danger of the place, or a further declaring of what was before spoken of Pergamus: as if he should say, Pergamus is not onely the seat of Satan, in which he remaineth somtimes, or for a season: but it is his proper nest, and where he continually inhabiteth: for (as Are­thas witnesseth) Pergamus was more given to Idolatrie, then any other place in Asia.

Hel indeed properly is Satans dwelling place; notwithstanding he also dwel­leth and reighneth in the harts of the children of disobedience, who by their filthie and abominable actions, doe inslave themselves unto him. Thus the hart of Judas was as a house for Satan, after he was entred into him: O what a miserable con­dition is it, to live there where Satan dwelleth? how hard a matter is it to wor­ship Christ, where the Divel ruleth? Let us therefore intreat the lord to dwel in the midst of us, and to make us the temples of his holy spirit, that so Satan may not have any abode amongst us.

14. But I have a few things against thee] This second part of the narration is a reproofe of the Bishop of Pergamus. And here again we are taught that the best in the Church are not without their faylings, the which Christ seeth, though men perceive them not, neither are we here to expect a Church perfect and altogither free from errours and the mixture of evill men and good togither: for which in­firmities albeit the lord doth not condemne us, but in mercie passeth them by: notwithstanding he disaloweth and reproveth them, and requireth an amende­ment thereof. He calleth them ( [...]) a few things comparitively: not as being few or smal in themselves, but eyther as respecting the evils of ungodly men: or in regard of his owne clemencie, he accounting them but as few. Thus the Lord lessens (as it were) our evils, yet so, not that we should flatter our selves in them, but the rather amend them: for a few evils are sooner reformed then many: lesser vices are more easilie corrected, then greater.

Now the evil for which they are blamed, is their remisnes in not exercising Church discipline against such persons as were infected with the venemous do­ctrine of the Balaamites, and Nicolaitans. Now whether these were divers sects, or but one, it is not certaine. The common opinion is, that the Nicolaitans followed the wicked way of Balaam, (mentioned in Numb. 22.23.24.25.) permitting Christians to eat things sacrificed to Idols, and to commit fornication. For that false prophet being hired by Balack king of Moab to curse the Israelites, gave him counsel by his Moabitish woemen to entise them to worship Baal-peor, or their God Priapus: by which meanes it came to passe, that the Israelites having so don, fel to feastings and dancings with them, and afterwards committing fornication, drew upon themselves horrible plagues from the Lord.

15. So hast thou also them] Because he had before reproved the Church of Ephe­sus for the deeds of the Nicolaitans: therefore here he saith, so hast thou also &c. By which it appeareth, that this sect, whatever it were, was crept into many Churches.

Hence we note two things, concerning the dutie of Churches and their officers, touching notorious-sectaries.

First, that it is meet to call them by the name of their authors. For Christ, nameth the Nicolaitans after Nicolas, to distinguish them from such as were sound in the faith. This I speak of vile sectaries, such as these were, overthrowing the very foundation. Yet it followes not, that the Lutherans do wel, to call them­selves after Luther, unlesse they would be accounted notorious sectaries, rending Christ asunder, as in 1. Cor. 1.10. of which thing se more v. 6.

Secondly, notorious sectaries ought to be seriously reproved by the Church, convinced, & if it may be regained: as for the obstinate they are not to be suffered, but to be cast out of the Church, otherwise we provoke the Lord to wrath against our selves.

[Page 45] But here behold the great ungodlines of the Romish Antichrist, who to bring in his divelish doctrine of forbidding marriage, accounts all such Bishops and Priests which do marrie, guiltie of the haeresie of the Nicolaitans: & this he doth, if we wil beleeve him, to preserve the puritie of the Church. See, Sigon. de regno Ital. lib. 8. & 9.

16. Repent, or otherwise] The third part of the narration, is an exhortation to repentance, with a threatning of the obstinate, unlesse they left their errour. For it seemeth that the Nicolaitans were not secretly, but openly retained in the bosome of the Church, by the indulgence of the Pastor, & so publickly maintained their wicked doctrine to the scandall of the faithful, and danger of the whole Church: For a little leaven leaveneth the whole lumpe. Besides, because of this, 1 Cor. 5.6. the un­beleeving Gentiles spake evil of the Christians, as if they committed fornication each with other. Thus we see that their sinne was of a high nature, and therfore great reason had Christ to require repentance for the same.

I wil come against thee shortly] The like phrase of threatning is in v. 6. and the same kind of punishement is applied to the discription of Christ v. 12. as if he should say; It is not in vain that I have a two edged sword in my mouth: for there­with I wil strike and wound the unrepentant.

I wil fight against them] Christ then fighteth against us with the sword of his mouth, when he reproveth our evils, threatneth & punisheth obstinate sinners. For Gods threatnings are never without effect: But as it is written, unlesse ye repent, Luk 13.3 ye shall all likewise perish. Christ fighteth with a sword, to convince, wound, condemne and cast off the irrecoverable.

Against them] To wit, the Nicolaitans: notwithstanding he includeth the Pastor also, with the Church it self except they repented: so that [...], with (or a­gainst) them, is put in stead of [...], against you.

17. He which hath an eare] He endeth the Epistle, with his wonted Epiphonema, or acclamatorie conclusion, wherin though the promise differs in words, yet the sence is the same with the former. To him that overcommeth, this is put by a change of the number, for all that overcome, that al in hope of a recompence might be incou­raged to the good fight of faith. For rewards much prevaile to harten us unto duties. By them that overcome, he meaneth such as stood fast in the faith, & were not polluted with the filthines of the Nicolaitans. To these by an allegorie he promiseth a threefold benefit.

To eat of the hid Manna] This is the first. Manna was that heavenly bread, sweet in tast, with which God fed his people in the wildernes, who being pressed with hunger found in the morning without the camp an heavenly dew like to Coriāder, Exo. 16.15 1 Cor. 10.3 at which they wondring said (man-hu) what is this? And hence it was called Manna. It was a sacrament, shadowing out Christ the true bread of life. Of this Christ will give him that overcommeth to eat: that is, I wil feed him with the pleasant food of my owne bodie, & give unto him eternal salvation: for he which eateth the Flesh of Christ, Io. 6.54. & drinketh his blood hath life eternal. By hidden Manna he alludeth to the Omer of Manna, which was laid up in a golden pot into the Arke for a remembrance, accor­ding as God commanded Moses: which signified that Christ indeed is hidde to the prophane of this world, yet seene of the godly, not with bodilie eyes, but by the eye of their faith. Ribera saith wel, that it is called hidden Manna, because eternall happines is not bestowed on all alike, but is reserved onely for the elect in the world to come.

And wil give him a white stone] This is the second benefit about which interpre­ters much differ in opinion. Some understand by it the pretious & bright shining Carbuncle. Rupertus interpreteth it of the glorious bodies of such as doe over­come, whom Christ wil rayse at the last day, and make them shine like the Sun in his brightnes. Others understand it of an allusion taken from runners in a race, to whome was given a white stone in signe of victorie when they overcame: the which thing if it were confirmed by historie, it were then a cleare opening of the text.

[Page 46] Sixtus Senensis saith, that the ancient heathens caused their festival dayes to be ingraved on their publick tables, and noted with a white stone, that they might the better discerne them from other dayes. But they seem to come neerest to the litterall meaning, who thinke that Christ in this respecteth the manner of judg­ments, where there were two sorts of stones or counters white and blacke cast into a basen. By the white the innocent was absolved: by the black the guiltie condemned: lib. 15. Me­tamor. and hence they were named, [...] & [...] acquit­ting or condemning stones. Of which the Poet speaketh.

Thus Christ wil give to him that overcommeth a white stone, that is, absolve him in the day of Iudgement, Io. 5.24. according to the promise, he that heareth my words, and be­leeveth in him that sent me, hath eternal life, and shall not come into condemnation, but is passed from death unto life.

And in the stone a new name written] This is the third benefit, and the phrase is taken from the forenamed custom, where the names of such as were absolved, were ingraven on white stones, but on blacke the condemned.

A new name] That is, an excellent and honorable name, for so much the scrip­ture in many places doth set forth by the word New, Psa. 33. Reve. 3.12 & 14.3. as sing unto the Lord a new song: I wil write upon him my new name: They sung as it were a new song before the throne. &c. This undoubtedly is the name of Gods children, whereof the Lord speaketh, Isai. 56.5. J wil give unto them a name better then of sonnes and daughters, meaning the adoption of the sonnes of God, which infinitely surpasseth the name of car­nall sonnes and daughters. For what is there more glorious, then to be the sons of God? surely such shall never be condemned. But some may say, how can he give them that, Io. 1.12. which they have already; for, as many as received him, to them he gave power to become the sons of God.

I Answer, now we are sons, and heires in hope, but in the world to come, we shall fully enioy the right of children, and really then posses the promised inheri­tance, and be like unto the angels of God. Luk. 20.36. for they that shall be counted worthy to enioy that world, neyther marrie wives, nor are married, for they can die no more forasmuch as they are equall unto the Angels, and are the sons of God. Thus we se that the third benefit promised to them that overcome, is a full possession of the inheri­tance of Gods children.

Which no man knoweth, saving he that receiveth is] What this meaneth, which is also spoken of Christ (who hath a name, that no man knoweth but himself) I will shew in a word: Reve. 19 12. namely, it is a name which can not be uttered: because the happines of Gods children can not be expressed, for eye hath not seen, nor eare heard, &c.

This name God wil not give to one alone, but to all the faithful, all (I say) shall know their owne name, because all shal have it. For to know this name, is to have it, to rejoyce in it, and to be certain thereof: thus we se that the people of God, shall not be ignorant of each others felicitie and blessednes in the heavens, how­soever true it is that the damned shall be ignorant thereof: because they shall never have it: and hence we see, it is no mervaile, that none in this life know the heavenlie adoption, No man knoweth the new name, sa­ving he that hath it. but such onelie as se and have it by faith in their harts: for as much as in the world to come, none shall know the dignitie of the saintship, but such as are partakers thereof.

And heere the ungodly assertion of the papists is refuted, who affirme that no man can fullie and certainly perswade himselfe of his own inward justifying faith, or to be in the state of grace, and so consequently a childe of God: but is to doubt of his faith, grace, justification, adoption and salvation. For these Pro­phane [Page 47]men doe vainlie require an outward demonstration of that which no man can possibly know, saving he that inwardly hath it: which they inwardly wanting can not know it, and therfore in requiring us to manifest this unto them, doe as foolishly as they who would put a man to prove that there is sweetnes in honie, seeing no man can know it but by the tast thereof.

For the knowledge of this new name, it consists not in bare speculations, but in the power and practise of the heart. Of this ful assurance we have largely treated in our comment. on Hebr. Chap. 6. v. 18. and Bellar. Castiga. lib. 3. de Justifi. cap. 9.10. &c.

Moreover hence we have the sixteenth argument of Christs deitie. XVI Argu. of Chr. deity. For none can give the heavenly Manna, the white stone, & new name (which Christ promiseth to them that overcome) saving God alone.

THE COMMENTARIE.

VNto the Angel of the Church of Thyatira] Epiphanius recordeth that certaine of the Alogians rejected the Revelation as fabulous, because there was no Christian Church at that time in Thyati­ra. For how, say they, could Iohn be commanded to write to one, who then was not, but that old writer sheweth the absurditie of the hereticks herein, It followeth not, saith he, although in their dayes there was no Church there, therefore there was none in Iohns time: for Thyatira was vanquished and overthrowen by them and the Phrygians togither, Not long after the death of Iohn and the other Apostles, namely in the three and nynteth yeere after Christs ascension, which was the seventh of Adrian the Emperor. And that indeed the spirit of God did foreshew the defection of this Church, by prophesying of the false Prophetesse Iezabel, that is, of certain woemen who deceived many, falsely boasting of a prophetical spirit, as namely, Priscilla and Maximilla, and Quintilla harlots of Mon­tanus, who taught the heresie of the Cataphrygians.

Touching these things whither they were so, or or, I wil not now dispute of, but that which Epiphanius ads, is indeed more to the purpose, to wit, that in his time this Church was againe recovered by casting off the heresie of the Cataphry­gians. Now, saith he, by the grace of God there is a Church in that place which flourisheth, [Page 48]and some others thereabout, although formerlie the whole Church was fallen away, and had embraced the aforesaid heresie. That also is verie memorable which he writeth, that the spirit of God did reveal, that soon after the Apostles & their successors the Church should fal into many errors. Whence therefore hath the sonne of perdition taken his insolent decree, that his Church cannot erre?

Now the fourth Epistle is directed to the minister of Thyatira, being more sharpe then the former. Hee is commended for his faith and workes, but reproved for suffering the Prophetesse Jezabel to seduce many, to commit fornication, and eate things sacrificed to Idols: the which woman, with her followers, Christ threat­neth to destroy. Neverthelesse such who were not infected with her wickednes, he exhorteth to constance, and promiseth to give them power over the nations. The Epistle as the former consisteth, of an inscription, narration and conclusion.

In the inscription Christ is described by three Epithites: two whereof have been handled. Chap. 1. v. 14.

The sonne of God] in Chap. 1.13. he is called the Sonne of Man, and here the Sonne of God, to shew that he is both: Now Christ is a Sonne by nature, we and the An­gels by grace. Wherefore the Church doth rightly beleeve and professe, Christ to be both God and man in the unitie of one person.

His eyes as a flame of fire, his feet like to fine brasse] Of this see chap. 1.14.15.

I know thy workes] The narration containes five things: 1. commendations: 2. reproofes: 3. threatnings: 4. exhortations: 5. promises.

Thy workes] The Vulgar and Andreas omit this, both here, and in v. 9. Workes are generally to be taken both for good and evil, as in v. 2. & 13. in speciall he commendeth fower things: 1. his love, to God. 2. his charitie to the poore, and chiefly to them of the houshould of faith. 3. his faith; that is, his sincere preaching of the truth received from the Apostles. And lastly his patience, in suffering of afflictions for the cause of Christ: for this Church also (if it be true which Epi­phanius writes) was persecuted by the Pagans, Jewes and Cataphrygians, notwith­standing this Bishop remained still constant in the truth.

And thy workes, and the last] The first, and, is declarative, for, chiefly thy workes, the latter, and, seemeth not necessarie, and the text may thus be read, thy last workes are more then thy first, as the vulgar, Complutensis, and Andreas read it. It seemeth that the Pastor of this Church had with much courage lately undergone some great persecution, for the which Christ here much commends him, as adding this exellent work to his former: or otherwise, because in the general course of his life he daylie became more excellent: for his latter workes were more, that is, more manifest proofes of his constancie, and more worthie of praise then the first. So that he is commended for his holie progresse in the duties of piety: which is an example unto us, that we also should labour to increase in the like workes of faith and love.

20. But I have a few things against thee] The second part, is a reproofe of few things, so the like in v. 14. not as if his evils were of no great corcernment, but Christ (like a good physitian) lessens the disease, that the patient may the sooner admit of the cure and not despaire of amendment. His evil was in permitting the false pro­phetesse Jezabel to teach and seduce many, to commit fornication, and be present with idolaters at their worship and Idol feastings; for it seemeth this woman was one of the Sect of Nicolaitans, whose doctrine she maintained. For these decei­vers (under pretext of libertie and Christian charitie) taught, that women were to be accounted common, & that it was lawful for them to communicate with the heathen in their services and feastings: now howsoever these things were scanda­lous and dangerous: yet of them thought indifferent and in the liberty of Chri­stians: and this verie practice some libertines at this day doe imitate. This was a great neglect of zeale and courage in the Pastor, in not seeking to redresse and free the Church of so pestilent an instrument, but to suffer her amongst them, to the destruction of many. Shee is called Jezabel by a similitude, as being equal in [Page 49]craft and malice to Jezabel, the wife of Ahab: for as this vilde woman by false witnesses caused Naboth uniustly to be put to death, and cruelly oppressed many of Gods prophets: so this lying Prophetesse boasting of divine revelations, led aside many from the waye of God to her filthinesse and devilish worship of Idols. In­terpreters doe differ, whither this was one woman, or many: and whither there were a whole Sect and nation of them. Epiphanius, as we have already shewed, supposeth this: to be spoken of Priscilla, Maximilla and Quintilla false Prophe­tesses of Montunus, who blasphomously boasting himself to be the comforter, se­duced these women to commit fornication with him, and to Prophesie in his name. But on the contrarie the text sheweth, that it is spoken of Jezabel, who at that time bore sway in the Church of Thyatira and not of any to come afterward: neither is it likely that onely this Epistle should reprove vices to come, when as all the other speak of things present. Andreas understandeth it by a figurative speech as meant of the heresie of the Nicolaitans: But wherfore should that sect be here darkned with such a kind of speech, which twife before was manifestly named and treated of. Alcasar coniectureth that by her the Iewish Synagogue is to be understood. But there is no reason to transform the Iewes into the woman Iezabel, who were before v. 9. comdemned by name, and again in cha. 3. v. 9. Be­sides, the whole description tends to set forth in special some one particular wic­ked woman: seing therfore there is no necessarie reason leading us to depart from the literal sence, it is probable that this woman was verie famous in the city of Thyatira for her wealth, authoritie, and shew of pietie, but in truth for her unclean­nesse, deceit and ungodlines, was equal with Iezabel of old, seducing many to for­sake the truth, and participate with her in horrible wickednes: But touching this woman and her mentioned chap. 17. who is called a great citie, there is no agree­ment betwixt them. For there it is expressly said, that by her is signified a great multitude, yea Rome it self: whereas here no such thing is intimated.

21. And I gave her time] This sheweth Christs patience and the obstinacie of this woman, who made no use of his long sufferance in giving her time to re­pent. Thus the wicked grow secure because of Gods forbearance, and seeing Iudg­ment is not speedilie executed, they rejoyce, and thinke to go unpunished. But what their reward shall bee is plain both from this place, and Rom. 2.4.5.

22. I will cast her] The third part of the narration, is a threatning of judgment, which men by their inpenitencie bring upon themselves. The punishment de­nounced is threefold. 1. Against the woman herself. 2. Against her lovers. And 3. against her children. Jezabel is threatned with a foule disease, for so God com­monly punisheth impure harlots, to make them lothsome to others, and publick exampels of dishonest courses.

Into a bed] The antecedent is explained by the consequence. Sick persons keep their bed: the sence is, the bed which she hitherto had abused to lasciviousnes, luxurie and pleasure, should be changed into languishing and sorrow. But the Godly man the Lord wil strongthen him upon the bed of languishing, Psal. 41.3. & make all his bed in his sicknesse.

And them that commit adulterie with her] Her lovers shall also be punished, eyther externally by the sword of the magistrate or some others: or internally by torments of conscience. But I rather take it to be meant of outward shame and punishment.

Ʋnlesse they repent] Behold the mercie and patience of God: he wil not destroy a most wretched harlot with her adulterers, before he cal them to repentance, being ready to forgive such as amend their wayes: thus we see how repentance is the onely means to escape punishment. Some times indeed the Lord inflicts temporall chastisement upon the repentant: but the same is both mitigated, and turned to their good, besides none of them are eternallie punished.

23. And kil her children with death] He threatneth death to the children of this harlot: which some take properly for such as were borne in fornication, whom [Page 50]the Lord would suddenlie destroy by a heavie judgment, that such an adulterous generation might not be spread among men. Others take it metaphorically for her companions and lovers who defyled themselves with her. I rather approve the former sence, for otherwise the difference between the adulterers, and their children would be taken away.

Hence we may learn, 1. 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.

[Page 51] 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 res [...] [...]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 [Page 52]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.

Ʋntil 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.

Ʋnto 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,

[Page 53] [...]. 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 COMMENTARIE.

VNnto the Angel of the Church in Sardis] By the name Angel, as we have formerlie shewed, is noted the Pastor of the Church: and not him onely, but the rest of the officers, yea and the whole Church: for it seemeth they were all alike faulty: according to that of Iesus the Sonne of Sirach: As the judge of the people is him­selfe, so are his officers, and what manner of man the ruler of the citie is, such are all they that dwel therein. Sirac. 10.2 And therefore whatsoever is a­misse in the people, is imputed to the negligence of the Pastor; and what is good in them, to his prayse and commendation. Some old writers affirme, that Me­lito was Bishop in Sardis, of whom Eusebius maketh mention, lib. 4. hist. cap. 26. But neyther the argument of the Epistle, nor time when it was written doth agree hereunto. For Melito is commended for his sanctitie & martyrdome: this teacher is accused of hypocrisie & negligence. Moreover Melito was Bishop of Sardis in the raigne of Antoninus Pius, unto whom Iustine Martyr dedicated his second A­pologie [Page 54]in behalf of the Christians. This Anton: raigned more then sixty yeeres after Domitian, in whose time, John (being banished into Patmos) wrote the Revelation. Now it is not probable that Melito should so long continue pastor in Sardis: al­though in al likelihood Polycarpus all this time was teacher in Smyrna. see cha. 2.8.

Therfore howbeit it be uncercaine who he was, not beeing named, yet Christ sharply reprooves him for his hypocrisie and negligence. Hence observe, how vainly the Romish Parasites boast, as if the Pope and his adherents can not erre in matters of faith: seing two onelie of the seven teachers of Asia are commended for their sinceritie in life and doctrine: the rest accused by Christ eyther of foule hy­pocrisie, Hor: in E­pist. quid concinua samos, quid Craesi regia Sardis? or of the haeresie of the Nicolaitans.

In Sardis] The famous and sometime royal citie of Croesus, seated (as Plinie writeth) on the side of the mountaine Tmolus: of which I have before spoken: but here again repeat it, least some might be mistaken as those who thinke, that the Synod called Sardicensis, held in the eleventh yeare of Constantine, was in this citie. For Sardica was a towne in Illyria, to which place came all the easterne & west­erne Bishops by the commandement of Constans & Constantius Emperors. But this Epistle was not written to the Angel in Sardica, but in Sardis.

It consisteth of a preface, a narration, and a conclusion. The preface by two epi­thites declareth the majestie of Christ, the author of this epistle, and his care for the Church, he is said to have the seven spirits of God, and the seven starres, to wit in his right hand, as in chap. 2.2. from whence it might seeme that the words, & the seven starres, were taken and here misplaced: but the consent of all copies is to be allo­wed. By the starres the teachers are signifyed, as chap. 1.20. But in the description of Christ cha. 1.20. there is no mention made of the seven spirits: & therfore some have thought, that they are the seven spirits mentioned cha. 1.4. but seing these spi­rits are joyned with the seven starres, that is, the Bishops of the Churches, I therfore judge, that these seven spirits are Angels properlie so called, because Christ im­ployeth them together with the ministers of the Churches for the welfare of them that are heires of salvation: see cha. 1.4. Neyther doth the article ( [...]) being put before [...] the seven spirits, contradict this exposition: for in cha. 17.1. the article ( [...]) is also put before [...] I wil shew thee the Iudgement ( [...]) of the whore, of whom notwithstanding there was no mention before: see our exposition on that place.

Thus we see, that Christ hath the seven spirits of God in his hand, that is, all the Angels who readilie doe his commandements and judgements, both in defending of the godly and punishing of the wicked, he hath also in his hand, the seven starres, that is, all the ministers & officers of his Church, that so through his grace they may shine like starres, in sinceritie of life and puritie of doctrine before their flockes. For as Christ is the author of the ministry, so hath he given it unto the Church & worketh so powerfully in & by the same, that hereby he both gathereth & preserveth continually a Church among men, according to that of Ioh. 15.6. I have ordained you, that you should goe & bring forth fruit, & that your fruit should re­maine. Now touching the ordaining & governing of the starres, whither it be ta­ken properly or improperly, XIX. Arg. of Chr. deity. it is onely the powerful worke of God. And therfore these Epithites doe plainly yeild unto us a nynteenth argument to prove the deity and omnipotencie of Christ our Lord.

J know thy workes] The first part of the narration is a reproofe of the secret hy­pocrisie in the heart & life of this teacher. Thy works, that is, I see al the indeavours & cariage both of thy private life & publick ministry: I know thy hidden hypocri­sie: for so he explaineth it: thou hast a name that thou livest, & art dead, that is, thou art generally reputed to be a faithful & godly teacher; but thou art an hypocrite as beeing destitute of faith and true holines, & so dead, that is, as a painted sepulchre before the Lord guiltie of death, although thou seemest to be alive & holy before men. Hence we learne three remarkeable pointes.

The first is an evident argument of Christs divinitie. For if Christ so knowes [Page 55]all our workes, as that he discerneth betwixt true godlines, and hypocrisie the dead and living members of the Church, true pastors and hypocrites: then cer­tainly he tryeth the heart of man, which is onely proper to God, and is not com­municable to any creature, no not unto the Angels. Which further confirmeth the X. and XVIII. argument before mentioned.

Secondly we are taught, that all who professe the truth, and make a shew of holines, are not truely faithful and regenerate persons, but many of them are hy­pocrites and deceivers, as being farre otherwise then they are accounted of for hy­pocrisie is an outward shew of inward holinesse: or a profession of faith with the mouth, beeing in the mean time destitute thereof in the heart. And hence we may conclude that a bare profession argues not true faith, as the patrones of hypo­crites affirme, whereby they oftentimes delude themselves & others. Act. 8.13. Simon Magus is said to beleeve. Therfore, (say they) some who professe & have true faith may fall away and perish. But this place shewes us, that many are inwardly dead, who outwardly seem to be alive: being with Ananias the hie Priest, whyted walls, Act 23.3. Matt. 23.27. Mat. 8.22 1 Tim. 5.6 with the Pharises painted sepulchres, & spiritually dead, as Christ spake to the yong man: let the dead, burie the dead. And Paul speaketh of some wanton widowes, who are dead while they live: yea all men considered in their natural condition are dead in trespasses and sinnes. To be short, many have faith without love, which is dead, a faith which the Devils also have. Thus we se in scripture how they are said not onely to be dead, who are deprived of naturall life, but also not beeing regene­rated to a spirituall: or who are sincere in appearance onely, and not in truth. Let us therfore take notice that all are not godly, who seem so to be: neyther shall all they, who say Lord, Lord, enter into the kingdome of God: for the Church consisteth of a mixture of saintes, and hypocrites: and this difference is not onely in the laitie, but chiefly in the Clergie, as they call it: that is, many who in sheeps cloathing, seem to be true Pastors & teachers, are in truth but mercenarie wolves: and howsoever these may deceive men, yet Christ knowes them: And therfore let not the Bishops of Antichrist thinke to blinde the eyes of Christ, with their titles, mitres, and royal robes.

The consideration of this informeth us in the first place, of the divers condi­tion of the Church in this world. For many are called to be members of the Church whereof some are good, others bad, some saintes, others hypocrites: like as the net takes in al manner of fishes.

But howsoever the faintes elected, are not knowen of men, yet God & Christ doe discerne them. For the Lord knoweth who are his. Therefore let every one try and examine himself whether he be dead or alive: for hypocrites deceive not God, but man & their owne soules. Wherfore let us shun hypocrisie even as a pest, re­membring what Ambrose admonisheth, not to rest contented with a bare name, & in the mean while to be greevously guilty: or with the hight of honour while we abound in sins: or with a profession of Godlinesse, while our actions are devilish.

For otherwise we should onely have a name to live, when in deed we are but dead.

Lastly observe, that the efficacie of the ministry doth not depend upon the goodnes of the minister. For God doth sometime vivifie and governe his Church by dead officers, as we have here an example: which serves to confute the Donalists and Popish Sophisters: who maintaine, that there was not any Church of the elect, untill the time of Luther in the Papacie but themselves, except we wil acknowledge their Bishops (for other there were none) to have been ap­proved of by the Lord.

2. Bee watchfull] The second part of the narration is an exhortation, admoni­shing the Angel in Sardis of divers things, to the end he might purge himself from the crime of hypocrisie: and withal he is threatned to be punished except he doe repent. First he is commanded to shake of that hypocritical drowsines into which he was fallen. Be watchful, that is stirre thy self up: for he is not onely required [Page 56]to be more faithfull and careful over the Church, then formerly he had been: but also called upon, as it were, to live againe: for so faith Christ, but thou art dead. Now death in scripture is frequently compared to a sleep: so that this place, and that of the Apostle (speaking unto men fallen into a deep sleep of sin,) is of the like inter­pretation: Ephe. 14 A wake thou that sleepest, and arise from the dead, and Christ shall give thee light. Not as if wee could of our selves arise from the death of sin: (for this is a worke of Grace) but because the Lord by his precept powerfully worketh in us, that which he requireth of us: and by the operation of his owne spirit rayseth us up, beeing asleep in sin, unto newnes of life.

And strengthen the things] Or rather strengthen the rest, that is, such dying mem­bers of the Church, as are committed unto thy charge, who because of thy negli­gence decay both in faith and holinesse. For it is no wonder, that a Church should fal into a deadnesse and securitie, while the officers therof are asleep: Christ ther­fore comm [...]ndeth him to strengthen them that is, to labour by a holie life and do­ctrine, to bring them againe into the way of life.

That are ready to dy] in Gre. [...] that shall dy, that is, which are near unto death: like as in Luk. 7.2. it is said of the centurions servant, [...] he should dy, that is, was ready to dy. So these here were near unto death, though not altogither dead, and therfore the Pastor is exhorted carefully and speedily to put to his helping hand for their recoverie: This care the Apostle recommendeth unto all the faithful: Rom. 14.2. namely, to receive them that are weake in the faith: And therfore it is a speciall dutie of the ministers of God, who are spirituall physitians, to applie to Christs weaklings the holesome medicines of Gods word: 1 Tim. 2.9. for otherwise, God saith unto them by the prophet, forasmuch as ye have not strengthened the dis­eased, Ezec. 34.4 nor healed that which was sick, nor bound up that which was broken, nor sought that which was lost, &c. Behold I am against the shepheards, and I will require my flock at their hand, and cause them to cease from feeding my flock. Montanus reads it, [...] which thou art ready to lose, that is, destroy by thy negligence; which is a more heavie expression.

For I have not found thy workes perfect] These words containe a reason wherfore God requires him to be watchfull. But it may seem, that this reproofe is not equal & just, 1 Cor. 13.9 considering that no mans workes on earth are perfect before God, if he should enter into Iudgment with us: for, we know but in part, we prophesie in part: and there is not a just man on earth that doth good, Eccle. 7.20 and sinneth not. I answer: Christ speakes not here of the common infirmities of the saintes: but accuseth this Bishop for his notable hypocrisie, and condemnes him not, for not beeing fully and abso­lutely perfect: but because he found him not upright in his wayes before him: for he was onelie an eye servant, outwardly shewing a Zeal to pietie, and in the mean­while secretlie a selfe-seeker and one who fulfilled his owne lust, not at all ca­ring what became of his flock. Now forasmuch as Christ knew this his close and wicked deceit, it proves againe that he searcheth the heart, & so is true God: se ar­guments X and XVIII.

Before God] Montanus, Arethas, and the old version read it, before my God, hence some hereticks thus reason. If Christ have a God, then he is not God himself. I answer, all other copies read it [...], before God, and it seemeth that these by some oversight here added, [...] (my) taking it from v. 12. But be it gran­ted, Io. 20.17. that the text should so be read, yet it helpes them not: for Christ, as he is man, hath a God. I ascend to my God, and to your God; now howsoever in this respect, he is not God: yet as he is the Sonne, he is true God and life eternal, and coessential with the Father. But here we se, how manie things approved of by men, are indeed verie vile before God, who sees all things with eyes of flaming fire. Blessed ther­fore is he, Rom. 2.29 who approveth himself sincere, not before men onely, but especiallie before the Lord.

Remember therfore how thou hast received] How, that is, what. In the third place he is exhorted to be mindful of the faith delivered and committed to him by the [Page 57]Apostles, to preserve the puritie therof in the Church, and leave it incorrupt to po­steritie. For it seemeth that this Bishop was unmindful of the trust committed unto him, and named aside from the holie doctrine and way of the Lord. But all our Bishops forsooth and especiallie the Romish, are altogether infallible, yea in­corrigible, because unto them alone, and not to any other, belongeth that promise: The spirit shall lead you into all truth.

Here we are taught, that the onely way to redresse the corruptions both of life and doctrine, is to have recourse to the rule of Gods word, and to set it alwayes before our eyes.

Thus Paul reproving the Corrinthians for their abuse about the Lords supper, 1. Cor. 11.23. cals them back to the first institution therof. Cyprian writing to Pompie against the Epistle of Stephen Bishop of Rome, illustrates the matter by an excellent simili­tude: If, saith he, the conduites which before did plentifullie afforde water to the citie should suddenly be stopt, would they not go to the fountaine, there to take notice of the de­fect, whither the fountaine were dried up, or the conduites stopped, or the water drawen some other way? that so the conduit pipes being mended, the citie may enioy the former benefit of the water. Even so it becommeth Gods ministers, when the truth of God in any thing hath been changed, & men have been unconstant therin, to returne to the first original and Apostolical tradition, that the reason of our actions may flow from whence they had their first spring and original.

And repent] The last and chiefest thing required in him, is repentance, that is, to forsake his hypocrisie, and sincerely to performe the dutie of his place. For then indeed we repent, when leaving our evil wayes, we order our steps aright, and seriously turne, to the Lord: the which I confesse, is not in our owne power to doe: but God gratiously effecteth the thing which he commandeth in whom­soever he pleaseth. Howbeit they are inexcusable, in whom he worketh it not, because they willingly disobey the commandement. But it may be objected, they cannot doe it of themselves. It is true indeed, but from whence doth this arise? for have they not of their owne accord brought this inabilitie uppon themselves, and also by a voluntarie obstinacie augmented it, wherby they have made themselves inexcusable, and self guiltie before God?

If therfore thou shalt not watch] That he might be the more awakened, Christ adds to the exhortation a sharpe commination, threatning him except he be watchfull to come on him as a thiefe, that is, suddenlie and unawares, to take vengeance on him for his hypocrisie by some horrible Iudgment.

On thee] [...], upon thee, or to thee, not in a good sence, as that saying, thy king co [...]eth to thee, to wit, for thy good: but in an evil sence, that is, to thy destruction: and therfore Beza more significantly renders it: Against thee. Thus Christ also speakes of himself, Mat. 24.43. and Reve. 16.15. Behold J come as a thiefe, blessed is he that watcheth &c. so Paul 1 Thes. 25. which comparison as it is not dishono­rable unto Christ in using it: so doth it no way countenance or alow thievish courses: for the similitude respects not the evil practice of theeves, but their sud­den breaking and entring in upon men, while they sleep securely; Math. 24.43. and thus the Lord himself expoundeth it: but know this, that if the good man of the house &c. so here, And thou shalt not know what houre J wil come upon thee, to wit, to inflict pu­nishment on thee for thy securitie. Ribera understands it of death, when thou least thinkest of it, thou shalt dy, and be called to judgment.

The use Christ shewes in the place before cited: Therfore be ye also ready: for in such an houre as you thinke not, the Son of man commeth.

4. Thou hast a few names even in Sardis] The third part of the narration, is a commendation of some that were faithful in this Church. For howbeit through the negligence of the Pastor most of them were dead, or ready to dy, yet the Lord stil reserved some unto himself who were upright, according as he is accusto­med to doe even in such Churches, as are most corrupt. For example when the ten tribes were fallen away, and had publickly set up the idolatrous worship of [Page 58]their Calves, and Baal, and withall so oppressed the godlie, as that Elias verelie thought that al the Lords prophets except himself had been slaine by the sword: yet even then God had left unto himself, seven thousand, who had not bowed the knee to Baal. 1 King. 19 18. Rom. 11.4. In Pauls time the whole nation of the Iewes seemed to be rejected, and destitute of the grace of Christ: yet at that present time there was a remnant, according to the election of Grace, as the Apostle sheweth: The like may be said touching the papacie, for though in many ages togither, both the grace of Christ, and his true Church hath been as it were trampled under foot, and the same overspread with horrible idolatrie in all kinds: yet as the histories of the martyrs doe witnesse, the Lord had some few names among them continually, who resisted the publick abuses of the times even unto blood.

Moreover as this commendation was comfortable to the Godly, so it did tend to the great shame of the Pastor: Therfore least the faithful should have thought that Christ also was wroth with them, they are by name (to the others disgrace) much commended for their constancie. Now what is more dishonorable then that the disciples should in doctrine excel their teacher, and the sheep the Pastor in sinceritie of life?

Names] That is persons, as Act. 1.15. there were a hundred and twentie names. So Reve. 11.13. there were slaine 7000 names.

A few] For manie are called, but few are chosen, almost in everie congrega­tion. We ought not therefore to be offended at the paucitie of the faithfull, and the multitude of the ungodly. The Papists indeed glory in their multitude, and write volumes in praise of the largenes of the Romish Church, upbraiding us be­cause of our fewnesse: but here we see how in Sardis there were many hypocrites, a few names onely who were not defiled.

Here againe we have a cleare proofe of Christ divinitie, in that he is said to know these few names in Sardis, the truth is, he knowes all the faithful, and discer­neth them from hypocrites, 2. Tim. 2.19. which is a worke onely proper to God: for the Lord knoweth who are his. see arguments X. and XVIII.

Who have not defiled their garments] Their constant sinceritie is set forth by this Metaphor: and by Garments is meant thus much: as their bodies were not pol­luted with the filthie manner and lusts of the Nicolaitans, so neither were their soules stained with their impious doctrine. Alike Metaphor the Apostle useth, 1. Thessa. 4.4. That every one should know, how to posses his vessel, that is, his soule and bodie, in sanctification and in honour; not in the lust of concupiscence, for this is the will of God, He. 12.14. even your sanctification: and without this no man shall see him. Now Christ ac­knowledged them holy and undefiled, not as if they were altogither unrepro­vable, but because they persevered in faith and holinesse of life, not withstan­ding the neglect of the Pastor, and the manifold evil examples round about them.

And they shall walke with mee] As hypocrites are threatned with punishment, so the Godly are incouraged with promises of reward.

In white] What may this bee? by this Metaphor is signified a heavenlie triumph, a kingdome, and glorie to come. It is taken from the state of kings, & the great honour given unto mightie conquerours. With such royal apparell, Herod was cloathed when he sate on his throne, Act. 12.21 and God smote him dead for his pride. So in scorne they clothed Christ the king of Glorie: Lu. 23.11 It also was ancientlie a custome to cloath the Conquerours with a white garment. To be short white garments for their brightnesse, were signes of Glorie: here then, Metaphorically the glorie of the saintes is promised; Thus it is said, v. 5. He that overcommeth the same shal be cloathed in white raiment. & Rev. 7.11. White robes are given unto the elect, standing before the throne, and chap. 19.14. the armies of Christ are cloathed in fine linnen white and cleane: But it may be said; seeing their garments were now already pure & undefiled, 2. Cor. 5.2. therefore they needed not to be cloathed in white: To this the Apostle answereth: we groane earnestly, desiring to be cloathed, that we be not found naked. For the [Page 59]puritie and righteousnesse of the saintes on earth can not abide the judgment of God: & therefore they must be cloathed with the perfect robes of absolute inno­cencie, ere they can stand before his majestie.

With me] They shal be partakers of my glorie. If the raiment of Christ, Mat. 17.2. on the mount, was white as the light: how much more doth he now shine beeing exalted: Yet so wil he cloath the saintes: for they shall shine as the sunne, according to that proportion which is betwixt the head and the members. And hence [...] with me, may also be translated, after me as if he should say, ye shal be cloathed in white, next unto mee.

And they shal walke] Beza translates it, and therfore they shal walke, which in­deed expresseth the sence: but not the words of the text.

For they are worthie] To wit, to walke with me in white: the argument is taken from the equitie of it. Thus doe the messengers of the Centurion beseech Christ to heal his servant, because he was worthie. Luk. 7.3. But this seemeth to establish the do­ctrine of merits: for dignitie comes by vertue. For if we shall walke in white be­cause of our worthinesse, then we deserve the same for our workes sake.

I answer the assumption is false: for the scripture no where saith, because of our worthines, or workes: but when soever it mentioneth the judgement of God, we are said to receive, [...] according to workes, but not [...] because of workes, least we should conceive any opinion of meriting by them: which Christ expresly denieth, Luk. 17. v. 10. When ye have done all those things which are com­manded you, say, we are unprofitable servants, we have done that which was our dutie to doe. We therfore shal walke in white, not because of our worthinesse, but accor­ding to it: for the particle ( [...]) for, doth not signifie any cause of merit, but a qua­litie agreeing with the justice of God, that is, shewing not why, but who they are that shall walke with Christ according to that in Mat. 5.3. blessed are the poore in spirit: for theirs is the Kingdome of heaven, &c. as if he had said: because unto such, the kingdome of heaven is freely promised.

But againe though the assumption were granted: yet would not the proposition be universally true. For dignitie in its kinde doth not alwayes proceed from vertue, but somtimes from dutie without vertue. So Nero had honour, and was worthie of honour in regard of dutie, but not in regard of any vertue in him. So in particular our worthinesse before God, is not because of the worthinesse of our workes, but of grace, by which he maketh us worthy, by calling, justifying and glorifying of us. As the Apostle plainly teacheth us, 2. Thess. 1.5. where, after he had said, that the tribulations of the Godly, were a manifest token of the righteous judge­ment of God, that they might be counted worthy of the kingdome of God: (least this should be misaplyed to a worthynesse of merit) he prayeth v. 11. that God would count them worthy of this calling. As none therfore deserve or are worthy to be called of God: so neyther doth our worthinesse prove any thing for the doctrine of merit. If they object from chap. 16.6. For they are worthy; that as there the deserved cause of punishment is of themselves: so here the meritorious cause of reward. The con­sequence wil not follow from the rule of contraries: for the comparisons are not a­like. Because in order of justice al evil workes whatsoever deserve punishment: for the soule that sinneth shall dy. But good workes how great-soever, beeing debts & duties, can-not merit at the hands of God.

5. He that overcommeth the same shall be cloathed] Gr. [...] he, but the old translator reads it [...] so, shall he be cloathed.

The conclusion containes a promise, with an Epiphonema as formerly.

The promise is extended, not onely to those few in Sardis spoken of, but to all who overcome the world, Satan &c. se chap. 2. v. 7.11.12.26. Thus by a three­fold promise all are stirred up to hope for victorie: the two former are metapho­rically propounded: the third properlie: yet all seem to signifie one thing: for what can be given to them that overcome more, then the crowne of life eternal? how­ever in the reward promised we may note a certain gradation.

[Page 60] First, He shall be cloathed with white raiments] This, by a metaphor, signifies the heavenly glorie with which we shall be cloathed, as with a royal garment. What more?

I wil not blot out his name out of the booke of life] This further notes the eternitie of glorie: for not to have our names blotted out of the booke of life, is to have them all­wayes remaine therein: that is, to enioy eternal glorie. What more?

I wil confesse his name] A further degree, promising to make knowen the con­stancie and faith of every one by name, even before the throne of the blessed tri­nitie, and in the presence of the holy Angels. A glorie indeed surpassing mans op­prehension: For what is more honourable then when a general doth by name be­fore the whole armie, declare the valiant exploites of this or that souldiour? But this Christ promiseth here to doe: and in Mat. 10.32. Whosoever therfore shall con­fesse me before men, him will I confesse also before my father which is in heaven: but who­soever shall denie me before men, him will I also denie before my father which is in hea­ven.

And before his Angels.] As beeing the most holie ministers of God, and wit­nesses of our glorie.

Hence we note, first, that the saintes are said to have a two fould cloathing; for as we heard before, some in Sardis were commended for not defiling of their gar­ments: and yet promised besides to have other white garments given unto them: the former are said to be ours, not as proceeding from our selves, but because we are enioyned to have them, meaning, both morall endowments of bodie and mind: as also the grace of faith and love, and other spiritual gifts: which we must have and preserve cleane and undefiled, 2. Cor. 5.3. that so we may be cloathed hereafter in white. According to that of the Apostle: If so be that being cloathed we shall not be found naked. For no man shall be cloathed in white in the heavens, who hath not been indued with faith and true repentance in this life.

Secondlie, we are to take notice, that in scripture, God is said metaphorically to have a threefold booke. The first is the booke of his providence, which is the knowledge and counsel of God concerning the actions and events of all things first and last, of this the prophet speaketh Psa. 139.6.16. &c. all things are written in thy booke. The other, is the booke of Gods universal judgment, which is his know­ledge concerning all those things which everie one hath don whither it be good or evil, and to be judged accordingly in the last day: as in cha. 20.12. and the bookes were opened. The third, is the booke of life, that is, Gods praedestinating both of the elect and reprobates: Ps. 69.29. Isai. 4.5. Dan. 12.2. Phili. 4.3. Reve. 18.8 & 17.8. & 22.19. the first are said to be written in this booke, the other not, but blotted out: of this the scripture speakes in many places: yet that in Rev. 20.12. then the bookes were opened, may be understood of them all: for in the same verse, the booke of life is expresly mentioned: Thus God is said to have bookes me­taphoricallie. Not as if eyther he hath, or stood in need thereof: for so it cannot bee, but by an Anthropopatheia he speaketh to our capasitie: For God doth all things without such help or meanes, even by his eternal foreknowledge, counsel, government and judgment. But thus men cannot doe, for whatsoever is don in their counsels, cities, families, contracts &c. for memory sake is set down in writing, that so as there is occasion, they may looke it over and call to mind such things, as they desire.

Now concerning the elect, Luk. 10.20. two things here are spoken of them: First, that their names are written in the booke of life. Phil. 4.3. or in heaven: as Luk. 10.20. by which manner of speech we are taught, that true beleevers doe not obtaine sal­vation by chance, but were elected of God to life in Christ before the founda­tions of the world: and known from them that perish. Secondly, their names are never blotted out of this booke, as it is here testified, J will not blot out his name out of the booke of life. By which phrase is signifyed, that the salvation of the Elect is certaine and sure, and that they shall never perish: according to the promise: no man shall plucke my sheep of my hand. It is impossible the elect should be seduced. All [Page 61]which serves, not for curiositie, but for our comfort, that we being certaine of our salvation, might joyfullie persevere in weldoeing unto the end.

Of infidels and reprobates two things are also spoken:

First that their names are not written in the booke of life: as appeares, Rev. 13.8. Rev. 13.8 & 17.8. & 20.15.

Secondly: they are blotted out of the booke of life, Ps. 69.28. and cast into the lake of fire: Let them be blotted out of the booke of the living, and not be written with the righteous. And, whosoever was not found written in the booke of life, was cast into the lake of fire, by which is signified, that they who are not predestinated shall certainlie perish.

But this seems to imply a contradiction, as not to be written, & yet to be blot­ted out. I answer: that this is taken in a double sence. 1: Eyther of such who in the Eternal counsell of God are thus written, and so are never blotted out. Or, 2: according to the appearance, and boasting of hypocrites: For thus they are said to be blotted out: that is, declared never to have been written therein: we see there are many hypocrites in the Church, who are taken for a while to be the elect of God, whereas in truth they are not. Therfore when their hypocrisie is discovered, and they justlie cast out of the church, then they are said to be blotted out: As Ambrose & Augustine have wel observed. Matt. 24.24. Io. 10.28. Not withstanding it fol­loweth not, that any of the Elect shalbe blotted out, For this is contrarie to that promise of God. It is impossible the Elect should perish, none shall plucke my sheep out of my hand.

This argument concerning our perseverance is full of comfort: for all the faithfull, being elected, are written in the booke of life, and shall never be blotted out. Whosoever therefore can now assure himself to be a beleever, ought cer­tainly now to beleeve, that he is the chosen of God, and that he shall assuredlie persevere in his faith, feare and service for evermore: yet not by his owne strength (for that were presumption and repugnant unto faith) but by the power of God, who keepeth the elect through faith unto salvation, 1. Pet. 1.5. ready to be revealed in the last time.

6. He which hath an care] This needs no new explication, but practise. See chap. 2. v. 7.11.17.

THE COMMENTARIE.

VNto the Angel in Philadelphia] There were divers tities of this name. Lib. 12. But this was in Asia, and as Strabo writeth much inci­dent to earthquakes: this Church was purer then the rest, for whereas all the others ( Smyrna onelie excepted) were sharpelie reproved by Christ: this Church with her teacher is singularly commended: not but that they had their faylings (for there is no Church in this life without spot or wrinkle) but because their sinceritie and faith was such, as it covered all their infirmities, God beeing plea­sed to take no knowledge thereof.

Now Christ commends the faith & constancie of this Bishop above the rest, foretels his combats with the Iewes, and promiseth to assist him in the persecu­tion now at hand; Lib. 3. hist. cap. 37. moreover he exhorts him to be constant to the end. Some thinke he was Quadratus a disciple of the Apostles, of whom Eusebius makes men­tion: but more of this in its place.

Among the Epistles which are attributed to Ignatius, the sixt was written to these Philadelphians, in which he exhorts them to keep the unitie of the faith, and flie heresies: but in it, the Eminencie and Primacie of Bishops is too hyperboli­cally extolled. Ignatius his Epistle to the Phila­delphians. Yee Princes, (saith he) be subject to Caesar, ye souldiours to the princes, but let priests and deacons with the whole clergie and people, souldiours and princes, yea and Caesar also, obey the Bishop, and let the Bishop be obedient to Christ, as Christ is to the Fa­ther. But it is apparent, at that time the souldiours, with all the princes, yea & Cae­sar too, were so far from embracing the faith, as that on the contrarie, they cruellie persecuted both Bishops & all other Christians.

Notwithstanding there is in that epistle a sentence verie observable, & carries a note of true antiquitie: I have heard saith he, Some say, if J finde not the Gospel in the ancient, J will not beleeve: but to such, J say, to me Christ is antiquitie: and whosoever obeys him not, it wil bee their certain and irrecoverable destruction. A fitt sentence to be applied against the Papist, who enquire after the antiquitie of our doctrine: but this by the way.

The parts of the Epistle are three: The inscription, narration and conclu­sion.

These things saith he that is holy, he that is true] In the preface the person of Christ is gloriously described by fower Epithites.

First hee is called holy, 1 Cor. 2.30 both because hee is in himself holie, and is made to us of God Sanctification: besides hee loveth holinesse, and can not abide impu­ritie.

2. Is true, that is, constant in keeping his word, and performing his promises and threatnings, loveth truth in us, and detesteth all falshood, whither in life or doctrine: yea none shall escape unpunished that takes ought from his promises, or threatning.

Here we have the twentieth argument of Christs deitie. XX Argu. of Chr. deity. Isay. 6.3. For none absolutely, save God alone, is in scripture called the holy and faithfull one. Thus the Seraphims cryed one to another: Holy, holy, holy is the Lord God of hostes. And who is true, or truth besides the Lord? The Lord is righteous in all his wayes and holy in all his workes. In Dan. 9.24. Ps. 145.17 he is called the most holy, and it seemeth that these two Epithites of Christ were thence taken. Christ saith of himself: J am the way the truth and the life. Ioh. 14.6. 1. Io. 5.20. This is the true God, and eternall life: So here, these things saith he that is holy, he that is true. Thus we see, the divine majestie of Christ fully declared. Here also let us note the detestable boldnesse of the Pope of Rome, who wil be called the most holy Father, yea holinesse it self: Is not this to lift himself up above Christ? doth he not herein manifest himself to bee the great Antichrist.

Christ indeed is absolutelie called the holy one: but the Pope calleth himself, [Page 63]the most holy one and that absolutely: Thus he proudly exalteth himself above Christ, which is proper to Antichrist. The like we noted from the title of Christs priesthood Heb. 4.14. where hee is twise called a great hie Priest. But the Pope arrogates to himself a higher title, viz. the greatest hie priest: wherein againe he lifteth himself up above Christ: and plainelie shewes that he is not his vicar, but rather the successor of the Archpriest of the Pagans, whom the Romans called Archflamins.

But perhaps it will bee objected: That the Pope is called the greatest hie Priest: not in respect of Christ, but of other inferior hie priests: and beeing the supreme and universall bishop.

But this unlooseth not the knot. For in what respect soever he calleth him­self the greatest hie priest, it is evident that herein hee maketh himself greater then Christ, who is onely called the great hie priest:

This therefore confirmes what we said before, that he was not Christs suc­cessor, but the Pagans priest: neyther will the pretence of other hie priests any whit helpe or credit them: for eyther they are not great hie priests, in respect of whome the Pope must bee said to be the greatest: or if they are, then they make themselves equal with Christ, by assuming his proper title, and so are as sacrilegious in this, as the Pope is in the other.

To bee short the Pope in naming himselfe the highest priest, universall bi­shop, prince of priests, &c. doth manifestly transgresse against their own Cannons dist. 100. cap. Let not the Bishop of the chiefe citie be called the prince, or chiefest of priests, or by any name tending this way, but onely the Bishop of the first seat: againe: Let none of the Patriarcks use the name of universalitie: because if any one of the Patriarks be called universall, how can there bee any more?

And the Rubricke hath it: Let not the Bishop of Rome be called universall. By this therefore he shewes himself to be Antichrist indeed: for as Pope Gregorie wit­nesseth: Whosoever calleth or desireth to be called the universall Bishop: is in this his ambition a forerunner of Antichrist: in that hee proudly preferreth himself before the rest.

Neither doth that helpe them which some vainly pretende, that the Pope takes not away the name or jurisdiction from other Bishops: for eyther he makes himself alone universal, or els it must necessarilie follow, that every Church hath two at one time. But how ever it be, yet that of Gregorie is no way answered, but he is certainlie Antichrist, who assumeth a superioritie over his fellow mini­sters. But let us returne to the titles of Christ.

Who hath the key of David] This is the third Epithite. The Kings Bible hath it, [...] for, [...]. The Greeke Scoliast observes that some co­pies in steed of the key of David, read, the key of hell, according to that in Chap. 1.18. I have the key of hell and of death: which though it well agrees with that which followes: yet our reading is approved by most copies.

Beza supposeth, that it might be read, the key of the howse of David, as alluding to Jsay. 22.22. where the Lord promising to make Eliakim treasurer in steed of Shebna saith, the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut, and he shall shut, and none shall open. The house of David, is the Church: the key is a signe of aeconomical power.

Now Christ hath this key, that is, absolute power over the Church as Lord, and head thereof: and hath committed the ministeriall power of the keyes, to the Apostles, and their successors, which consisteth in opening and shut­ting the kingdome of heaven by preaching of the Gospel and administration of Church discipline.

Who openeth and no man shutteth] This notes a further degree of power, for he alone holdeth the key by his sole and absolute authoritie, Matt. 28.18. and so whatsoever he doth herein, he cannot be resisted: according to that in the Gospel all power is given unto me in heaven and in earth.

[Page 64] But this seems to be a paradoxe, he openeth, and no man shutteth: how can this bee? the words seem to be taken from the place before cited. The meaning is, he onely hath right to open and to shut: but how is that? Some understand it of the sence of the scripture, which to us is as a booke shut, unlesse Christ by his spirit open our harts and understanding. This is true indeed in regard of one part of the sentence, but to the other it answereth not: for howbeit Christ openeth the mea­ning thereof, by enlightening of us: yet hee shuts them not, unlesse it be by acci­dent, that is, when he darkens such more and more who are alreadie blind in the things of God. But I questiō whither such an exposition appertaines to this place: For I rather thinke, it is spoken of Christs opening the dore of his Church, and of grace, and so consequentlie of heaven it self. And thus in the following verses he is said to open the dore of the church in Philadelphia: and the like he doth in all other places, when he calleth whomsoever he pleaseth, and draweth them by his spirit: for none enter in at this dore, but such unto whom Christ openeth the same.

And no man shutteth] For none can pluck Christs sheep out of his hands; the gates of hel cannot shut this doore beeing once opened by him, neyther can any adversarie power hinder them from entring into the same. The which matter in­deed is of singular comfort for his Church: for let Satan attempt what hee can, neverthelesse to whomsoever Christ openeth the doore, to them it shall still re­maine open and his sheep shal have their egresse and regresse, and finde sweet pasture for their soules: hence we see that the condition of the elect is safe and unchangeable.

He shutteth and no man openeth] As he openeth and no man shutteth, so again on the contrarie, he by his mightie power shutteth, and no man is able to open. For whosoever is not elected, called, and drawen by Christ, can never enter: for he is the doore, the way and life, Io. 10: which again proveth the Godhead of Christ: for to whom can these things be applied, XXI Argu. of Chr. deitie. except to God alone? some object, that this also was said of Eliakim Isay. 22. I answer, it was spoken of him typicallie, and in respect of his ministerial power, as being a legal hie priest: but of Christ in regard of his kinglie, divine, and proper power, as being an eternall high-priest. The Pope of Roome to establish his tyrannie, doth most impudently assume this power, which onely is proper to Christ: now Christ indeed gave power to Peter of binding and loosing, of opening and shutting, but it was by the key of the gospel, and not to him alone, but unto all the Apostles, and Pastors of the Churches. For as he said to Peter, Matt. 16.19. Matt. 18.18. whatsoever thou shalt binde &c. So he said unto the rest, whatsoever yee shal binde on earth, shall be bound in heaven. Wheras the Pope alone wil open and shut all things as he pleaseth, yet not by the key and power of the gospel, but by the a­dulterate key of his owne Antichristian tyranny.

8. I know thy workes, I have set before thee] The first part of the following nar­ration, is a commendation of the Pastor and Church of Philadelphia, for holding fast the sinceritie of the doctrine receyved against the haerisies of the time: and remaining faithfull in their fierie trials. This he commendeth first generallie: I know thy workes: which is not to be taken indifferentlie, as chap. 2. v. 2. or in the evil part, as it is spoken of those in Sardis & Laodicea: but in a good sence: as if hee had said, I approve thy 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.

[Page 65] 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, [Page 66]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 consolation, against two sorts of temptations. The first, in this verse: the second, is expounded in the verse following, by a close Prolepsis, or prevention. For having said, that he had set a doore open before them, which none should shut: this might seeme impossible, considering how on the one side, the Iewes their pro­fessed enemies did much ennoy them: againe on the other hand how the unbelee­ving citizens, magistrates, togither with the kings and Romane Emperors did miserably afflict them: yea and how Christ himselfe foretels that they should suffer yet greater troubles for his names sake. Here then I say might they not doubt, how this doore should be kept open by Christ against the adversaries? and not rather in a short time be shut up, that is, oppressed and destroyed by them.

To these feares hee opposeth distinct remedies, and to the end, that neither the Iewes perversnesse might offend them, nor the oppression of tyrants dismay them: Christ assures them that he will turne the one to their good, and deli­ver them from the other. And this is the coherence, and sum of these two verses.

That which concernes the first temptation, is comprehended in these words, behold I give them of the Synagogue of Satan &c. so he calleth the Jewes: as in cha. 2.9. I give, that is I rayse up adversaries against thee, who shal cruellie hate both thee, and the Church: for looke as the Iewes continually persecuted the Apostles, by raising up against them tumults in all places, to hinder the propagation of the Go­spel: so would they doe unto these of Philadelphia.

Now to comfort them herein, Christ useth diverse reasons. First, his provi­dence. I (saith he) give: that is, they shall not fall upon you by chance, but by my appointment, and to the end that yee should be tryed, and therfore yee ought pa­tiently, to endure this temptation, and alwayes to trust in mee: for I will give no­thing, but what shalbee for your good and profit. And thus I understand these words, howsoever others are otherwise minded. But doth not Christ in this make himself the author of sinne? seeing the malice of these Iewes against the Chri­stians was verie sinfull. I answer, it followeth not. For Christ raysed up the Iewes against his servants, not putting this rage into them, but using them onelie for the others trial: as is expressed in the end of the following verse: to try them that dwell upon the face of the earth.

This is the first consolation, and ground of all the rest. For he which beleeveth, that his troubles are sent of God, wil bear them patiently, and assuredlie hope, that God wil turne all things unto his good.

[Page 67] Who are of the Synagogue of Satan] A second consolation is taken from the va­nitie of their adversaries: for they lyed in calling themselves Jewes, that is, the pray­sers of God, deriving their name from Iudah, which signifies, to prayse, as if they had been the ofspring of Iuda, the children of Abraham, and onely people of God. But indeed they were not Iewes, but a Synagogue of Satan: se chap. 2.9. by which we are taught, not to admire by pocrites for the glorious titles, which they vainlie assume unto themselves.

The Papists to this day boast as beeing the Catholike Church: but they are a Syna­gogue of Satan: because they keep not the word of Christ: but persecute it, what­ever they pretend to the contrarie. For Christ saith: hee that beleeveth on wee, hath life everlasting: But they on the contrarie: not he that beleeveth in Christ, but hee that beleeveth the decrees of the Church of Rome and subjecteth himself unto the Pope, hee shall have life eternall.

Behold I wil make them to come, and worship before thy feet] The third consolation is taken from the profitable event of their troubles: viz. the marveilous conver­sion of these Iewes unto the faith of Christ. I will (saith hee) for a little while ex­ercise thee, and the Church by these lying Iewes, but a while after I will convert them: suffer therfore their injuries patiently, for shortly they shall become your friends and bretheren.

Their conversion is described by these signes: they shall come and worship before thy feet: that is, in a humble manner desire pardon for their offence: & joyne them­selves unto your congregation. Hee speakes not of that religious worship which is due unto God and Christ alone: but of an outward reverence, and falling downe before the feet of the pastor and the whole Church in signe of true re­pentance. For the word in the original [...] is derived of [...] (a dogge) and properlie signifies such a manner of falling downe before the feet of any in signe of subjection, as whelps doe in fauning on their masters: Metaphoricallie it is used for divine worship, or reverence, but here it is taken properlie.

Now behold the wonderful conversion of these Iewes, which yet is not to be ascribed unto their owne free wil: for of themselves they could not have repented: but this worke was wrought in them onely by the grace of Christ: for he saith, J will make them to come, which shewes the end or consolatorie effect.

And to know that I have loved thee] That is, howsoever for the present they are your enemies and account you as men appointed to destruction: yet when they shalbe converted: they will bee of another minde, and know that I loved thee for thy patience and sufferance. For I love them that love mee. Because no man will suffer adversitie for my names sake, except he love mee.

Hence we may note two excellent doctrines.

First, that we ought not to despaire of the salvation of our adversaries. For it is easie with Christ of wolves to make them sheep, of enemies friends: and therfore we should always pray unto the Lord, for their conversion who are elected: we know there are twelve houres in the day, and that God cals some in the morning, some at noon, and some at evening, and then worketh such an admirable change in their soules, as of persecutors they become professors, of a Synagogue of Satan, a Church and spouse of Iesus Christ: as we see in the knowen examples of Nobuc­hadnezzer, Paul and others. Unto whom we may also adde these Iewes here spo­ken of.

Secondlie, we se that the conversion of the wicked is not to be ascribed unto any freewil in them: for Christ makes them to come and worship. Ioh. 15.5. Ioh. 6.44. And without him we [...] be nothing, according to that saying no man come can unto the Sonne, ex­cept the Father draw him. The consideration whereof puts us in minde both of our [...]erie & weaknes, which is come upon us by sinne: as also of the great mercie of God towards us: for although indeed it may in some sort be applied to our wil­lingned; that we come and worship: to others their unwillingnes, that they come not, but rather blaspheme the name of Christ: yet the true and primarie cause, [Page 68]which maketh us willing, wheras others in the mean time are left in their unwil­lingnesse, is the free mercie and grace of Christ, by which we are differenced and made better then others, according as it is here said, I wil make them to come &c. 1. Cor. 4.7. Rom. 9.18. and again, who hath made thee to differ? for he hath mercie on whom he will have mercie, and whom he will he hardeneth.

Here fals in a question how Christ makes us to come to worship. The Sophi­sters who plead for free-will, confesse indeed that this is a worke of grace, and without which no man can come: notwithstanding they affirme, that a man before hee is in the state of grace hath a free-wil to doe good, although weak and sleepie: which will, (say they) by grace is awakened and strengthened, and so it cooperates with grace, yea prevents it in the verie act of conversion, beeing as it were a co­working cause: as when two horses draw a chariot: or two men togither carie some waightie burden.

Moreover they affirme, that free-will is like a seeing man, who albeit in the darke he discernes nothing by reason of the indisposition of the means, yet beeing brought into the light, he presentlie discerneth every thing. So likewise they discourse much, (though differing among themselves) of the sympathie or agree­ment betwixt grace, and the will.

The Scotists will have grace to worke nothing on the will, but to have its in­fluences on the effects. But the Iesuites with Thomas affirme the contrarie, that grace workes upon the will, yet so as by an indifferent influence, and so is di­stinguished from it, according as the will is eyther good or evill.

But herein they all agree: that grace is onelie perswasive, such as is the motion of Orators unto their auditorie, unto which the will, if it will, eyther doth, or doth not give efficacie and entertainment: Ephes. 2.1 Ier. 13.23 1 Cor. 2.14 which was the heresie of Pelagius.

Now on the contrarie the scripture teacheth, that the naturall man lies dead in sinne, and is like unto an Ethiopian who cannot change his skin, or a Leopard which cannot cast off his spots: hee receives not the things of the spirit of God, for they are foolishnesse unto him: Everie imagination of the thought of his heart is onely evil continually: Gen. 6.5. & 8.21. Rom. 8.6. thus we see that mans free wil is not subject to the law of God; neither in­deed can be. For his blinde and erroneous minde cannot bring spirituall things, savinglie unto the will, neyther can his corrupt wil refuse that which is evil, as evil: but on the contrarie chooseth and delighteth in it, as if it were good. And therfore seeing that such is the corruption of our will and faculties, as that it is Christ, who makes us to come unto him, and the Father drawes unto Christ: none can affirme that the grace of conversion is onely an indifferent influence, or m [...]all perswa­sion but with blasphemie against God.

But they further object, that free-will makes man to differ from the beast that perisheth, and therfore sin could not take it away without the destruction of na­ture, wherby man should become an unreasonable creature.

I answer: It is true, if it be meant of free-will absolutely. But what is that to the purpose: we deny not free-will absolutely, for without it a man should bee no more a man, but a verie beast. But we deny that a natural man hath a free and understanding will unto that which is good, in things appertaining to God: be­cause the scripture in this pronounceth man blinde, and a servant to that which is evil, yea to be dead in sinnes, and altogither disobedient unto God. And therfore that we may come unto Christ wee have need not onely of perswasive motions, but also of an effectuall worke of grace, by which the Lord illuminateth, draweth, and regenerateth us, that so we may become new creatures: but what need have we to use many words: the sum of all is this: The natural man is dead in sin, and God gives us both the will, and the deed: Christ makes us to come unto him, what now is there left unto free will? they therfore which establish it against grace, doe rob God and Christ of their honour: precipitate man by pride into extreem dan­ger, and renew the herifie of the Pelagians, whatsoever they pretend to the con­trarie.

[Page 69] 10. Because thou hast kept the word of my patience] Now he comforts him in re­gard of the persecutions at hand; of which wee might discourse, more fullie, if we had, the histories of the Church of those times. Some understand it of the perse­cution under the Emperour Trajane: Who though he prohibited that Christians should be drawen before the Iudgement seats, yet such as were accused he com­manded to be put to death: as Plinie witnesseth in his epistles. Lib. 10. Epist. 97. Others applie it to the persecutions of Antichrist: wherwith not onely these of Philadelphia, but all the saintes upon the face of the whole earth were greevously afflicted: but the former opinion is more probable.

This consolation is also threefold. The first is an approbation of their con­stancie in their former afflictions: because thon hast kept my word. It is a great com­fort unto us, to hear, that our actions are approved of by men: but we ought much more to rejoyce if God approve thereof: for this worketh in us an assurance of a good conscience, and of the goodnesse of the cause for which we suffer: as suffe­ring not as evil doers, but as Christians. He calleth the doctrine of the Gospel, the word of his patience, and Paul cals it the word of the crosse, because we must take up the crosse of Christ, and suffer afflictions patientlie for the profession therof. He cals it his patience, or sufferance because he first suffered, beeing an example unto all them that beleeve in him: for through manifold tribulations we must enter into the kingdome of God.

And I will deliver thee] a second consolation, is a promise of deliverance in the houre of temptation, that is, of affliction, which figuratively is called the temptation of the Godly. Now hope of deliverance out of evil causeth constancie: because hope maketh not ashamed. Unto this hope we are stirred up, by laying hold on the promises of God concerning our certaine deliverance: which the Lord not onely promiseth here unto this teacher, but unto all such as are in the like temptation, that is, unto all the saintes dispersed throughout the whole earth. And therefore it teacheth us to be constant in the day of tryal, & to expect a ful, and perfect free­dome by Christ our Lord.

But this seemeth to establish the doctrine of merits, seeing Christ promiseth deliverance, because we keep his word. I answer: when the scriptures speake of workes & reward, they usually thus expresse it, as, because thou hast don this, I will multiply thy seed. Now we are to know, that this argues no mercenary reward due for desert sake: But a fatherly (though undeserved promise, annexed unto the con­dition of our obedience: For no man can be said to merit in dooing that which he is bound to performe: but we are injoyned to keep the word of Christ: and besides when we have don the utmost that we can, yet we are but unprofitable servants: & God doth onely of his free grace reward our obedience & constancy. So that the speech of Christ in this place, is not an argument drawen from the meritorious cause of salvation, but frō the condition onely without which we cannot exspect the same: for Christ promiseth to deliver none, but such as keep his word. Why then doth he thus speak? not that we should be lifted up with an opiniō of merit: but by promising a reward, hee sheweth how acceptable our obedience is unto him: as also to the end that we may increase & persevere in grace.

From the houre of temptation] The third consolation is contained in these words; temptation, that is, the cruel persecution of Trajane, or some other tyrant: in calling it an houre he noteth the brevity of this affliction, that they might the more cheerfully undergoe it. The crosse is compared to a womans sorrow in travel. Joh. 16.20. because of the shortnesse of the paine, and the joyfull effect thereof. See also Rom. 8.18. & 2 Cor. 4.17.

To try them that dwel upon the earth] the fourth consolation is taken from the use of afflictions: They are not sent as punishments from God for our destruction: but for the trial of our faith and constancie. And in this respect they are, first just: because God hath right to trie us: and 2: necessarie, Isa. 28.19 Iam. 1.3. 1 Pet. 1, 7. least we should grow slack and dull: as also very profitable, for vexation causeth us to understand, wor­keth patience, shakes of the drowsines of sin, makes our faith more pretious then [Page 70]Gold, to be found to prayle, and honour, & glory: to be short it stirreth us up ear­nestly to call upon God. Seeing therfore the Lord makes his trials so many wayes profitable unto us, Ps. 91.15. set us be patient & constant under the same. He useth this tem­ptation, to try them that are upon the earth: for God tries hypocrites & wicked men, as wel as the saintes: though the effect bee diverse. For by it the ungodlinesse, in constancy, & lightnesse of the former is made manifest, God hereby separating hypocrites, & wicked men crept into the Church from the society of saintes: for these remaine constant, the other by their apostacie manifest the secret cor­ruption of their hearts. Moreover we are to take notice, that these words them that dwell upon the earth, are alwayes in this booke taken in a bad sence, as signi­fying unfound men, idolaters, & the followers of Antichrist; as will appear in the following hystorie.

11 Behold, I come quickly] This may be referred to the following exhortation. I will come quickly, hold fast therefore that treasure of faith, which thou hast re­ceived. But it seemes rather to agree with that which went before, as a conclusion of the third consolation: promising to come quickly to destroy the wicked, & to deliver his children, least by delaying their deliverance they might seeme to be im­patient. Some referre this to his last coming. If so, then quickly, notes not the time at hand: but sooner then the world is aware of. For although the Lord be not yet come, 2 Pet. 3.9. yet he is not slack, saith the Apostle, concerning his promise, but is long suffer­ing to usward, not willing that any should perish, but that all should come to repentance. He will therfore come quicklie, that is, sooner then many thinke. For when the world shall say, peace and safety, then sudden destruction commeth. See Chap. 1.1.

Hold that fast, which thou hast] In this third part of the narration, he exhorts them, to sincerity, and constancy in the faith, that they loose not the reward: And it is added to the foregoing consolation, least by it we should become se­cure. The sentence is brief, but very emphatical. Hold fast that which thou hast. What had they? faith and a good conscience, as Paul expounds it: 1 Tim. 1.18. And indeed these are the chief heads of all spirituall blessings, the which whosoever hath, and keepes in this life, shall obtaine a crowne of glory in the life to come. These two, the Pastor and Church of Philadelphia had, and with them all other graces. For by faith, they had righteousnes, sanctification, adop­tion, and hope of glorie to come. By a good conscience they increased in sincerity, patience, and constancie under the crosse: as we have alreadie shewed: These things (saith he) hold fast, to wit, unto the end. The word ( [...]) here used, notes the necessitie of our uttermost indeavour, and strength considering the many lets and impediments, which otherwise might cause us to make shipwrack of faith, and a good conscience, unlesse we strive with all our power. Thus we see they are exhorted to perseverance in their integrity.

That no man take thy crowne] The reason is drawen from the dangerous effect of slothfulnes: for not they that fight remisly, but onely such as hold out and o­vercome, 2 Tim. 4.8 Iam. 1.12. 1 Pet. 5.4. are crowned in signe of victorie. Thy crowne, so he calleth the re­ward of life eternall: Paul termes it, the crowne of righteousnes, which shall be given to them that overcome, by Christ the righteous judge. Iames, the crowne of life: Peter, the crowne of Glorie that fadeth not away, the which all faithfull teachers shall receive, when Christ the great shepherd of the sheepe shall appeare. Thus this crowne is distinguished from those other crownes, which in ancient times were given unto conquerours. See our Commentarie on 1 Cor. 9.24.

We may here observe manie things, the which I will breifly touch.

First, we are taught, that the promises of God, ought not to make us secure, but rather to stirre up our indeavour to constancie: for we cannot assuredly ap­plie them unto our selves, except we earnestly labour to performe our duty. Christ promised indeed to this Church, to keepe them from the houre of temptation: yet he bids them hold fast what they had: intimating, that our faith and constancie [Page 71]ought not to be lessened by the promises, but rather strengthened and increa­sed.

Secondlie, we are taught, that they onely shall be crowned with the promised reward in heaven, who hold fast what they have here receyved: we shall be cloa­thed upon with our house which is from heaven: 2 Cor. 5.3. if so bee that beeing cloathed we shall not bee found naked.

Thirdlie, seeing it is called, thy crowne: it seems to denote, that in heaven we shall have every one his owne crowne: from whence it may be gathered, that as there are degrees of punishment: so there shall bee differences of reward, yea un­doubtedlie such faithfull teachers, as have brought manie to righteousnes: Dan. 12.3. shall shine as starres in the firmament.

Iovinian against whom Ierome disputeth, seems to hold that all the faithfull shall have one and the like degree of glorie: the which also some orthodoxe teachers to this day doe maintaine, grounding their opinion on the words of Christ, The just shall shine as the sunne: Matt. 13.43. whose brightnesse surpasseth the bewtie of all other crea­tures. Now however this be granted, yet we may safely conclude a degree of glorie, seeing that even the sun appears unto us, some time more, and some time lesse in brightnesse. And I beleeve, Jovinian did not denie a degree absolutely, but denied the same in respect of merit. The which we should understand more cer­tainly, were his bookes now extant: howbeit we may probablie gather so much from the very reasons and grounds laid down by Hierom himself.

In the last place we see, that no mā in this life cā come to that perfectiō or fulnes, or is so nigh unto the kingdome of God, but that he might be deprived thereof, in case he should be left unto himself, or be careles: that is, continues not faith­full in weldoeing. And therfore we are admonished, 1 Cor. 10.12. Rom. 11.20. If we stand to take heed least we fall: and though we stand by faith, yet not to be high minded but fear. But if so be, that some of the faithfull may let go their hold, and loose the crowne: where then is that (plerophoria) or full assurance of our salvation, and perseverance of the elect, of which Christ speaketh: No man shall take my sheep out [...]f my hand. Ioh. 10.28 Mat. 24.24 Ioh. 16.33. It is impossible the elect should be seduced, and therefore be of good cheare, I have overcome the world.

I answer: however Libertines and Sophisters doe hence draw such a conclu­sion, yet it followes not: For as Austin from this very place proveth, the number of the elect is certaine, and can neither be augmented, or diminished. For, (saith he) if one receives it not, except another loose it, then the number is certaine. And al­though these things are spoken unto the saintes who persevere, as though it were uncer­taine whither they should stand or not: nevertheles it onely teacheth, that we should not be wise above that which is meet, but fear. We are moreover to consider, that as the pro­mise, so the exhortation, is directed not onely to the pastor, but also unto the whole Church, in which there is alwayes a mixture of saintes and hypocrites, of elect, and reprobates, who indeed with the mouth make confession of faith, but beleeve not with the heart unto righteousnesse; and therfore are said to be deprived of the crowne, because they hold not fast that which they have, that is, that which they seem to have. According to that in Luk. 8.18. Whosoever hath not, from him shall be taken, even that which hee seemeth to have. And therefore, when such fall away, and loose the crowne, it nothing weakens the state of election: 1 Ioh. 2.19 for as the Apostle witnesseth, they are not in the number of the elect: they went out from us, but they were not of us: for if they had beene of us, they would no doubt have continued with us, &c. Vnto them therefore that of the Apostle is to be applyed. Let him which seems to stand take heed least he fall, thou standest by faith be not high minded but feare: which threatnings are manifestly spoken of highminded hypocrites, such as stand in outward appearance onely. But the salvation of the elect is sure, because they are kept by the power of God through faith, and in humilitie of minde, they shall certainely hold fast, that which they have, and never be cast off.

[Page 72] But you will say; if this Bishop, (as undoubtedly he was) were one of the elect: what need then was there of this threatning, that no man take thy crowne: seeing the elect cannot fall away, or be deprived thereof?

I answer; It is not in vaine. First, though indeed the elect cannot loose the crowne in respect of the decree of God, by which they are predestinated, and cal­led unto salvation, yet might it be taken away in respect of their owne infirmitie, if they were left unto themselves, and in respect of other causes also which threa­ten their destruction, except they were preserved by that power of which Peter speaketh: 1 Pet. 1.5.

Secondlie, these threatnings as they respect the faithfull, are conditional. Ano­ther shall take their crowne, if they persevere not in the faith: but they doe per­severe. 1: Because God keeps them unto the end. 2: Because Christ doth conti­nuallie pray for them, that their faith faile not: And 3: because they themselves always pray for the same, Ier. 32.40. and are heard, according to that promise: I will put my feare in their hearts, that they shall not depart from mee: that is, as Augustine interprets it, they shall persevere, and cleave unto me. And lastly because the Lord by such threat­nings, & exhortations stirres up the saintes in their indeavour unto perseverance. Vnto all which we may adde the testimonies of Thomas, Hierom, Bede, Haimo, and others whom Ribera citeth. See Bell. Castigatum lib. 2. de Grat. Et lib. cap. 13. pag. 334. &c.

Him that overcommeth] In the conclusion a reward of victorie is promised unto the spiritual champions, who warre under Christs banner, and to the same is an­nexed the common Epiphonema, wherin as formerlie, the diligent consideration of this Epistle is recommended unto them. The severall rewards mentioned, doe il­lustrate the excellencie of the crowne proposed.

Now it is propounded unto all, yea even unto us if we overcome: which thing we doe, when we keep faith and a good conscience, and persevere constantly un­der the crosse in the word of God. And this is the onely way to overcome, but cannot be effected, without great labour in resisting opposing, and putting to flight all enemies whatsoever. Such therfore as eyther fight not at all, or els doe it slacklie, or perfidiously fall away, they neyther overcome, nor obtaine the crowne of life▪ and so unto them these promises doe not appertaine. Let us ther­fore in consideration hereof, constantly fight the battels of the Lord. And so we come to treat of the rewards, which are cleare in themselves, though metaphori­cally propounded in a threefold promise.

I will [...] him a pillar in the house of my God] The temple of God, is the church militant and triumphant. The pillars serve both for strength and ornament unto the temple: first therefore he promiseth to him that overcommeth that he shalbe a glorious, and firme member of the Church triumphant.

The Apostles are called pillars of the Church militant, Gal. 2.9. & foundation thereof, Eph. 2.20. not as sustaining the Church (for that is proper to Christ a­lone) but as choise instruments in Gods hand, by whom he founded, preserved, & propagated the same. Others suppose the phrase to be taken from the custome of the Romans, who used to set up pillars, that is, trophees and images of honour: now in this sence it might be taken, but that Christ saith not, I will set him up as a pillar, but I will make him a pillar. But it is more probable that he alludeth to the two brazen pillars set up by Solomon in the porch of the temple, which typified the stability of the children of God.

And he shall goe no more out] This is the second promise: it shall not bee a momentanie glorie, but unchangeable perpetuall and eternall. And it seemes to be put heere in opposition to those brazen pillars, which were overthrowen with the temple by the Babylonians: but no such destruction shall befal the godly, for as the Psalmist speaketh, Psal. 125.1, 2. They that trust in the Lord shall be as mount Sion, which can­not be removed but abideth for ever. An excellent place proving the perseverance of the saintes even in this life: for whom Christ hath once made a pillar in his temple, [Page 73]he will never suffer them to go out any more, that is, to fall away from the state of grace.

And I will write his name] The third promise, An inscri­ption of a threefold name. is an inscription of a threefold name, viz. of God, of the citie of God, and of Christ. He seemes eyther to allude to the manner of the Romanes, who used to write on their statues of triumph the a­ctions of the Conquerours, the titles and names of conquered nations: as for ex­ample: To Tyberius: To Constantine alwayes Augustus: To the Conquerour of Germa­nie, of the Gothes, of Africa &c. Or otherwise he keepes still to the former allusion of Solomons pillars, whereof the right was called Jachin, which is beeing interpre­ted he will establish, and the left Boaz, that is, in it there is strength, the one beeing a type of the Jewish church, the other of the Gentiles: so Christ will write upon eve­ry faithfull man, most honourable names: which exposition might stand, but that Solomon is said, not to have written those names upon the pillars, but so to have named them. Well how ever it be, certaine it is, that both these pillars with their names were destroyed: the vain inscriptions of the Romanes perished: but the names which Christ will write upon his pillars, they shall remaine for ever and ever.

First he will write upon them, the Name of his God] not that these conquerours shalbe Gods: but the sons of God, that is, perfectly borne againe after the image of God: Indeed we are now Gods children by faith: but these glorious inscripti­ons here promised, doe not yet appeare, namely, the full fruition and majestie of our adoption.

And the name of the citie of my God] or, of the new Jerusalem, that is, I will make him an everlasting citizen of the Church triumphant: for as you may see Chap. 21.2.10. this is set forth unto us by the new Ierusalem.

Which commeth downe out of heaven] both because it so appeared in a vision un­to Iohn, in the place for calledged: as also because it hath its true original from heaven, as grounded on the eternal election of God: and besides in this life is borne of water, and of the spirit, and all the grace which it receiveth, commeth downe from above.

From my God] Three times he calleth God his God: speaking eyther as man, and our mediatour: whose office no wayes lessneth, but rather confirmeth his e­ternall essence, (see Chap. 1.1. & 3.2.) Io. 20.17. 1 Thess. 1.3. Christs new name. Or els God is here personallie taken for the father: as it is in these places: I ascend to my God, and to my Father. Before God and our Father.

My new name] To the Godlie in Pergamus, he promised a new name, but lo here he will give his new name, which he receyved of his father, beeing exalted a­bove everie name that is named, not onely in this world, but also in that which is to come. Eph. 1.10. see also Phil. 2.19.

Touching this new name, it signifies Christs glorious exaltation, and the Fa­thers setting of him at his right hand after his resurrection: now this his new name, and this fulnesse of glorie at Gods right hand, Christ will write on the Overcom­mers: but how? make them pertakers of perfect happinesse, according to their measure, and proportion, as beeing members of that bodie of which he is the head. Se more of this v. 21.

13 He which hath an eare] see Chap. 2. v. 7.11.

THE COMMENTARIE.

VNto the Angel of the church of the Laodiceans] This last epistle is full of sharpe reproofe against the pastor of the Church, because of his great hypocrisie, and vaine boasting: and withall shewes him what he should doe, perswades him to serious repentance, and propounds rewards unto them that doe the same. In this E­pistle is excellentlie set forth the lenity and forbearance of Christ our Lord: by which he suffereth hypocrites, and desi­reth their salvation. It consisteth of a preface, a narration, and a conclusion:

To the Angel] That is to the pastor & whole congregation. Now because the evils in the Church, doe usually proceed from the pastors, therfore it is justly im­puted unto them: even as the excesse, Idolatrie, prophanenes, and other wickednes of the people, were by the prophets of old laid to the charge of their priests, and governours. It is uncertaine who this Bishop was. But certainly he was a car­nal and craftie man: for though he bare the name of a minister, yet was he void of sinceritie and Godlines, and given over to coveteousnes, and luxury, & other vices.

Paul twise mentioneth this Church in his Epistle to the Collossians: chap. 2.2. there he wisheth, that their harts may be comforted &c. and Chap. 4.16. he com­mandeth that their Epistle be read of the Laodiceans, The Epist. to the La­odic. Apocrypha. Vide Bibl. S. 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.

[Page 75] These things saith the Amen] The preface (as formerly) proves the authority of the Epistle, describing Christ the Author thereof by three glorious Epith [...]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.

[Page 76] 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 accounts him to be neyther hot, nor cold, but lukewarme, who neyther is a professed enemy of the Gospel, nor yet a faithfull professor thereof, but an hypocrite: that is one as it were betwixt both; And it may be referred eyther to their life, or doctrine. As for the mixture of heathenish, and Iewish rites in the service of God, it began first to increase immediately upon the cessation of the persecution of the Romane Emperors, and when the Christian Church began to enjoye ease and tranquillity. And therefore I judge that these Laodiceans were not as yet guiltie of this evill, but they were lukewarme, as concerning faith and manners, in complying with the gentiles, to the end that beeing the lesse offensive unto them, they might quietly enjoy their trade in that noble mart-towne which abounded with all sorts of merchants: for however they desired to be accounted good Christians, yet did they not forsake their former frande and luxurie. The summe of all is this, They mingled Christ, and the world togither, and made use of religion, no other­wise then might stand with their profit and trade. Thus they were neither open enemies to Christ, nor yet his true friends: but as it were lukewarme and neutrals, that is, fained and lying hypocrites, and soo worse in Christs esteem then his pro­fessed enemies.

I would thou wert eyther hot or cold] He wisheth they were hot, that is truely zea­lous in faith and godlinesse: for the law requireth, that men should love the Lord with all their hart, and with all their soul, &c. Thus we see that to be hot, is to be up­right in hart, ful of love to God and our neighbour.

Now Christ wisheth they were cold, that is, altogither without faith and god­linesse, not absolutely, but comparatively, in asmuch as they who are cold seem to be more excusable, then such as are lukewarme, and more easily to be reformed, & better avoyded then others, and in this respect are lesse hurtfull then they. For the sin of hypocrites is greater then theirs who are open enemies: because it is a worse thing not to follow the truth in sincerity which we know, then to be ignorant altogether thereof: for such are more easily wrought upon by the means, and sooner brought to the truth: wheras hypocrites having faith onely in shew, doe imagine they see, but are blinde, and mantaine their false opinions, hating & persecuting in the mean time the truth of God.

For example, the Lutherans who beeing wedded to their false opinions, are the more hardlie drawen from them. For they hate and persecute the orthodoxe do­ctrine concerning our spirituall communion with Christ, more then the blinde Papists: Againe a Iew who is a professed enemie of Christ, will easier be brought to embrace christian religion, then an hypocriticall Iesuite, drowned in Antichri­stian superstitions. And therefore with great reason Christ wisheth, that this Church were rather cold then lukewarme: not that it is good to be cold, but be­cause a lukewarme condition is more dangerous and hurtfull then the other. We see also in natural things (from whence the metaphor is taken) that hot or cold things are more approved, then those things that are lukewarme. Hot meats in cold weather, and cold drinkes in hot seasons agree best with the stomack: but that which is lukewarme, is lothsome, and disposeth to vomit.

Hence Christ desired that the Pharisees had been blinde rather then hypocrites, who are uncapable of reproofe. Ioh. 9.41. 1 King 18.21. If (saith he) yee were blinde, ye should have no sinne: but now yee say, wee see, therefore your sinne remaineth. And the like Elias said un­to the hypocriticall and idolatrous Israelites: why halt ye betweene two opinions? If Jehovah be God, follow him: but if Baal follow him. Not as if he approved the [Page 77]worship of Baal: but sheweth that there is such a contrariety betweene it, & the true worship of God, as that they cannot possibly bee joyned togither.

And hence we are taught, whom we are to esteem in these our dayes to be lukewarme, not such as are weak in the faith, whom the scripture commandeth us to receive with all meeknesse: but those who labour to joyne Christ and Belial together, in faith, ceremonies and manners. Such also, who though they glory, as if they were come out of Babylon, and would faine be accounted good prote­stants, neverthelesse strive tooth, and naile to uphold the superstitions of Anti­christ his tittles, orders, garments, surplices, miters, crucifixes, images, and the like Babylonish stuff brought by him into the worship of God. But let us here take notice what Christ judgeth of such men.

16 So then because thou art lukewarme] The second part of the narration con­taines a threatning, with a repetition of the cause thereof: because thou art luke­warme, I will spue thee out of my mouth. Hee goes foreward in the metaphor, com­paring hypocrites to lukewarme water, which is so lothsome to the stomack, as it cannot retaine it: but casts it forth with lothsomnesse and paine: Even so hy­pocrites are abominable to Christ, for he spues them out of his mouth, that is, he re­jects them as strangers unto him

I will spue thee out of my mouth] Here we se the lenity and patience of Christ, in bearing a long time with hypocrites: yea inviting of them unto repentance, & preadmonishing them of their punishment, before he spues them out for their ob­stinacie. Gods threatnings therfore are to be understood conditionally: I will spue thee out, viz. If thou repent not.

Out of my mouth] Here it will not follow that such as are cold, are in Christs mouth, or that any of the faithfull may fall from grace: As Ribera subtilly dispu­teth. For Christ threatens this, not against the cold, but the lukewarme, who by profession and appearance are in his mouth, that is, in the Church of Christ: but indeed are hypocrites, having a forme of godlines, but denie the power thereof.

But hence we ought rather to observe, that there are allwayes many hypo­crites in the bosome of the Church, and especially among the Clergie: this mix­ture therfore should not offend us (for the divell wil alwayes sow tares among the wheat) neyther ought we to be moved with the loftie titles of hie-priests, cardi­nals, arch-bishops, bishops, prelates, and the like rabble of Antichrist.

17 For thou sayest I am rich] The third part is a confutation of the vaine boasting of this Church, in which were manie rich merchants, fallen into secu­ritie and riot: for riches doe often times befoole the owners thereof: occasion­ing in them pride and luxurie. And this seems to be the reason, why they thus boasted, to weet because they were rich, and having need of nothing. But it may also be rightly understood, that they gloried, as if they had been rich in spirituall things: for hypocrites imagine that they are just and holy, and need not grace and remission of sins as other men. Thus these gloried of their faith, but it was dead, and voyd of sinceritie and love, as is the faith of all hypocrites, and so not sufficient for the attaining of spirituall riches: And this kind of faith we willing­lie graunt to Ribera, who here cavils against us. Christ therefore mentioneth their pride as another cause for which he will spue them out: as appeareth by the causal ( [...]) because thou sayest: that is, proudlie boastest, therefore I will spue thee out my mouth.

And knowest not that thou art wretched] Here he refuteth their vanity and foo­lishnes, by a contrarie judgement of them. For as it is a vaine and foolish thing, for a beggar to boast of the riches which he hath not: even so is it for men to be lifted up with any confidence of spiritual riches before God: seeing in this respect they are altogether destitute: And though we may abound in outward goods, yet to glorie therin, is vanity, for they are transitory & perish in their use.

And knowest not Here he sheweth, that ignorance is the cause of the pride of hypocrites, & indeed ( [...]) know thy self, is a verie hard lesson: And ther­fore [Page 78]there is no better remedie to beat downe our pride, then to examine, and know our selves.

That thou art wretched] He sheweth us in five epithites, what hypocrites are, yea, what all of us are by nature.

Wretched] Gr. [...], The natu­ral miserie of all men. that is, oppressed with calamitie and sicknesse: such a thing is hypocrisie, and pride before God.

And miserable] Gr. [...], deprived of mercie, without which men must pe­rish for ever.

And poore] Gr. [...], that is, as destitute of righteousnesse, & true holines be­fore God, as the poore beggar which hath not any thing to supply his necessity.

And blinde] Gr. [...], that is one ignorant of his miserable state and condi­tion: hypocrites ordinarily are sharpe sighted in wordly matters: yea many times they have a large knowledge of divine mysteries: not withstanding touching the knowledge of themselves, they are as blinde as beetles.

And naked] Gr. [...], wanting Christ, the wedding garment. For hypocrites, though they be partakers of the Sacraments, yet beeing destitute of true faith put not on the Lord Iesus. Thus Christ in reproving of these men, stirres us up to the knowledge of our owne miserie, and the seeking after of Gods mercie: for knowledge is the first steppe to salvation.

18 J counsell thee, to buy of me Gold] In the fourth place he prescribeth, to such as are desirous of salvation, remedies against their evils. In which he metaphori­cally describeth faith, and true repentance, with the fruit thereof.

The first is, to buy Gold, this remedy is opposed to three evils. But what can a begger buy without mony? with a price indeed not any thing: but according to the manner of beggars onely by intreaty & prayer to God: alluding undoubtedly unto the prophesie of Isay. Isai. 55.1. Ho, every one that thirsteth, come ye to the waters, & he that hath no money, come ye, buy & eat, yea come, buy wine & milke without mony, & without price. Wherfore doe ye spend mony, for that which is no bread. Where the Lord teacheth us, first, that the means necessary to salvation are attained by free grace. Secondly, he reproveth their hypocrisie, who thinke to obtaine it by the merit of workes. Lastly the Simonie both of the old Pharisees, and new Romanists, who sell heaven for mony: & also their foolishnes, who bestow gold on such trash, is here con­demned.

But on the contrarie he commandeth them to buy Gold tryed in the fire, by which some understand the word of God, Psa. 12, 7. & 119.127. 1 Pet. 1.7. purer then silver tryed seven times in a fornace, to be desired above gold, yea above most fine gold. Others understand it of faith: by which onely we are made partakers of all heavenly blessings: The which being tryed by the fire of afflictions, is much more precious then gold that perisheth. Both these interpretations are sound. For Christ sends hypocrites to the law & the Gospell, by which we come to know our owne misery & want, which causeth contrition, uncovers the maske of hypocrisie, stirres up earnest desire for grace, & workes in us confidence in the mercie of God: And by faith, the forgivenesse of our sins, righteousnes, sanctification & eternal salvation is obtained through Christ Iesus.

Buy of me] A worthy sentence: Christ is that ( [...]) or merchant, who alone dealeth in the heavenlie merchandise of our salvation, offering the same unto us in the Gospel, not for a price, or in regard of workes sake: but freely to be obtained by faith & prayer. Here is that Monopolie of Christ our lord, without which there is no salvation. They therfore who look to be saved by saintes, shall misse of their expectation: and so shal all who give credit to the indulgences of Antichrist, set­ting heaven to sale for mony. XXIV. Argu. of Chr. deity. This therfore is a XXIV argument proving the God­head of Christ. For that which is here ascribed to Christ, is by the prophet attri­buted to Iehovah God.

That thou mayest be made rich] They who posses much gold, are accounted rich in the world: now it is not gold, but faith by which we posses Christ with all his treasure, that makes us rich in Gods account.

[Page 79] And white ra [...]ent] This is opposed as a remedie to the fift evill: having bought gold of Christ, we must also buy white raiment. For he saith, that we are both poore, and naked: and therfore as we stand in need of gold, to supply our po­verty, so likewise raiment to cover our nakednes. What is meant by raiment, ap­peares by the effects, namely the covering of our filthie nakednes, that is, the de­formitie, and guilt of sinne, the which cannot be covered by any righteousnes, or merit of our own. Isai. 64.6. Because all our righteousnes is as filthie cloutes in the sight of God. Now Christ with his righteousnes, is this white and impolluted garment: which is put on by faith, and in a speciall manner received of the faithfull in the sacraments. Thus we see, that to buy white raiments, is by faith to seek for, & ap­propriate unto our soules, righteousnes, and salvation in and through the alone merit of Christ. It is called white, because it is purified in the blood of Christ, that immaculate and undefiled lambe: for whitenes doth denote puritie: And he seems to allude to the manner of the Romanes called candidati, who seeking for any office or dignity in the common wealth, Vide Cicer. pro Mur. came clothed in white apparel to the place of election: by their garments testifying the integrity which becommeth magistrates. The white garments spoken of in v. 5. denote our being made parta­kers of heavenly glorie, but not so in this place: for the former place hath respect to the reward of victory after this life: but here he speakes of white raiment, with which we must be cloathed in this life, that so we 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: [Page 80]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 eat of his mean and cuntry fare. Christ sups with us, when he de­lighteth in our faith and conversion, like as frindes at meale rejoyce togither.

[Page 81] Now this is spoken by an allegory not as if Christ needed our supper, but we make ready for him, and he is said to sup with us, when in faith and [...]bedience we per­forme acceptable service, and wholie consecrate our selves unto him.

And he with me] to wit he shall sup with me. For Christ will not come emp­tie, but loaden with blessings, to inrich, and replenish them with the food of hea­ven, and communicate unto them the good things of the Gospell, as righteousnes, holines, peace, the joy of the holy Ghost, and to be short life, and eternall happi­nesse. And thus much for the allegoricall promise propounded unto us in this place.

But this allegorie is abused by Libertines, Pelagians, and Jesuites, The abuse of this alle­gorie is shewed and resuted. (whom the Lu­therans also begin to imitate) to establish bence (contrarie to the scriptures) univer­sal grace, to the injuring of the free grace of Christ. For seeing, it is said: I stand and knock, Jf any man heare and open, &c. They inferre, that God hath made uni­versally unto all this promise, and as all are counselled to open to Christ, so it is in their free-will, eyther to admit, or exclude him.

For, saith Bellarmin, they at whose heart the Lord knocketh, eyther have sufficient power to open, or els they have not. If they have, then the thing we plead for is granted. If they have not, then why I pray you, doth the Lord knock? or is be ignorant that they can­not open. Would we not account him vnwise, who should knock at his neighbours door, kno­wing in the mean time, that there is no man within to open unto him?

First, I answer with Ierom, that parables, and the exposition of darke sentences, are not to be brought for the confirmation of doctrines. Now all this is spoken allegorically, and by an anthropopatheia, and not properly: for wheras Christ is said, to knocke like a traveller at the doore, and to sup with them that open: The Iesu­ites argu­ment retor­ted upon him. If this should be taken according to the letter of the text, he should not be God omni­potent. For eyther he can open, or els he can not. If he can not doe it, except we open unto him: how then is he omnipotent? but if he can, why then doth he knocke? or what use is there that we should open to him. Would not he seem to be unwise, who should knock at his neighbours door, having in the mean time the key in his owne hand?

Secondly, the consequence will not hold from what is conditional to the thing categorically required. As, If any man heare, and open: therefore it should follow, that it is in our free-will to doe the same. For conditionals prove nothing, but what ought to be don by us, and what, if don, will follow thereupon. Thus E­rasmus disputed against Luther: If yee will, yee shall eat the good things of the earth: therefore, (saith he) men have a free-will to doe good, and repent. But this the scripture wholie denies. Can the Ethiopian change his skin? or the Leopard his spots? Ier. 13, 23. Matt. 7.18. Philip. 2.13. then may yee also doe good, that are accustomed to doe evill. A corrupt tree cannot bring forth good fruit: for it is God, which worketh in you both to will, and to doe, according to his good pleasure. Luther therefore answ [...]ng to Erasmus, saith, that oftentimes these condi­tionals, doe signifie an impossibility [...], If one should say: Jf thou thinkest, O Maevus, to equal Virgil in singing: Jt behoveth thee to sing better then as yet thou hast don. If thou thinkest to surpasse Cicero, O Scotus, then thou must in sted of thy subtilties, manifest more eloquence. If thou wilt compare with David: then compose such psalmes, as he hath don: which manner of speech, signifies things, which are not possible in regard of our owne strength, though to God all things are possible: And indeed the scriptures by such expres­sions doe declare unto us, not what we can do of our selves, but what the Lord may worke in us by his owne power.

Thirdlie, concerning universall grace, and power to open of our selves: First, it is false, that the same is bestowed on all in the state of nature: considering that the meanes of conversion and salvation is not alike offered unto all: But allwayes as it hath pleased the Lord, where, when, and to whom he would. We see, that the Turkes, Jewes, and Pagans to this day have not the meanes of salvation, which we Christians enjoy by the singular mercie of God: 2. we doe not deny, but such at whose door Christ knockes by his special grace, have sufficient helpe to [Page 82]open, so farre as concerneth the outward means, and indeed this were enough for all, but that all by nature are deafe, and dead in sins: not withstanding it is suf­ficient for their conversion, who inwardlie are wrought upon by the spirit of God. But it is untrue, that this sufficiencie is made effectuall and operative through a free-will in us: because while Christ outwardlie knocketh, we inwardlie are dead in our sins, beeing deafe, and blinde, blacke Ethiopians, spotted Leopards, evill trees, which of themselves cannot bring forth good fruit. And therfore the greatest out­ward meanes are of no force, untill there be an inward and powerfull motion, rai­sing us up from the death of sin, illuminating the minde, opening the hart, and changing the whole man: neyther is Christ ignorant that we cannot open at his knocke, much lesse unwise in knocking: but doth it, because he knowes we are inwardly deafe, and dead in sin, and unable of our selves to open: besides hereby to convince us of our miserable estate by nature, and to rayse us up from the death of sin, and to give unto us both will and power to open unto him.

And lastly the scripture speaks in a twofold manner of our conversion. Some­times the Lord attributes to us, and requires of us the whole worke therof, as if it depended altogether on our will; Isai. 1.19. Zach. 1.3. Ezech. 18.31. Mar. 1.15. Why God requireth and attri­buteth con­version to man. Chap. 6. de Grat. & lib. arbit De correp. & grat. Chap. 3. Esech. 36.26. Ier. 31.18. Ioh. 6.44. Ioh. 15.6. If yee bee willing and obedient, yee shall eat the good things of the land. Turne yee unto mee, and I will turne unto you: make you a new heart, and a new spirit: for why will yee die, O house of Israel: repent yee, and beleeve the Gospel, not, as if it were ( [...]) or in our power to doe these things. For how can they spiritually move, who are dead in sins? But the scripture thus spea­keth: 1. To teach us, that wee neither will, nor can doe any thing of our selves: but are bound to ask it of God. And 2. because God by such exhortations, threat­nings, promises and conditions doth please effectually to raise up our desire, and by his spirit inableth us to performe his will. Austin saith wel: God commandeth us those things which we cannot doe, that we may know, what we ought to aske of him. And in another place: O man observe from the commandement, what thou shouldest have: by reproofes, what thou art deprived of by thy owne default, and in prayer acknowledge, whence to receive, what thou desirest to have.

And againe, other where the Lord ascribes the whole worke of our conversion unto himself alone, and commandeth us so to acknowledge it. As, I will make you to walke in my wayes, and I will take the stony heart out of your flesh, and I will give you an heart of flesh. Turne thou me, and I shall be turned. No man can come unto me, except the Father draw him: without mee yee can doe nothing: fee the like Ephe. 2.1. and 1 Col. 2.13. 1 Cor. 2.14. Rom. 8.7. 2 Cor. 3.5. Luk. 24.45. Act. 16.14. Act. 11.18. All which testimonies doe plainly evince, that the grace of conversion is not indifferent or universall: but as our sufficient, so also our effectuall help doth wholy depend upon the generall and particular pleasure and motion of God.

Which difference of the scriptures, and the cause thereof, because the Pelagi­ans and their adherents have not observed: But [...]ther abused the former places, as if they were absolutely spoken: And corrupted the latter by their equivocations about grace, calling it (as they also do to this day) a swasorie, indifferent and re­sistible grace, limited by the will of man eyther to that which is good or evill: they have most falsly wrested the same, for to establish their Idoll of free-will. Now herewithall they must of necessity embrace all other Pelagian heresies, and impieties also: as namely.

1 That faith and good workes foreseen, doe goe before Gods predestination: and so are not from Gods predestinating of them: whereupon it will follow, that predestination beeing an effect of causes and conditions foreseen, is not to be cal­led a predestination: but rather a postdestination.

2 That faith going before predestination, must also bee before vocation: see­ing we are elected before we are called: And by this ground, not God, but man should be the author of faith: contrarie to that of Rom. 9.16. Jt is not of him that willeth, or of him that runneth, but of God that sheweth mercie.

3 That the will eyther co-working, or not co-working with foregoing grace [Page 83]doth make men to differ, which is contrarie to 1 Cor. 4.7. Who maketh thee to dif­fer from another? And what hast thou that thou didst not receive? And so the increase of faith and grace should be given according to the merit of congruitie.

4 That mans will is not corrupted, or made worse by the fal of Adam: And so eyther there should bee no originall sin at all, or els but in name onely: wheras, The heart of man is deceitfull above all things.

5 That the law is not above mans strength, but that he may absolutely fulfill the same: and bee altogether free from sin in this life, if he would: wheras the scriptures on the contrary teach. That there is not any one just man in the earth which doth good and sinneth not. All which errors establish merits of condignity, over­throw the grace, and merits of Christ, and so consequently the truth of Christian religion, beeing nothing indeed, but in name onely: and in a word confirmes pa­gan divinity and philosophy. For in all these positions, the names onely excep­ted, there is nothing but what philosophie it self teacheth, both concerning the beginnings and reward of vertue: which to philosophers is faith, righteousnes and workes.

To him that overcommeth, will I grant to sit with mee] He shuts up the epistle with the accustomed Epiphonema, or acclamatorie conclusion: beeing a promise, and as it were a third reason of the exhortation. And it is twofold: 1. from the reward of the victorie: I will grant to him, to sit with mee on my throne. And 2 from his example: Even as I also overcame, and am set downe with my father. &c. Or els this may be a reason of the former promise, wherefore Christ will grant, or give power and part of his throne to him that overcommeth: to wit, because hee now as a conquerour sitteth on the throne of his Father. For often in scripture the par­ticle [...] (here used) is causal, as in Io. 17.2. As thou givest him power. For, because thou givest &c. And Luk. 4.36. bee yee mercifull, as your Father: For: because your Father is mercifull, &c. The Throne is the seat of glorie and power. Christs throne, is the glorious power of his exaltation: the which he promiseth to make us reallie partakers of if we overcome: for we shall be coheires with him: yet so, as there shall alwayes remaine a remarkeable difference between Christ the head, and us his members: And therefore he saith not: I will grant to him to sit in the throne of my Father: that is, at the right hand of the Father: which dignity is indeed onely proper to Christ the head.

22 Hee which hath an eare to heare, &c.] See Chap. 2. v. 7.11.17.

THE COMMENTARIE.

AFter these things I saw] That is, after I had seen the first vision: for however Alcasar supposeth, that the foregoing Chapters are as a prologue to the booke: Yet Ribera, and that groundedly doth acknowledge here a second vision: because John saith, After these things I saw, that is, after those things alreadie related, I saw yet other visions.

And behold, a door was opened in heaven] As formerly I have shewed, so here a­gaine I would have it to be observed: That we are not to search for mysteries in every particular of the visions, but onely in those circumstances, which doe con­cern the quality and scope of them. Let others (if they pleas) by heaven understād the Church: & by the door opened the sence of the scriptures there interpreted, by which we search and find out the mysteries of God. But for my owne part, I un­derstand it simplie of the place, where these things were seen of Iohn, to wit: not, as formerly in Patmos, but in heaven, where, as upon a larg and ample theatre, the Acts of this vision were represented unto him. And thus the following visions are differenced from the first, as beeing of a higher nature.

He therefore saw a door opened in heaven, that is, he saw heaven opened, & with­in the heavens an open Pavilion or stage, alluding to the custome of commoedi­ants. Act. 7.56. Steeven also the first Martyr saw the heavens opened, towit, corporally, but John saw this in the spirit, as it is in v. 2. however we may hence truely conclude, that neither the perspicuity of the mind, nor bodelie eyes of man, can reach to heavenlie things, except the Lord doe open heaven unto him.

And the first voyce] The positive is here by an enallage, or change of words, put for the comparative ( [...]) first, for ( [...]) former, as Chap. 2.4. thou hast left thy first, The voyce of Christ revealing the revela­tion. that is, thy former love. And 1 Tim. 5.12. They have cast of their first, that is, their former faith: he meaneth that great voyce as of a trumpet, speak­ing unto him Chap. 1.10. For as there v. 1. it is said that Christ shewes unto his servants things that must shortelie come to passe. So here this great voyce saith: come up hither, and I will shew thee &c. So then both this and that, is the voyce of Christ the revealer of the revelation.

Which must bee hereafter] That is, the hidden things of Gods secret counsell, concerning the future condition of his Church in the world, from this present time untill the end thereof. Thus he brieflie openeth unto Iohn the argument of the following prophesie: not for the satisfying eyther of his or our desire after the knowledge of novelties: but to arme the Godlie with comfort against the ap­proching troubles.

2 And immediatelie I was in the spirit] that is, in a traunce, as Chap. 1.10. he ascribes it unto the spirit, least he might be thought to relate a dreame: for he saw these things waking: by which it appeareth, that he was come to himself after the first vision, and beeing again ravished he saw another vision (although it is not manifest, what distance of time there was betwixt them) and ascended from Patmos by the commandement of Christ up into heaven, not indeed by any locall motion, but inward illumination, the holy Ghost representing these things unto his understanding, and revealing the mysteries thereof unto him; which kinde of visions are called intellectual, as we noted on Chap. 1.10.

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 [Page 87]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 [Page 88] 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 COMMENTARIE.

ANd about the Throne] After he had described the majestie of him that sate on the Throne, that is, eyther God absolutely, or Christ the glorious Iudge: about which we need not to contend. For the sence is all one: because God sitteth and judgeth in Christ. Now he comes to describe the attendance he saw about the throne. And this second part of the Chapter, is a descrip­tion of the foure and twenty Elders sitting about the same: and of the lightnings pro­ceeding out of the throne, &c. And of the foure beasts, in the midst, and round a­bout it: with the thanksgiving of them all. In which diverse men seek diverse my­steries. Lyra understands by the seates: the Cathedral Churches: Lyraes my­steries con­cerning the seats, and their El­ders. and by the foure & twenty Elders all Bishops: alluding to so manie orders of Priests, whom Da­vid ordained weekly for the service of the tabernacle: 1 Chro. 24. But what need of Cathedrals in heaven? Hierome understands by them the foure & twentie bookes of the Old Testament, but how fitly I will not here dispute of. Others will have so many Angels to bee noted out therby. But Chap. 7. v. 11. the Angels are diffe­re need from the Elders. Others suppose more probablie, that hereby is repre­sented the companie of the Patriarks, Prophets, godly Iudges, Kings, and to be short of all the saintes under the law, who excelled in faith and piety, and now triumph with Christ in heaven. They are said to be foure and twentie, a finite number beeing put for an indefinite. Some understand it of twelve Patriarcks, and twelve Apostles, but that cannot bee: for what then should become of the rest of the Patriarcks, Prophets, Iudges and other godly governours and kings? We therefore doe rather Iudge, that by this number is noted a perfect Senate or assemblie, which ordinarily is accounted entire, if it consist of 24 persons. They are said to be Elders, because age teacheth wisdom, and skill in judgement. And indeed Senatus, a Senate, comes from senium, olde age. They sit on thrones: 1 Cor. 6.2. be­cause they rest from their labours, and shall with Christ judge the world & An­gels: not as if Christ could not judge the world without them: for the Father hath given unto him all power, and all judgement both in heaven and in earth: but 1: Matt. 28.18. Ioh. 5.22. because he is pleased to communicate this honour unto the saintes, according unto the pro­mise Chap. 3.21. And 2 because his judgement is righteous, which all the saintes, acknowledge and assent unto. This exposition (to let passe what others say) is undoubtedlie agreable unto the analogie of faith, in case any mysterie be hereby typified out unto us.

But because these Elders doe not alwayes remaine sitting on their thrones: for sometimes they rise up, sometimes they fall downe, and worship, and sing Hale­lujah to God, and to the Lambe, as v. 10. & Chap. 5.8. & Chap. 11.16. & Chap. 19.4. beeing the chiefe actors, in setting forth the prayses of God: I hence ob­serve, that in the Revelation, (where diverse persons are brought in, some ta­rying, and others departing) this first apparition or company is brought in before the amplification of the vision, not under the forme of young men, but of Elders, for reverence and gravitie sake: neither doth this any way contradict our former exposition: for in an honourable assembly, is peace and honour: by the gratula­torie harmonie is figured out the office of the prophetical Church in heaven. And indeed I see not how we should otherwise understand, what is meant by the often signing of these Elders, except we understand it as alluding to the custome and manner of enterludes.

[Page 90] Clothed in white raiment, and had on their heads crownes &c.] By this twofold ornament the priestly and kingly dignitie of the saintes is shadowed out: white gar­ments, that is, pure, bright and undefiled robes, such as become priests of righte­ousnes. And with all the puritie of the saintes in heaven, and the integritie of the divine judgement is hereby [...]gnifyed. Now whence the saintes have this puri­tie, we are taught Chap. 7.14. namely, by washing their garments in the blood of the Lambe: that is, perfectly putting on the Lord Christ Iesus, who is this white robe, wherewith we delight to be cloathed, and by which we are accep­table to God.

Crownes of gold on their heads] That is most pretious crownes, (for what is more pretious then gold?) they have them on their heads, both because they reigne as kings with Christ; Reve. 1.6. who hath made us kings and priests to God and his Father: as also because they have overcome sin, satan and the world. This is that crowne of life promised to the Angel of Smyrna Chap. 2.10. and unto all who love the Lord. Jam. 2 Tim. 4.8. 1.12. This is that crowne of righteousnes, wherein Paul rejoyced, and which is laid up for all them that love the appearing of Christ: This is that crowne of glorie, 1 Pet. 5.4. which fadeth not away, but shall certainely be enjoyed by all the faithfull servants of Christ.

And out of the throne proceeded] This second apparition shewes the majestie of him that sate on the throne, out of which proceeded lightnings, thunders & voyces: here we need not seek for any other mysteries, but onely to take notice, that these things are proofes of the omnipotencie and divine majestie of Christ, who sends forth such judgements from his throne against the wicked: as 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 [Page 91]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 shalbe 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 foure Monarchies, with the diverse conditions of the Church [Page 92]militant under them, and for this cause they are said to have severall formes, or faces: but the following thanksgiving little sutes with worldly monarchies.

Others referre it to the foure principall mysteries of faith: If the foure mysteries of faith. The mysterie of Christs incarnation to the face of a man. His passion and death to the forme of an oxe, as bearing our iniquities, and because he was sacrificed for us. His resurre­ction, to a Lyon, even the Lyon of the tribe of Iuda, overcoming death: And lastly by his ascension, he resembles the flying Eagle.

To be short, Whither foure prin­cipal An­gels: there are some who expound this place of foure principall Angels: alluding to the beasts in Ezechiel, which shadowed out (as they say) so manie An­gels. But this cannot be: For 1: the Angels are manifestly distinguished from these beasts, Chap. 7.11. Againe because these together with the Elders sing prayses to the Lambe, Chap. 5.9. Thou hast rede med us to God by thy blood: and hast made us to our God, kings & priests. which argues they were men, and not Angels.

But not to use many words: They are the Church of the New Testament. Even as the foure and twenty Elders typifie the Church of the Patriarchs and Prophets: so the foure beasts shadow out the Apo­stolicall Church triumphing with Christ in heaven. So then the Elders are types of the legal, and the beasts of the Evangelicall Church, both gloriously raigning with Christ.

But why doe these appeare before the throne? because, as the thanksgiving and following visions manifest, this is the second apparition, and serves for a two­fold use in this heavenly sight: not onely for the making up of the celestiall har­monie, but also to beare a speciall part with the companie of Elders, thorow out the visions.

The different forme of the foure beasts, Why the formes of the beasts are diverse. doth signifie the gathering of the Church of the New Testament, from the foure corners of the world, consisting of diverse nations, and peoples, and tongues: wheras the foure and twenty Elders are uniforme: because the Church under the Law consisted onely of the Iewish nation.

And in the midst of the Throne, After what manner they stood. and round about the throne] There seems to be a difficulty in this, how they could stand in the midst of the throne, and in the circuit of the throne. Some doe thinke, that they so stood, and held up the throne, like as the twelve oxen did underprop the brazen sea in Solomons temple: which was so set upon them, that all their hinder parts were inward, 1 King 7.25. But that cannot bee, for then these beasts should have stood immoveable: wheras on the contrarie we read, that oftentimes they fell downe and worshipped the Lambe: yea one of them Chap. 15.7. gave unto the seven Angels, seven vials full of the wrath of God, &c.

Ribora supposeth that three of them were round about the Throne: but the fourth, namely the Eagle beeing lifted up above the rest, flew within the circuit thereof: but there is no use to strive about this thing, as if there were a mysterie in it. For in the midst ( [...]) doth not denote a mathematicall centre, but accor­ding to our common expression, a neernesse, and in this place is put for about or close by: as, I send you as sheep in the midst of wolves. Satan came in the midst, that is, (as it is translated) among the sonnes of God. So these foure beasts were about, or neare the throne, even nearer then the Elders, as beeing before them in dignitie. That which is added: [...] and about the circuit of the throne, doth note there standing to be such, as that they were round about the sides of the throne, & as it were touched the same. So that here the copulative ( [...]) And, is declarative.

Full of eyes before and behinde] The like is said of the living creatures in Eze­kiel. By their eyes is signified the wachfulnes and singular in-sight of teachers: for it behoveth them to have as it were Argos eyes, that they may be able to feed the sheep, looke well to the things committed to their charge, search the scriptures, and keep off ravenous wolves from the flock. Thus by this heavenly forme, is set forth what they had been, and also how all other teacher ought still to be quali­fied here on earth.

[Page 93] And the first beast was like a Lyon] The shape likewise of every beast is a­greeable to the vision in Ezechiel, onely there, each living creature had foure faces: wheras here each of them hath but one. The diversity of their formes denoteth the diversity of gifts in teachers, as a Lyon their fortitude and courage: an Oxe their labour and patience: a Man their understanding and prudencie: And last­ly the Eagle their quicknesse and sharpenesse of sight: Now for other mysteries from this place I thinke it not meet for men to seeke further. But if any one be prodigal of his time, and desires to read more of these Elders and beasts: he may if it be not too tedious unto him, read Alcasar on this booke, from page 339. unto page 398.

And the foure beasts] The first part of this verse containes a description of the beasts: the latter a beginning of the thanksgiving. Now because the fourth is compared unto an Eagle, he therfore attributes unto every one of them sixe wings, full of eyes before and behinde: which is taken out of the vision of Isay, Isai. 6.2. where the use of so many wings is recorded; for otherwise we se, that birds need not more then two, to fly withall. The Seraphims are said to fly with two wings: with o­ther two they cover their faces, as not beeing able to behold the majesty of God: And with two they cover their feet: that nothing unbeseeming the divine majesty might appeare about them. In that their wings are full of eyes, Why their wings are full of eyes. it denotes that full and perfect light or knowledge, which the Church enjoyeth with God in the hea­vens. Thus we have heard the description of the foure beasts, and it is as I said before, the second apparition or cōpanie singing prayses to God, & to the Lambe: as here, so also in Chap. 5.8. & 7.11. & 19.14. and as being ministers to God, & publishers of the following visions. See Chap. 6. v. 1.3.5.7. & 15.17. &c.

And they rest not day and night] Now he shewes what was don both by the beasts, and by the Elders: the beasts incessantly worship God: The Elders rysing from their seats fall downe, before him that sits on the throne, and worship him: casting their crownes before the Throne: singing prayses together with the beasts. This is the thanksgiving wherewith the Church triumphant doth for ever celebrate God in the heavens. The harmony, is the consenting voyce of all the Prophets and Apostles. This is that 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 [Page 94]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 COMMENTARIE.

ANd, (or then) I saw] I will not here repeat all the diverse opinions of interpreters concerning this book (who rather obscure then unfold the obscurity thereof:) but onely will cite some of the most probable. The com­mon opini­on about the booke.

Most interpret it either of the booke of the old Testament, or els the whole volume of Gods booke both old and new: which is in the right hand of [Page 96]God: because it is inspired by the holy Ghost, and the contents thereof are in the hands of God alone. This booke is written within, that is obscurely in the old Te­stament, & without, that is openly in the new: or within as respecting the mystical sence, without the litterall. It is sealed with seven seales, because the mysteries there­of are hid from humane reason. 1 Cor. 2.14. It cannot be opened by any creature, because the na­turall man receiveth not the things which are of God. The Lambe alone is worthy to open it: because he onely hath fulfilled the scriptures: and he onely doth reveal unto us, outwarly by his word, and inwardly by his spirit, the hid things thereof.

These things in themselves are true, and according to godlines, but I judge they serve little to the purpose in hand: because here he treats not about the obscurity, or manifestation of legal types: neyther are the mysteries thereof revealed in this booke: but things of another nature, and which concerne the condition of the Church under the Gospel. Neither can it be said that the old and new Testament was as a sealed booke unto all creatures untill the time of Iohn: seeing it would then follow that both the Prophets, and Apostles were ignorant of the writings of Moses and the Prophets. Besides all the bookes of the new Testament were then already written: and so not shut, but knowen unto all such as had their sences exercised in the scriptures of God: even as the preaching of the Apostles opened a doore unto the faith of the Gospell unto every creature: And therefore this in­terpretation seems to be repugnant to the holy scriptures, and injurious to the A­postolicall Churches.

They seem to come neerer the marke, Another opinion of the booke. who understand it of the booke of Gods providence. For the scriptures attribute three sorts of bookes to God, 1. Of his providence, 2. of life, and 3. of universall judgement: of which we have treated Chap. 3.5. But these also differ in opinion. Some take it in a generall way for the booke of Gods decree concerning the governement of the world: which interpre­tation is to large, seeing not all Gods secret judgements, but onely such, which concerne the state of the Church are here intended.

Therefore I rather assent to them, The booke is the Re­velation it self. who understand it litterally, of the booke, in which all these things were contained, which Christ was pleased to reveale unto Iohn concerning the last times, the which he afterward penned, and left the same unto the Churches. This booke, I say, is the revelation it self: not as if he saw a materiall booke, but a visionall booke (so to speak) wherin was written Gods secret decree touching the future event of the Church, and her enemies. Thus also Andreas, & Ribera expound it.

For first this is the same booke, which Iohn (after it was opened) is commanded to eat up, that is, fully and clearly to take knowledge thereof: And which was sweet in his mouth like hony, that is, he was much delighted with the knowledge of so high mysteries: but by and by it became bitter in his belly as gall, that is, he was much greeved in foreseeing the great calamities of the Church, as we shall see Chap. 10. for the booke there mentioned is the Revelation given unto Iohn.

Furthermore the contents of the whole Revelation is taken out of this booke. For at the opening of the seventh seale, seven Angels are said to come forth soun­ding with trumpets, signifying thereby the diverse changes of the Church, in the third vision. At the sounding of the seventh trumpet, the Dragon, and two beasts are raised up against the Church, in vision the fourth. Presently here upon follow seven Angels powring forth the vials of the last plagues upon the earth, in vision the fift. Afterward one of these seven Angels pronounceth with a mighty voyce the judge­ment of the great whore, and ruin of Babylon, in vision the sixt. At length the new Ie­rusalem, with the marriage of the Lamb is represented unto John, in the last vision. whence we see that the whole matter of the Revelation was comprehended in this booke: & not included in a few Chapters: viz. from 6. to 11. as Alcasar sup­poseth.

To be short the circumstances of this booke doe altogether agree with the for­mer preface. For as Christ is there said to receive the Revelation of God, and by [Page 97]an Angel to deliver it unto Iohn: so this booke was in the right hand of him that sate on the throne, & taken out of his hād by the Lamb, opened, & delivered unto the Angel, who gave it to Iohn, commanding him to eat it, Chap. 10. Forasmuch therefore as all things thus agree together, there is no question, but this booke here spoken of, is the revelation it self, delivered unto the Apostle. These things observed, the three following circumstances will bee the lesse obscure.

1. The booke is held in the right hand of him that sits on the throne] because God is the author of the revelation: in Gr. it is, [...], at the right hand, and is put for, [...] in the hand, as appeares v. 7. where the Lambe takes the booke ( [...]) out of his right hand, & therefore it was In and not at his right hand, as some will have it. Now he is said to have it in his right hand, to the end to give it unto Christ to open. As men reach out with their right hands, what they give unto others: And I suppose we need not seek for any other mysterie in this expression.

2. It is written within and without] that is, there was no place emptie in it. For we are to understand this litterally. This booke was not made as are our bookes, consisting of diverse leaves, and so folded together: but it was one volume of parchment written within and without: according to the custome of the anci­ents, who wrote in rolles: and hence volumen, a volume, comes from convolvendo, rolling. Like as the Iewes to this day at Wormes, & Franck ford, &c. have their (Torah) written out in one volume of parchment. These parchments, because they were rolled up, were commonly writ on the inside onely. Wheras this on the contrarie, was written within, & on the backside also: which manner of rols were called, ( [...],) that is, writings, within and without, of which see Plinie. lib. 3. Epist. 5. and Iuvenal Sat. 2.

I therefore judge, that this writing, within and without signifies nothing els, but the multitude of matters: that is all such things as were exhibited unto John in this Revelation. Origen saith that within were written the promises made to the Church, and without, or on the backside, the punishments of the wicked. But this to me seems frivolous. A like booke written within and without was seen by E­zechiel Chap. 2.9. but it differs from the other both in matter and forme. In that were written the lamentations because of the calamities to befal the people of Is­rael in their captivity: wheras this booke containes the secret counsels of God con­cerning the last times. That of Ezechiel, was spread open before him: but this was seen of Iohn rolled up: Ierom understandeth that by both these bookes which were written within and without, is signified the litterall & mysticall sence of the scriptures. But there is no solidity in it: for neyther of these bookes, doe signify the booke of holy writ: neither doth every part of the scriptures, admit a mysti­call interpretation.

Sealed with seven seales] This is the third circumstance touching the booke. The number seven, is not here put for many, but is to be taken properly: for after these, there were no more seales opened. We need not search what manner of seales they were, it sufficeth to know that the booke was closely kept shut by them. For there is a twofold use of seales, first to keep things secret from the vew of o­thers, as letters, doores, cabinets, chiests, and the like: and secondlie for the confir­mation of writings, as for example, to authorise the edicts of princes, sentences of magistrates, and wills of the dead, the seales of seven witnesses make these things altogether authentick. Now this booke, was not sealed in this latter respect, but in the former, as beeing shut or kept close from the understanding of men. And therefore it could not be opened or read before the seales were taken away: which was not don until the seventh seale was removed. Let this suffice for the present, that the contents of this booke so fast sealed, were most obscure & hid, untill (the seales beeing opened) they were revealed unto Iohn by Christ.

THE COMMENTARIE.

2. ANd I saw a strong Angel] The difficulty in opening of the sea­led Booke now followeth. The circumstances thereof are five. First, an Angel proclaimeth with a loud voyce, if any one be worthy to open the booke, and to loose the seales: by which this Angel both stirs up a desire in Iohn, and others of the heavenly inhabitants, after the knowledge of these secrets, as also gives them to understand, (as hereupon it presently appeared,) that no creature could find out the hidden, and secret counsels and judgements of God concerning things to come: but it was in the power of the Lamb onely to reveale the same.

Lyra affirmes that this was the Angel Gabriel, who is called [...] strong, from the Hebrew geber, hence God is called, El [...]gibbor, Isal. 9. But this to Ribera is ri­diculous, seeing the word [...] strong, is put without an article: but how then would he have wondred at Alcasars opinion, had he seen it, who makes him to bee Hosea In Chap. 10.1. a mighty Angel stands upon the sea and upon the earth: & sweareth by him that liveth for ever & ever. And Chap. 18.21. a migh­ty Angel casts a milstone into the sea: Which some understand to be Christ, o­thers a created Angel: and indeed it appeareth he was not Christ, seeing he was not worthy to open the Booke. Besides all the Angels of God are called Gibborei choach, mighty in strength Psal. 103.20. This therefore was a created Angel, cal­led mighty, because he cryed mightily, so as he was heard throwout the heaven. Gr. [...] preaching with a great voyce, because with a mighty cou­rage he proclaimed the questiō about the opening of the booke before the whole company in heaven. Who is worthy] he saith not, who can, but, who is worthy: sig­nifying, that not skill or strength onely, but worthines is also required. For men out of curiositie may violently (howbeit unrightly) break open that which is sealed. What is meant by opening the booke. But this booke could not be opened eyther by violence, or for curio­sity sake: but onely by worthinesse or merit. He that opens it must bee [...] [Page 99] worthy, that is, indued with authority and divine power. Now to open the booke, is to make knowen the secret counsell of God about things to come.

3. And no man, Gr. [...] none in heaven, &c.] This is the second circumstance: Vpon the proclaiming of the Angel, there is a deep silence in heaven. For all crea­tures are dumbe as unable and unworthy to open this booke. In heaven] that is, Angels and glorifyed saintes. In earth] men and beasts. Ʋnder the earth] Fishes or sea monsters. Some also foolishly imagine, that the divels in hell, & the soules in purgatory are here called upon. But the scriptures by things under the earth meane, that which is in the sea: according to the second commandement: or that is in the water under the earth &c. Thus all created things are altogether insufficient to reveale these heavenly secrets: there is (I say) no wisedome in the creature to ap­prehend the counsels of God, much lesse to make them known unto others. This honour appertaines to the Lambe onely.

4. And I wept much] The third circumstance, is Iohns weeping & griefe, oc­casioned from his desire to know what was written in the booke. He saw it made fast with many seales: he heard the Angel proclaiming the opening thereof. Whence he concludes that therin was contained many worthy things necessarie to be known: but seeing all creatures were silent, as unable to open it, he weeps much, and good cause too. Now his weeping was not in vaine: for by his prayers & teares he hath his desire granted him to the ful. And here we are taught, that the mysteries contained in Gods word, whither in this or other places, are not to be understood without weeping: that is, desire study, labour and ardent prayers unto God. The which shall not bee in vaine: for though we may be ignorant of some­things, yet what soever is necessarie to salvation, shalbe revealed unto every one, that truely seekes for it at the hands of God.

5 Then one of the Elders] The fourth circumstance concerneth the Elder com­forting John: whom some wil have to be Jacob the patriarch, others John the Baptist, others Matthew: but Lyra will have it to be Peter the porter of heaven: but I passe by these fooleries. He was one of the heavenlie companie, and in likelihood one who sate next to him, wishing him to desist from weeping, for howbeit all crea­tures fayled, yet there was one viz. Christ, worthy to open the booke, & loose the seales. Shewing us that all ought to direct their prayers unto Christ: & not unto the saintes. He cals him, the Lyon of the tribe of Judah, alluding to the words of Ia­cobs blessing: Judah is a Lyons whelpe, viz. in dignity, strength, & kinglie power. Gen. 49 9. Of the tribe of Judah] For Christs mother was of this tribe. The root of David] com­ming of the progeny of David: for Marie the mother of Christ, was the daughter of David. Christ therfore as he is man, is of the seed of David: as again he himself witnesseth Cha. 22.16. I am the root and the off-spring of David. He also is the Lyon of the tribe of Iudah, conquering by his divine power, satan, death & hell.

Hath prevailed] Gr. [...] hath overcome, which is eyther absolutly put, for [...], he was found worthy (Beza hath obtained) or transitivelie, for, XXVII Ar­gum. of Chr. deity. he hath excelled all creatures in dignity & power. Which is an excellent argument of the person and office of Christ. Of his person, both that he is true man, beeing of the root of David: and true God, because he hath overcome. Of his office, that he is the onely mediatour & revealer of the secrets of God: and not onely the Doctor of the Church: but also the redeemer therof, as we shall heare by & by. Thus we see how he admits of no creature with him into the society of this function: whosoe­ver therfore substitutes any other mediatours together with the Lamb, herein they make this mighty Angel a liar, who proclaimeth, that neither in heaven, nor in earth, or under the earth, any creature is found worthy to open the booke of God.

6 And I beheld, and lo in the midst of the throne] This is the fift circumstance touching the Lamb. His seat, gesture & forme is described in this verse: his action in the following. Now without doubt Christ is represented by this Lambe. Before he was called a Lion, because of his dignity, and power: here a Lamb, noting his innocencie and oblation. For he was brought as a Lamb to the slaughter, Isai. 53 7. & as a sheep [Page 100]before her shearers is dumbe, so he openeth not his mouth. And indeed nothing els was typed out by the two Lambs daylie offered under the Law, Ioh. 1.29.36. 1 Pet. 1.19. but Christs perpetual and effectuall sacrifice. For he is the Lamb of God, which taketh away the sins of the world: And by whose pretious blood we are redeemed.

By the way we may take notice, that Christ is here called a Lamb, Gr. [...] without an article: And yet not any Lamb, but onely Christ is to be understood hereby. Which confutes their opinion, who thinke, because in Chap. 13.12, Anti­christ is said to have two hornes like a Lamb ( [...]) without an article, that there­fore not Christ, but indefinitely any Lamb is there spoken of. Neither is the rule among Graecians, always true viz. Whensoever any certaine individual is noted, that then an article is allwayes required. For we see here the contrary: as also in Chap. 14 1. where [...] the Lambe, is put without an article: which cannot be under­stood of any but of Christ.

This Lamb he saw in the midst of the throne and of the beasts] that is, between God and the Church triumphant, shewing that he is the mediatour betwixt God and man. In Chap. 7.17. he is said to stand [...] in the midst of the throne, whereby is signified his exaltation at the right hand of God. For how­soever in the state of his humiliation he was lower then the throne: yet now bee­ing glorified he hath obtained to sit on the throne of the Father. And therefore he saith, Chap. 3.24. To him that overcometh I will grant to sit with me in my throne, even as I also overcame, and am sit downe with my Father in his throne.

In the middest of the beasts] See Chap. 4. v. 3.6.

Stood as it had been slaine] The gesture of the Lamb is twofold. He stood, and as it were slain. By the latter his death is signified, by the former his resurrection. He appeares not slain, but as if he had been slain, not dead, but living, having the markes of his death in his side, hands, & feet. Wherefore he stood as a conque­rour, revived from death to life, having like a Lion overcome the same. There­fore he saith Chap. 1.18. I am hee that liveth and was dead: and behold, I live for e­vermore. Wherefore we must not looke upon him simply as a Lamb: but respec­tivelie, as a Lamb slain for our sins, and raised againe to life for our justification. Furthermore his appearing in the forme of a Lamb, doth not contradict what we spake before touching his sitting on the throne: for he is a Lamb, in regard of his humiliation and office, and he is God, and sits with the Father in the throne in respect of his deity.

Having seven hornes] An admirable forme, for who ever saw a Lamb with seven hornes, having eyes in, or under every one of thē. But is seven here to be taken inde­finitely for many? No, but properly answering to the number of the sevē seales. To teach us that the Lamb wanted neyther power, nor wisedome to unloose the same. His hornes denote 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.

[Page 101] 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 [...]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 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, 1 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, 2 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 God­ward.

And golden vials ful of odours] The priests of old made odours for 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 [Page 103]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. whō 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 [...]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 [Page 104]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 song together with the beasts and Elders: for howsoever the Angels are not redeemed by the blood of Christ, as men: yet in Christ they are gathered together in one, Eph. 1.10. beeing subject unto him as to the head of the Church, whereof they are members: and therefore they also prayse the Lambe, as their Lord, and blesse him in regard of the redemption of man-kind. The number of Angels he saw, are said to be ten thousand times ten thousand & thousands of thousand, that is, infanite: for so the Hebrewes speaking of time without end: expresse it, by ages of ages. This number seems to be taken out of Dan. 7.10. where many millions of Angels stood before the fiery throne of God: which is for the excee­ding great comfort of the godly: for seeing so many thousands of Angels are ready to doe the commandement of God, and of the Lambe: why then should we feare any adversary power which lifts it self up against God and his Church.

Saying with a loud voyce worthy is the Lambe] This company of Angels with songs and prayses, set forth seven divine titles of the Lambe, all which he is most worthy to receive: not as if he received them from the creatures, but because all creatures are bound to render the same as most due unto him, seeing he hath obtained all these things by eternall generation, and by his exaltation at the right hand of God his Father. And it is worthy our observation, that however all these titles are most divine: yet the Vbiquitie of his flesh is not reckoned amongst them.

Power] because he is omnipotent Chap. 1.8. and all power is given unto him, Matth. 28.18.

Riches] For in him are hid all the treasures of wisdom, Col. 2.3. & knowledge.

Wisdom] For he is the eternall wisdome of the Father, and of him is made wis­dome unto us, that is, the teacher and author thereof.

Strength] Because by his divine strength and power, he hath overcome satan, the world and all other enemies.

Glorie] because he gloriously raigneth at the right hand of his father.

Blessing] he is worthy indeed to be blessed for ever: because in and through him, all nations are made partakers of all blessings.

13 And every creature] The fourth apparition is of all reasonable creatures in heaven and in earth: and of unreasonable both in the sea, and under the earth. And all that are in them viz. whither in heaven, or in the earth, or in the sea. Ribera understands by the creatures under the earth, the soules in purgatorie: But this fiction Alcasar approves not of. Others understand it of the evill spirits which will they nil they are compelled to acknowledge, & to stand in fear of the power & glorie of Christ: not because they love him, but hate him and murmure against him. But the true meaning is, that not onely men, but all creatures, yea even the di­vels themselves doe shew forth the prayse of God, XXXI. Argum. of Christs deity. because in some sort, they serve to illustrate and set forth his glorie.

Here again we may note that Christ is adored with religious worship by all creatures, the which evidentlie proves that he is God: and this is to be added to [Page 105]the former arguments. The exception of the Samosatenians is frivolous, who will have a created divinity to be communicated unto Christ. But God himself saith, that he will not give his glory, that is, the glory of religious worship, to any crea­ture. But the Idolatrous Papists doe more shamefully dishonour God and the Lamb in attributing religious worship to Angels, to the spirits of men deceased, to Images &c: let them therfore looke to it, how they wil answer the foresaid he­reticks, nay rather how they will answere the Lord, when he shall call them to account for it.

14. And the foure beasts] As the beasts and Elders were first in manifesting their joy: so here againe they joyne with the Angels and other creatures in pray­sing the Lamb & conclude the thanksgiving by saying Amen thereunto: of which see Chap. 1.6. The Elders by falling down worship him, who liveth for ever and ever, that is Christ: Chap. 1.18.