Exposition on the Catholic Epistles, Revelation
THE REVELATION OF St. IOHN.
BEcauſe it hath beene queſtioned what Iohn wrote this Booke, and of what authority it is, and alſo what the ſcope of it is, it will be neceſſary before we enter vponupon the particular obſcurities occurring herein to diſcuſſe theſe things. And firſt touching the Author,Euſeb. l. 7. c. 25. Pareus ſaith out of Euſebius, that it was ſometime held to bee written by Cerinthus the Heretike, for the maintenance of a fond opinion, that the faithfull ſhould liue here with Chriſt in all manner of pleaſure a thouſand yeeres. But the Greekes were neuer of that opinion, neither can it poſſibly ſtand, ſeeing nothing is more plainly in this Booke ſet forth than the eternity of Chriſt, which was by Cerinthus impugned, holding that Chriſt was not before the Virgin Mary. Euſeb. l. 3. c. 39.The ſame Euſebius alſo writeth of another Iohn, a Diuine, whoſe Monument was ſeene at Epheſus, together with the Monument of Iohn the Apoſtle, whom to hauehave beene the Author of the two laſt Epiſtles of Iohn and of the Reuelation, Dionyſius Alexandrinus conſenteth. But this title, The Diuine, could not ſo rightly be giuen to any as to Iohn the Apoſtle and Euangeliſt, ſeeing he excelled all others in writing of the Diuinity of Chriſt. And therefore Arias Montanus, to put it out of all doubt, that the Apoſtle Iohn, and not any other, was the Author of this Booke, hath prefixed this title, The Reuelation of the holy Apoſtle and Euangeliſt, Iohn the Diuine. For though this bee not in the title, yet ſo much in effect is in the Text, chap. 1. verſ. 2. Iohn which witneſſed the Word of God, and the teſtimony of Ieſus Chriſt, and the things which he ſaw. For this is plainly a Periphraſis of Iohn the Apoſtle, ſeeing he gaue teſtimony to Chriſt by this name,Ioh. 1. The Word, In the beginning was the Word, &c. and here ſpeaking of his comming to iudgement, he ſetteth him forth by the ſame name,Reuel. 19.13. 1 Ioh. 1. His name is the Word of God. And he beginneth this Epiſtle, with What wee hauehave ſeene with our eyes and hauehave beheld, &c. And in concluding the Goſpell, he is ſpoken of as a witneſſe, and his writing as a teſtimony; This is the Diſciple witneſſing theſe things, Ioh. 21.24.and wee know that his teſtimony is true. Againe, the circumſtance of the place ſpeaketh plainly, that Iohn the Apoſtle, and not any other was the Author of this Booke: for this Iohn was baniſhed for the Goſpels ſake into Pathmes by Domitian the Emperour.Euſeb. 3. c. 18. Wherefore by the conſent of all the beſt Writers, the Author of this booke was Iohn the Euangeliſt and Apoſtle: ſo ſaith Iuſtin Martyr, dial. cum Tryphone. Iren. lib. 4. c. 37. Clemen. Alex. Pedagog. lib. 2. cap. 12. Orig. Hom. 7. in Ioſ. Athanaſ. in Synopſi. Epiphan. Haereſ. 51. Chryſ. Hom. 5. in Pſal. 91. Tertul. lib. 4. Contra Marcion. Cyprian. exhort. Martyrij cap. 8. Ambroſ. Pſal. 50. Auguſt. 39. in Iohan. Hieron. Catal. Scriptorum illuſtrium, &c. Graſſerus comparing this booke with Daniel ſaith, that they are alike in their Authors: for as Daniel, ſo Iohn was a man greatly beloued of the Lord: If it bee demanded when he wrote this Booke,Invita Ioan. Ierome anſwereth, that hee wrote it when Domitian moued the ſecond perſecution after Nero, the fourteenth yeere of his reigne. And with him agreeth Ireneus a moſt ancient Writer,Iren. l. 3. cap. 25. ſaying, Iohn wrote the Reuelation almoſt in our time towards the end of Domitians Empire. For Iohn liued longer than any other Apoſtle, euen to the third yeere of Traian, which was 102. from the birth of Chriſt according to Ierome, which was ſix yeeres after hee wrote this Booke, which was written Anno 96. And for this cauſe it is placed after all other bookes of holy Scripture, becauſe it was written after them all in time,Reuel. 22. and is as it were the ſeale of them all, being fenced with a charge of adding no more, as the firſt Bookes written by Moſes were.Deut. 4.
Secondly, touching the authority of this Booke, Graſſerus ſheweth, that it was ſometime refuſed for canonicall amongſt Chriſtians, as Daniel was amongſt the Iewes becauſe of the obſcurity, through which it was thought little beneficiall to the Church to be read. But as Daniel was after the captiuity receiued into the Canon, and afterwards had Chriſts owne teſtimony,Rab. Samuel prooemio in Comment. Dan. Mat. 24.15. (though the Rabins doe ſtill diſpute whether it ought to be reckoned amongſt the immediate workes of the holy Ghoſt) ſo this reuelation was very anciently receiued into the Canon, witneſſe the Councell of Ancyra in the appendix, which was before the Councell of Nice, and the third Carthag. Councell, Can. 47. And good reaſon, ſeeing it was written by an inſpired Apoſtle, and is teſtified by the Author to be the Reuelation of Ieſus Chriſt. Neither is there any doubt made of the authority of it at this day, no not amongſt the Lutherans themſelues, though Luther ſometime in tranſlating the new Teſtament left it out for the obſcurity.
Touching the ſcope of this booke, the ancient Fathers hauehave giuen vsus little or no light into it. For howſoeuer ſome of them hauehave written vponupon it, as Iuſtin Martyr, Ireneus Lugdunenſis, Ieron. in vita Iohan. Euſ. l. 5. c. 25.and Melito Sardenſis, as teſtifieth Ierome and Euſebius, yet we want their bookes, but onelyonly that Ireneus hath ſomething touching it, lib. 5. cap. 21, 23, 25. and Auguſtine, lib. 20. de Ciuit. Dei, cap. 7. vſque ad 18. yet ſo many of later times hauehave written hereupon, as that one a popiſh Writer numbreth 100.Alcaſar. But they of that ſide hauehave rather written to bleare mens eyes from ſeeing the truth, than to inlighen them herein. They generally referre the things here foretold to the end of the world, when Antichriſt ſhall come and tyrannize but three yeeres and a halfe, whereas the Author of this booke teſtifieth that theſe things muſt ſhortly come to paſſe.Verſ. 1. The obſcurity of the things here deliuered hath deterred men anciently from writing vponupon it. For ſo Saint Auguſtine confeſſeth, ſaying, In the Reuelation there are many obſcure things that may exerciſe the minde of the Reader; Lib. 20. De ciuit. D…i, c. 17. Obſcura multa leguntur vt mentem legentis ex…r… al; & pauca in co ſunt, ex quorum manifeſtatione indagentur caetera cum labore, maximè quia ſic eadem multis modis repetit, vt alia atque alia dicere vidcatur, cum aliter atque aliter haec ipſa dicere inu…ſtigatur. Epiſt. ad Paulin.and there are few things in it by the manifeſtation whereof other things may be found out with labour, chiefly becauſe he doth ſo repeat the ſame things many waies, ſo as that he may ſeeme to ſpeake diuers things, when as indeed he is found out to ſpeake the ſame things diuers waies. And with him Ierome conſenteth, ſaying, The Reuelation of Iohn hath as many Sacraments as words, in eueryevery word many vnderſtandings lie hid. For this cauſe euen they which hauehave written vponupon it, hauehave generally acknowledged that they were a long time afraid to aduenture vponupon ſo difficult a worke: but ſith experience in theſe latter daies doth helpe much to enlighten theſe darkneſſes they hauehave profeſſed, that they hauehave with great aſſurance ſet forth their expoſitions, reaping rather more comfort and ſupport from hence than from any booke of the holy Scriptures beſides. And for mine owne part, I muſt needs confeſſe, that almoſt twenty yeeres are now paſt ſince my entrance into the Miniſtery, before I durſt attempt any thing about ſo great a worke. Amongſt all the beſt Writers that I hauehave ſeene, it is generally agreed that the ſcope of this booke is to ſet forth both the eſtate of the Church of God then vnderunder the figure of thoſe Churches in Aſia, and thenceforth to the end of the world. OnelyOnly ſome doe ſo vnderſtand all things after the fourth Chapter, to bee ſpoken of that which was to come, as that they admit of no mixture of things paſt, whereas others vnderſtand in ſome of the viſions, a repreſentation of ſome things paſt alſo, for the more orderly proceeding to things to come. Againe, ſome expound the Epiſtles to the ſeuen Churches, as Propheticall; others only as Hiſtoricall, granting that in them all are indeed admoniſhiſhed whoſe caſe is alike. Laſtly, ſome hold that eueryevery ſucceeding viſion almoſt ſetteth forth a new thing to come; but others, that the whole period of time to come, from the daies wherein this booke was written with the moſt notable euents, are comprehended in eueryevery viſion, and ſo the ſame things are againe and againe iterated vnderunder diuers ſimilitudes, the former ſetting them forth obſcurely, the latter more plainly. But whether coniecture be moſt probable, we ſhall ſee in the proper places as we ſhall come to them in order.
Concerning the title of this booke, with the ſingular commendation thereof in the three former verſes, there is no difference amongſt Expoſitors. For all agree, that the Apocalyps in Greeke, or Reuelation in Engliſh is an opening of hidden things, ſuch as all things to come are, and therefore though they bee but darkly reuealed, yet not ſo darkly, but that wee may by diligent ſearch vnderſtand them, elſe how is it a Reuelation? Neither is it loſt labour to take great paines to vnderſtand what is here reuealed,Verſ. 3. ſeeing they are pronounced bleſſed that reade and heare, and keepe that which is here written. And whereas it is intituled,Verſ. 1. The Reuelation of Ieſus Chriſt, which God gaue vntounto him; it is by all agreed, that this title is put vponupon it for the honour of the worke, and becauſe it was not Iohn, but Ieſus Chriſt that reuealed theſe things by his Angel vntounto Iohn, and it is ſaid to bee giuen him of God in reſpect of his humanity. Laſtly, whereas it is added, The time is neere, it is to be vnderſtood in reſpect of God, to whom a thouſand yeeres are but as one day. That which followeth,Verſ. 4, 5, 6. verſ. 4, 5, &c. giueth more occaſion of queſtion.
Why doth Iohn direct this booke to the ſeuen Churches in Aſia, and not to all Chriſtian Churches in generall, Queſt. if theſe things concerne all?
To this one ſaith; Anſw. Fox.That this haply is not done without a myſtery, the number of ſeuen being a number of perfection, and ſo all Chriſtian Churches whereſoeuer are ſaluted vnderunder their name: or elſe becauſe the Holy Ghoſt foreſaw the power of Satan in perſecuting, to be firſt exerciſed againſt them as the euent alſo declared. And this expoſition is followed by Brightman and ſome others. But becauſe here is not only the number of ſeuen generally ſet down, but alſo a particular enumeration of theſe ſeuen by name, ſhewing that theſe are principally and firſt meant here, & others only by way of conſequence or deduction, laboring with the like vices, or endued with the like vertues: I rather ſubſcribe to Pareus, with whom alſo Gorran ſaith the ſame, That this firſt viſion doth directly concerne thoſe ſeuen Churches only, the reſt all in generall. This Aſia was the leſſer, a part of the greater Aſia, in the ſeuen principall Cities whereof Iohn had founded Churches, but being now baniſhed, hee is directed to admoniſh the Biſhops left behind him of their duty. And thus much ſhall ſuffice to hauehave ſpoken of theſe Churches here: whether they be typicall, and how, ſhall be conſidered in the proper place.
I haſten now to another queſtion in this ſalutation, Queſt. whom he meaneth when he ſaith, Which is, which was, and which is to come, and by the ſeuen Spirits and Ieſus Chriſt? If the three perſons in the Trinity, why is eternity appropriated to the Father onelyonly? and if the Spirit is but one, why is he called the ſeuen Spirits? and why is Ieſus Chriſt the ſecond perſon in the Trinity placed laſt, contrary to the order of all other Scriptures?
It is agreed by all, Anſw. that here are ſet forth the three perſons of the Trinity; but how, there is ſome difference. Brightman telleth of one Arethas, Brightman.that by the firſt words, Which is, which was, and which is to come, vnderſtood the three Perſons of the Trinity, becauſe the Father is elſewhere alſo ſet forth by this name, Which is, Exod. 3.14. the Sonne by this name, Which was, Ioh. 1.1. and the Holy Ghoſt by this name, Which is to come, Ioh. 16.8. but this hee diſclaimeth, becauſe there is ſuch a diſtinct enumeration of the three Perſons, as that this muſt needs be vnderſtood of the nature of the Deity aſcribed onelyonly to the firſt Perſon, to ſet forth his conſtant and immutable truth in his promiſes, vnderunder the Goſpell, which is; vnderunder the Law, which was; and at the end of the world, which is to come. Some referre this deſcription to Gods Eſſence onelyonly; but it is moſt probable that God hath thus ſet forth himſelfe for our ſakes, that wee might hauehave comfort in his certaine accompliſhment of his promiſes, and therefore a word is vſed to ſet him forth already comming, foreign, not foreign. And this truth, preſent, paſt, and to come, is aſcribed to the firſt Perſon onelyonly, as to the fountaine and Author, reſpect being had to the order of doing, but it is common to all three perſons; onelyonly becauſe the Sonne and the Holy Ghoſt execute theſe things, it is not aſcribed here vntounto them. Againe, touching the ſeuen ſpirits the ſame Author ſaith, that the holy Ghoſt is thus called, reſpect being rather had vntounto the gifts of the ſpirit in the Saints, than vntounto his nature: and thus he is ſaid to ſtand before the throne, not as inferiour, but for orders ſake here and elſewhere the Spirit and the Son are ſpoken of, as miniſtring to the Father, becauſe by them the things here ſet forth are immediatly executed.
Laſtly, the Sonne is put in the laſt place, in regard of the large deſcription of him intended, as by whom wee are made partakers of all benefits. Pareus reckoning vp diuers expoſitions of theſe words, which is, which was, and which is to come: Pareus.(ſome vnderſtanding them of the Sonne, which is one God with the Father, which was in the beginning, and is come to iudge all men; and ſome of the Father, which is of himſelfe, hauing his beginning from none, which was before all time, & which is to come to iudge the world: & ſome of the eſſence of the Trinity, eueryevery Perſon being by this periphraſis vnderſtood) expoundeth them of God the Father, though common to eueryevery hypoſtaſis, as a periphraſis of his eternity; which is now, was before all worlds, and ſhall be for euer and euer: for ſo which is to come, is to be expounded, which ſhall be without any mutation or ſhadow of change, and hee obſerueth the ſame deſcription of the Sonne, verſ. 8. Touching the ſeuen ſpirits, hee ſheweth, that ſome hauehave taken ſo great offence at this, that they hauehave reiected this booke for ſetting forth ſeuen ſpirits, when the Spirit of God is but one. Some againe by the ſeuen ſpirits vnderſtand the ſeuen Angels, that miniſter before the throne of God, as Lyra, Andreas, Ribera, &c. for there are ſeuen principall Angels to whom the care of mankinde is committed, of whom it is ſpoken, Tob. 12.15. I am the Angel Raphael, one of the ſeuen which are before the Lord: and Clem. Alex. ſaith,Lib. 6. Strom. There are ſeuen Angels who hauehave the greateſt power, by whom God prouideth for all men. But this cannot ſtand, becauſe he prayeth for grace from the ſeuen ſpirits, to giuegive which, is a propriety of the godhead onelyonly, and therfore the ſeuen ſpirits are ioyned vniuocally with God the Father and the Son, as being together with them the efficient cauſe of grace. By the ſeuen ſpirits therefore in this place, is to be vnderſtood the holy Ghoſt, according to the moſt common expoſition both of ancient and moderne Diuines: it is called ſeuen ſpirits, either for the multiplicity of graces, or reference being had to the ſeuen Churches; for which it is as ſufficient as if there were ſeuen ſpirits. Touching Ieſus Chriſt put in the laſt place, it is to bee vnderſtood, that a preciſe order is not obſerued in other places in ſpeaking of the Trinity: for 2 Cor. 13.13. Ieſus Chriſt is firſt named, and then God the Father. All other expoſitors ſpeak almoſt to the ſame effect, ſo that what hath already beene ſaid, may fully ſuffice for the reſoluing of all theſe doubts, without adding more. Whereas there is a little difference in expounding that periphraſis of God, which is, which was, and which is to come, vnderſtand both his eternity, and his immutable conſtancy, and it will eaſily be reconciled: and ſo it will be no ſmall comfort vntounto vsus to conſider, that God will be the ſame gracious God vntounto his Church, that euer he hath beene, and is ſo farre from delaying, as that he is euen now vponupon the point of comming to accompliſh what he hath promiſed.
Queſt. Why is Chriſt called a faithfull witneſſe, and the firſt-borne from the dead? When as it is to him that all others giuegive witneſſe, and hee is not the firſt that aroſe from the dead: for Eliſha raiſed one, and Lazarus was raiſed vp before, and many dead bodies of the Saints aroſe at the time of his paſſion.
Anſw. The threefold office of Chriſt by the conſent of all is here ſet forth: the faithfull witneſſe his Propheticall, the firſt-borne from the dead his Prieſtly, Prince of the kings of the earth his Kingly office: and he is called the faithfull witneſſe, as the head and chiefe of all that with their bloud hauehave ſealed the truth: the ſame is ſaid of him alſo, Ioh. 3.11. chap. 5.31, 32. chap. 18.37. 1 Tim. 6.13. 1 Ioh. 5.7. He is ſaid to be the firſt-born from the dead, becauſe the chiefe and the Lord of all, who aroſe from the dead by his owne vertue, and ſhall raiſe vp all at the laſt day. And of theſe offices, the firſt thus ſet forth, ſerueth to ſhew the vndoubted certainty of theſe things; and the other may comfort vsus in reſpect of our reſurrection, whereof his riſing againe is a certaine argument, when wee ſhall bee borne againe to immortality as we were firſt borne to corruption.
Queſt. How are wee made Kings and Prieſts vntounto God?Verſ. 6. and wherefore are theſe things commemdrated?
Anſw. Wee are made Kings,Rom. 8.16. becauſe aſſumed to bee coheires with him of the kingdome of heauen;Rom. 12 1. and Prieſts, becauſe wee offer our ſelues vp as a liuing ſacrifice vntounto God when we mortifie our ſinnes. Now this together with his louelove towards vsus, and his waſhing away of our ſinnes, are reckoned vp as three effects of his threefold office, giuing vsus perpetuall occaſion of aſcribing all glory and praiſe vntounto him.
Queſt. Why is mention made of his comming with the clouds, when they that pierced him ſhall ſee him?Verſ. 7.
Anſw. For the comfort of the godly, and for the terror of the wicked; for though he may ſeeme for euer to be abſent in the midſt of ſo many miſeries endured by his Church, yet hee ſhall come againe to iudge and reward eueryevery man according to his workes, at what time the cauſe of the Church ſhall bee vindicated, and his bloudy and cruell enemies which hauehave pierced him ſhall weepe and waile, and ſeeke in vaine to hide themſelues from his angry and terrible preſence. And it is to be noted, that he ſaith, He ſhall come with the clouds, not in the clouds, to intimate his diuine maieſty, this being a part of Gods glory in his going forth,Pſal. 97.2 Clouds and darkneſſe are round about him.
Queſt. Why is it againe repeated, which is, which was, Verſ. 8.and which is to come, Alpha and Omega?
Anſw. Ribera expoundeth this of the Trinity, as if theſe words were the beginning of the viſion: but by the conſent of all others, it is ſpoken of Chriſt to put it out of doubt, if any ſhould queſtion his comming to put his enemies to confuſion: for there is no doubt to be made hereof, becauſe he is the Lord Almighty; thus he was at the firſt, and thus he will bee at the laſt. That it is ſpoken of Chriſt, appeareth alſo verſ. 11. and 17. and ſo it is applied by Nazianzen, Orat. 35. Ambroſ. lib. 2. cap. 3. de fide; and Athanaſius in Matth. 11.27. Whereas he addeth, ſaith the Lord, this is done after the manner of a Prophet.
And hitherto of the proeme or entrance of this booke: now followeth the body of it, which Pareus diuideth into ſeuen viſions: the firſt whereof, is from verſ. 9. of this Chapter to the end of the third, containing nothing propheticall, but altogether doctrinall and hiſtoricall. The other ſix viſions are altogether propheticall of things to come, but onelyonly in three places, where the argument of the viſion requireth a repetition of ſome things paſt, as Chap. 12. where is a repetition of the firſt beginning of the Goſpel, and Chap. 17. where mention is made of fiue kings which had beene before, and Chap. 20. the beginning of the binding vp of Satan for a thouſand yeeres, being begun fiue and twenty yeeres before at the deſtruction of Ieruſalem, when the Iewes had no further power to hinder the proceedings of the Goſpel. Theſe ſix viſions are not a continued prophecie of things to come, which ſhall in ſuch order ſucceed one another, (for moſt of them doe extend to the end of the world) but like vntounto a Tragedy, wherein the fame things are diuerſly acted. For ſo what is repreſented in the firſt viſion here by one appearance, is repreſented againe & againe in others by other appearances: the firſt ſetting things forth more obſcurely, the other more plainly; and this iteration is made for more aſſurance, as Peter ſaw a ſheet let downe from heauen three times. And as in a Tragedie in eueryevery ſcene there is muſicke to giuegive the more content, and to delight the mindes of the ſpectatours; ſo in theſe viſions there is ſinging and praiſing of God. Theſe viſions yet doe not all of them ſet forth the whole period of time to the end of the world, nor the ſame occurrences within the compaſſe of the ſame time, which one ſetteth forth with another, but one ſome moſt remarkable matters, and another others happening in that time. Foure of them are vniuerſall containing the whole time, the firſt, Chap. 4, 5, 6, 7. the ſecond, Chap. 8, 9, 10.11. the third, Chap. 12, 13, 14. and the ſixt, Chap. 20, 21, 22. The other two are particular, becauſe they ſerue to ſet forth onelyonly the two laſt parts of the whole time, which is diuided into ſoure. Firſt containing the time of the Churches wreſtling, and flouriſhing vnderunder the perſecutions of heathen Emperours, till Conſtantine the great. The ſecond, the time of reigning and growing corrupt, till the ariſing of Antichriſt. The third, the time of Antichriſts oppreſſion, till the two witneſſes. The fourth, the time of Antichriſts ruine and vtter deſtruction. And theſe two laſt times only are handled in the fourth and fifth of theſe Propheticall viſions, the one ſetting forth the deſtruction of Antichriſt vnderunder ſeuen vials, chap. 15, 16. and the other by caſting him into the lake that burneth with fire and brimſtone, chap. 17, 18, 19. And thus he ſheweth, that Nicolaus Collado before him vnderſtood theſe viſions; and S. Auguſtine giueth an hint of it, when as he ſaith, that S. Iohn doth repeat the ſame things many wayes,Lib. 20. de ci…. Dei, cap. 17. as was touched before. The ſame method almoſt is ſet forth by Gorran; but others take it for a continued propheſie to the end of the world, of things orderly ſucceeding one another. For mine owne part, hauing ſeriouſly conſidered, that in theſe foure vniuerſall viſions it is ſtill ended with the end of all things, the euerlaſting torments of the wicked, and the ioyes of the godly, which end is but one, ſo that it muſt needs bee granted, that this is diuers times repeated, I doe not ſee how this method of Pareus can be excepted againſt, or any other well iuſtified, and therfore do ſuſcribe hereunto, and wiſh all others well to weigh it, and I doubt not but they ſhall finde ſo great light to be giuen into the enſuing Propheſie, as that they will acknowledge much help to the vnderſtāding of many things, to be afforded euen by this method.Verſ. 9. I haſten now to the 9. verſe.
Queſt. What was this Patmos, & how came Iohn thither?
Anſ. It is one of the Cyclad Ilands of the Aegean ſea,Plin. l. 4. c. 12. thirty thouſand paces in compaſſe, according to Pliny. Others contend to hauehave it an Iland of the Icarian ſea, as Strabo; Strab. l. 14.others ſay it is the ſame which is now called Poſſidium, as Munſter; but which ſoeuer, it was a deſolate place hauing but few inhabitants. How Iohn came there, is intimated here;Euſeb. l. 1. c. 34. Ieron. Catal. and by Euſebius and Ierome expreſſed, he was baniſhed thither by Domitian in the fourteenth yeere of his Empire. Tertullian ſaith, that hee was firſt taken by the Gouernour of Aſia at Epheſus,Lib. de praeſcript. and ſent to Rome, where Domitian commanded him to bee put into boyling oyle, in deriſion of the Chriſtian name, which is taken from oyle; but comming forth againe without any hurt, he was baniſhed into this Iland, from whence hee was releaſed againe vnderunder Nerua, and returned to Epheſus.
Queſt. What meaneth he,Verſ. 10. when he ſaith, he was in the ſpirit vponupon the Lords day?
Anſw. It is agreed by all, that hereby is meant, that he ſaw not the things following with his bodily eyes, but being in a tranſe, the Spirit reuealing them to him, his ſoule being for the time taken out of his bodie, and carried away with the Lord to behold them, as the old Prophets, and Peter and Paul were.The Lords day. The Lords day was the time wherein Chriſt aroſe from death, and therefore obſerued amongſt Chriſtians for their holy aſſemblies, as the Sabbath was by the Iewes. And as the reſurrection and appearings of Chriſt vponupon this day, ſo this Reuelation at the ſame time maketh not a little for the honouring of this day. Wherefore the Apoſtles appointed the aſſembling together vponupon this day, 1 Cor. 16. and it hath beene euer ſince obſerued accordingly. OnelyOnly ſome will not hauehave it kept with ſtrict reſting, as the Iewes were commanded of old; but only with comming together to the worſhip of God, as Beza vponupon this place, accounting it a bondage brought vponupon Chriſtians, when ſtrict reſting was by Conſtantine commanded, and by other Emperours after. But it may plainely bee gathered, both from Chryſoſtome and Auguſtine, that they held a ceſſation then neceſſarie from all worldly affaires of our callings. Auguſtine ſaith,Serm. 251. de temp. Let vsus obſerue the Sabbath (my brethren) as it was appointed of old, from euen to euen, and being ſequeſtred from countrey labour and from all buſineſſe, let vsus attend vponupon diuine worſhip only. Hem. 43. in 8 Cor. 16.And Chryſoſtome. The Lords day is the root and beginning of our life, and therein are vnſpeakable good things, it hath reſt and is free from buſineſſes. And indeed the one doth neceſſarily imply the other, if diuine worſhip muſt be attended, worldly buſineſſe muſt needs be laid aſide. Otherwiſe it were not only a change, but an abolition of the Sabbath, which is a reſt. And it is to be noted, that when Chriſt would make way to the abrogating of the old Sabbath, hee did not iuſtifie any workes, but ſuch as were of preſent neceſſitie: Whereas if he had meant, that the Chriſtians afterwards vponupon their Sabbaths ſhould hauehave more libertie, hee would doubtleſſe hauehave done or ſaid ſomething to intimate that alſo. For that which followeth,Verſ. 11. v. 11. I ſhall not need to ſay any thing, there being nothing but a preparatiue to the viſion, with the vtterance of the ſame periphraſis of our Sauiour Chriſt, which went before, and a particular nomination of the Churches before mentioned, touching which it ſhall ſuffice here to know, that they were the greateſt Cities of Aſia the leſſer, wherein Saint Iohn had laboured in planting the Goſpell, and touching ſundry of which we read expreſſely, that Saint Paul preached there, as at Epheſus, Acts 19. to which place alſo hee wrote an Epiſtle, and Pergamus, which was otherwiſe called Troy; for Paul is ſaid to hauehave beene at Troas ſeuen dayes, Acts 20.6. and Thiatyra where Lydda dwelt, Acts 16.14. and Laodicea; for the Epiſtle to the Coloſſians is appointed to bee read to them of Laodicea, Col. 4 16.
Queſt. Why are the Churches ſet forth by golden Candleſtickes;Ve… … for ſo the ſeuen golden Candle-ſtickes are expounded in the laſt verſe?
Anſw. Candle-ſtickes they are called, becauſe as lights ſtand vponupon candle-ſtickes, to giuegive light to all the roome, ſo the light of truth is vpheld in the Church, in that the truth only is there maintained and ſuffered to be taught. In that they are ſaid to be golden, it is alluded to the Candle-ſticke in the Tabernacle; and withall, it is ſet forth how pretious the Church is in Gods account. Whereas it is ſaid; The ſeuen Candle-ſtickes are ſeuen Churches, that is, ſignifie them: Note that it is the common phraſe of the Holy Ghoſt, to call a thing ſignified by the name of the ſigne, which if it be ſo in all other paſſages, why not, when he ſaith, This is my body.
Queſt. Verſ. 13.How is Chriſt ſaid here to bee like the ſonne of man, and in the midſt of the Churches? Is hee now in his humanitie, wherein we beleeue, that he is in Heauen at the right hand of God, vponupon earth alſo amongſt the faithfull? If not, how is this a true repreſentation?
Anſw. Some hauehave thought, that this is not Chriſt,Gorran. but ſome man, or an Angell; but it is moſt plaine, becauſe hee is ſaid to hauehave beene dead and aliue againe, that it was Chriſt Ieſus. Neither doth it hinder, that he is ſaid to be like the ſonne of man: for ſo it is ſpoken of Chriſt,Phil. 2.7. that he was in ſhape like vntounto a man, that is, like one of vsus, not in externall appearance, but in ſubſtance of bodie;Heb. 2.15. for he tooke fleſh and bloud. This phraſe ſeemeth to be borrowed from Daniel 7.13. Touching his preſence in the midſt of the Churches:Fox. Some vnderſtand it of his ſpirituall preſence, whereby he doth viuifie, gouerne, and preſerue his. Some fooliſhly conclude from hence the vbiquitie of his humane nature;Brightman. but one ſaith well, that what was here exhibited to be ſeen, was not the ſubſtance of Chriſts bodie, but a figure taken vp for the time, to repreſent his perſon in the parts and garments deſcribed, befitting the condition of the Church then; and therefore, as occaſion ſerueth, another figure and another is afterwards exhibited: of which minde it ſeemeth Ireneus was,Iren. l. 4. c. 37. who ſaith, The word of God hath alwayes, as it were, the lineaments of future things, and did ſhew vntounto men, as it were, the ſhape of the diſpoſitions of God the Father, teaching vsus hereby the things that are of God. Chriſt therefore, both God and man, is here repreſented in the midſt of the Churches, who though hee be not to be ſeene with bodily eyes, yet is alwayes preſent in the midſt of his, to behold their carriage and doings, that they may walke circumſpectly, and to enlighten, ſanctifie and protect them, that they may be of good comfort againſt all their enemies. And it was neceſſarie, that he ſhould be in the ſhape of a man repreſented, becauſe no type of God can be giuen.
Queſt. What is ſet forth by the garments and parts of this figure here appearing,Verſ. 13, 14, 15, 16. his long garment and girdle, his head, haires, eyes, &c?
Anſw. I will not mention all the ſignifications, that I finde amongſt Writers hereupon, but only the chiefe and moſt likely. Long garments were wont to be worne by Kings and Prieſts, called foreign, becauſe they came downe to the feet; wherefore his Kingly and Prieſtly office are hereby ſignified, according to moſt:Brightman. but ſome vnderſtand alſo the long robes of his righteouſneſſe concerning the faithfull, but that agreeth not here, where not the faithfull, but Chriſt is deſcribed. Others vnderſtand his humane nature,Gorran. being taken and put, as it were, vponupon the Diuinitie: but what needeth this, when as his humane nature is intimated before? Like to the Sonne of man: His golden girdle alſo is after the manner of the high Prieſt: for when as the other Prieſts were girt with girdles,Exod. 23.39. curiouſly wrought with the needle in diuers colours,Ioſeph. Antiq. l 3. c. 8. the high Prieſt only had gold in his girdle; wherefore this tendeth further to ſet him forth, as the high Prieſt of his Church.Pareus. Some vnderſtand his diligence and ſtrength, and becauſe it was about his paps, his louelove. Some apply this alſo to the Church,Brightman. aſſumed as a Conſort in this high office; ſome to chaſtitie, &c. but certainly here is nothing meant but his dignitie. A phraſe much like to this is vſed of the Lord,Eſa. 11. Righteouſneſſe ſhall bee the girdle of his loines, and faith the cinctarie of his reines. Pareus.His white head and haire ſignifie his reuerend antiquitie,Chriſium vidit conitie venerandum, prudentia ſuſpiciendum, puritate innecuum, aetate aeternum. wiſdome and eternitie. So God the Father is deſcribed, Dan. 7.9.*Brightman. Gorran. Some vnderſtand by the head, the chiefe in Chriſtian Congregations; by the haires, the reſt: all are made white in the bloud of Chriſt, as ſnow for the ſimplicitie, and as wooll, becauſe that is not ſo white of it ſelfe, but being waſhed. Others, by the head, vnderſtand Chriſt the head of the Church; by the haires, the Saints; white as wooll, for the heat of louelove; and as ſnow, for the coldneſſe of feare, &c. but ſeeing the perſon of Chriſt is here ſet forth, all theſe things are foreign, from the purpoſe:Pareus. His flaming eyes ſet forth how terrible hee is to his enemies; for ſo much as the eyes ſeeme to ſparkle in furious anger, Dan. 10.6. His face was as lightning, and his eyes as lamps of fire. Gorran.Some vnderſtand it of the inlightning and inflaming of vsus.Brightman. Some of the cleere eye-ſight of the Primitiue Church. His feet like ſhining braſſe, as if they burned in a furnace, ſet forth his great glorie, ſhining from top to toe: for when the Prophet would expreſſe the glorie of the Miniſters of the Goſpell, he ſpeaketh of their feet, How beautifull are the feet of thoſe that bring glad tidings of peace, &c. The like is Dan. 10.6. This braſſe was a kinde of braſſe, in colour comming next vntounto gold, and in price accordingly. Some will hauehave it to be a kinde of hard frankincenſe like braſſe: Others, braſſe to bee digged in mount Libanus.Pareus. Maſon. Some vnderſtand Chriſts power, to ſtampe his enemies vnderunder his feet; but why then are his feet ſet forth to be as it were burning in a furnace, which maketh more for the brightneſſe of their ſplendour, than any thing elſe. Some vnderſtand his humanitie, which through the furnace of paſſions was aduanced to glorie. Others apply it to an inferiour ranke of the faithfull,Gorran. which are not ſo perfectly purified; or to Chriſtians, that ſhall ſuffer for Chriſt towards the end of the world.Brightman. Others apply it to the afflicted eſtate of the Church then in Smyrna and Pergamus. His voice like as of many waters, Pareus.ſheweth further his terribleneſſe to his enemies, as the voice of God is deſcribed by thunder, Pſal. 29. and the maruellous operation of it, none being able to reſtraine the ſound of it.Brightman. Some vnderſtand the voice of the Chriſtian Religion ſounding verie loud, yet nothing being diſtinctly perceiued hereby, by the Infidels which counted it a fond ſuperſtition. The ſeuen ſtarres in his right hand, Marlor.are expounded by the Lord himſelfe to be the ſeuen Angels of the ſeuen Churches, that is, the chiefe Miniſters; or as ſome will hauehave it, the Miniſtrie in theſe ſeuen Churches; whereby, as by ſtarres, the people are enlightned, and the will of God is, as it were, by Angels from Heauen declared. The Lord is ſaid to hold them in his right hand, to ſhew how deare and in what account they are with him. Hereto moſt conſent, but Mr. Foxe hath a ſingular conceit here, that by the Angels of the Churches are meant the Churches, becauſe they only are called to repentance. This doth no whit arride mee, becauſe the Churches and Angels are expreſſely diſtinguiſhed by the type of Candle-ſtickes and Starres. And who knoweth not, that the ſinne of the Congregation, againſt which warning is not giuen by the Miniſter, is his ſinne, as Ezech. 3. and therefore to call him to repentance, is to call them all, becauſe he will no longer ſuffer them to reſt ſecure in their ſinnes. Thomas Aquinas hath elegantly and briefly ſet forth here the analogie betwixt Angels and Miniſters.Tho. Aquin. in Apocal. 1. Ratione charitatis & ſollicitudinis in diligendo. 2. Prudentiae in eligendo. 3. Sanctitatis in viuendo. 4. Scientiae in cognoſcendo. 5. Informationis in inſtruendo. 6. Medicationis in curando. 7. Velocitatis in diſcurrendo. 8. Officij in miniſtrando. 9. Deuotionis in contemplando. 10. Zeli in ſuffragando. Pareus.The ſword with two edges going out of his mouth, is afterwards expounded to bee that whereby he ſmiteth the Gentiles, Reuel. 19.15.and ruleth them with a rod of iron. So fierce and terrible is he to vnbeleeuers, as that with the very breath of his mouth he deſtroyeth them, as with the ſharpeſt ſword.Ephe 6.17. Heb. 4.12. Others commonly expound it of the Word of God, which is called the Sword of the Spirit, and is ſaid to bee ſharper than any two edged ſword: but ſeeing all this viſion tendeth to the terrour of Chriſts enemies, I preferre the firſt ſenſe. His faces ſhining like the Sunne, is vnderſtood by all of his exceeding great glory, in reſpect of his humane nature now in Heauen, to which we ſhall afterwards be conformed: for ſo the Lord hath promiſed, The iuſt ſhall ſhine as the Sunne. Mat. 13. Verſ. 43.And all this glory and parts arguing power, greatneſſe and maieſty, are here thus particularly deſcribed to procure reuerence to the Author of the things here contained, for though hee were meane and baſe in this world, yet now he doth excell in glory.
Queſt. Whereunto hath this command of writing,Verſ. 19. the things which he had ſeene, which are and which ſhall be hereafter relation, whether only to the Epiſtles or to the whole body of the Propheſie?
Anſw. Some reſtraine them only to the Epiſtles,Brightman. wherein are things to come ſet forth, as well as things then in being: but this cannot be, becauſe ſo a ſuperfluous iteration ſhould bee made of a precept already giuen, verſ. 11. and howſoeuer ſome things which he had ſeene are there mentioned, and ſome things to come, yet not all as he is here directed, nor in that order, ſo that if theſe Epiſtles onelyonly had beene meant, the diuine man had not fully done as was appointed him. Others therefore vnderſtand things paſt, which Iohn had ſeene vnderunder Neroes Empire and Domitians, Pareus.and things preſent which now were exhibited to his ſight, and things to come which he ſhould afterwards ſee; and ſo they make the Reuelation to conſiſt of three parts; the one ſetting forth things paſt from the beginning of the Goſpell; the other the preſent ſtate of things when theſe viſions were had; and the third, the future to the end of the world. For mine owne part, mee thinkes it is plaine that the things which he had ſeene were nothing but the preſent type of the glory of Chriſt; The things which are, the preſent ſtate of thoſe ſeuen Churches, and the Lords will concerning them: The things to come, what repreſentations and paſſages propheticall of things to come hee ſhould afterwards ſee: for although the things to come bee thus taken, yet this maketh not againſt the repreſenting of ſome things paſt for more orderly proceeding, and the full declaring of the whole matter together.