A Revelation of the Apocalypse, Chapter 1
CHAP. 1. A REVELATION OF THE APOCALYPSE.
THE Revelation of Jeſus Chriſt, which God gave unto him, to shewe unto his ſervāts things which muſt shortly be done: which he ſent, & shewed by his Angel unto his ſervant Iohn.
2 Who bare record of the word of God, and of the teſtimony of Jeſus Chriſt, and of all things that he ſaw.
3 Bleſſed is he that readeth, & they that heare the wordes of this Propheſie, & keep thoſe things which are written therein; for the time is at hand.
4 Iohn, to the ſeaven Churches which are in Aſia, Grace be with you, and peace from him, which is, and which was, and which is to come, and from the ſeaven Spirits, which are before his throne.
5 And from Ieſus Chriſt, which is that faithfull witneſſe, and the firſt begotten of the dead, and Prince of the Kings of the earth, unto him that loved us, and washed us from our ſinnes in his blood.
6 And made us Kings and Prieſts unto God even his Father, to him be glory and dominion for evermore, Amen.
7 Behold, he cometh with clouds, and every eye shall ſee him; yea, even they which perced him through: and all kinreds of the earth shall waile before him, even ſo, Amen.
8 I am Alpha and Omega, the beginning and the ending, ſaith the Lord, which is, and which was, and which is to come, even the Almightie.
9 I John, even your brother and companion in tribulation and in the Kingdome and patience of Jeſus Chriſt, was in the Yle called Patmos, for the word of God, and for the witneſſing of Jeſus Chriſt.
10 And I was ravished in ſpirit on the Lords day, and heard behind me a great voice, as it had bene of a trumpet.
11 Saying, I am Alpha and Omega, the firſt and the laſt: and that which thou ſeeſt, write in a book, and ſend it unto the ſeven Churches which are in Aſia, unto Epheſus, and unto Smyrna, and unto Pergamus, and unto Thyatira, and unto Sardi, and unto Philadelphia, and unto Laodicea.
12 Then I turned backe to ſee the voyce that ſpake with me, and when I was turned, I ſaw ſeven golden Candleſticks.
13 And in the mids of the ſeven Candleſticks, one like unto the Sonne of man, clothed with a garment downe to the feet, and girded about the paps with a goldē girdle.
14 His head, and haires were white as whitewooll, & as ſnow, and his eyes wer as a flame of fire.
15 And his feete like unto fine Braſſe, burning as in a fornace; and his voice as the ſound of many waters.
16 And he had in his right hand ſeven ſtarres, and out of his mouth went a sharpe two edged ſword, and his face shone as the Sunne shineth in his ſtrength.
17 And when I ſaw him, I fell at his feete as dead; then he laid his right hād upon me, ſaying unto me, feare not; I am the firſt and the laſt;
18 And am alive, but I was dead: and behold I am alive for evermore, Amē: and I have the keyes of hell and of death.
19 Write the things which thou haſt ſeene, and the things which are, and the things which shall come hereafter.
20 The myſterie of the ſeven ſtarres which thou ſaweſt in my right hand, and the ſeven golden candleſticks, is this, The ſeven ſtarres, are the Angels of the ſeven Churches: and the ſeven candleſticks which thou ſaweſt, are the ſeven Churches.
The prayer.
I entring into a matter beyond the ſtrength of man, pray thee, O Father of lights together with thy Sonne the Chiefe Prophete, and the Holy Spirit, the leader into truth, make plaine to mortall men the way not as yet ſufficiently knowen. Our minde ſeeth not, the thinges thar are before our feete: How little or nothing perceiveth it high and hidden things? And how great danger is there from hence, eyther of preaſing rashly into thy ſecrets, or of paſsing by true things, and faining things abſurd & contrary? Nevertheleſſe thou who haſt made thy word a light to our feet: who calleſt the moſt ſimple to the ſearching out of thy hidden myſteries: and who doſt chuſe for the moſt parte fisher men before the wiſe of the world. Be thou, I ſay, preſent and helpe this my ſlendernes: graunt me a proſperous voyage between theſe dangerous Ylands: Cauſe that I no where runne upon the high rockes of pride, nor ſticke in the shalowe of blind ignorance, but the next way by thy guidance arriving at the very truth, I may holily and religiouſly reverence & maintaine it being found out: not conceale it through any shamefull fearfulnes: corrupt it for any eyther hatred or favour, but may bring it forth purely and ſyncerely into the viewe of every man, to the glory of thy moſt great name, and conſolation of thy Church yet grievouſly mourning: graunt this through our Lord Ieſus Chriſt, Amē
The Reſolution.
THE Revelation after the Proheme is included whole in an Epiſtle. The Proheme in the three firſt verſes declareth the Argument, Authours, both principall, and alſo Miniſters, and the Fruit. The Epiſtle is ſpēt about an Inſcription, Propheticall narration, and concluſion. The Inſcriptiō is excellent for the perſon of the wrighter, and of thoſe to whom he writeth, & of him eſpecially from whom ſalvation is wished, the eternall verity of which one God the Father, the manifold grace of the Holy Spirit verſ. 4. of the Sonne, as the triple office verſ. 5. ſo eſpecially his very great benefit… on the elect, both preſent verſ. 6. & to be expected in his glorious comming, is celebrated, which the kinreds of the earth shall receive with wailing, and the ſaints in the meane time deſyre moſt earneſtly, as is expreſſed in thoſe wordes, even ſo Amen verſ. 7. The Propheticall narration reſpecteth eyther the particular Churches, or the whole: Them partly jointly in the reſt of this chapter, partly ſeverally, in the two next. The thinges which are declared ioyntly, are to the end, that the ſeaven Churches may knowe, that Iohn undertooke not this wriring at his owne pleaſure, but was called and commanded of God. Wherof the perſon calling may cauſe a full perſuaſion, which cannot be of any other, but of God himſelf, verſ. 8. Lykewiſe the perſon called, verſ. 9.10. Laſtly the manner of calling him by hearing, verſ. 11. thē by viſiō; The type wherof is shewed v. 12.13.14.15.16. & certeyne things following therof are declared, on Iohns parte, a great feare and aſtonying, on Chriſts part, a conſolation ver. 17.18. then a commaunding to write ver. 19. and the interpretation of the viſion ver. 20.
A shorte expoſition.
ver. 1. Apocalyps. The Argument of the booke, ſignifying a Revelation made of God, the coverings being taken away, which before did hinder the eyes of mortall men: Which ſort of thinges were wont to be called in old time viſions and propheſyes, but in the writings of the Apoſtles, the word of Revelation is more frequent: I will come, ſaith Paul, to Viſions and Revelations of the Lord, 2 Cor. 12.1. And againe, that J should not be lifted up above meaſure, with excellency of Revelations ver. 7. So whoſoever of you hath a ſong, hath doctrine, hath a tongue, hath a Revelation 1 Cor. 14.26. Furthermore, the knowledge of the Goſpell is attributed to Revelation: of ſeeing which, there is no greater power, before it shall be revealed, then of underſtanding future thinges: I give thee thankes, ſaith Chriſt, O Father, becauſe thou haſt hidden theſe thinges from the wiſe, & revealed them to babes, Mat. 11.25. Whether is then this not the ſenſe of this word, that no new thing is published: but as the Goſpell is an open & reveal…d lawe, ſo the coverings being removed, that onelyonly to be shewed, which before lay hydde under the olde shadowes? And ſo it might paradventure be thought, unleſſe this were alſo a word of the ol…e teſtament: The ſaying of him, ſaith Balaam, that heareth the wordes of the ſtrong God. which ſeeth the viſion of the Almighty, falling downe, but having his eyes opened or revealed, Num. 24.4. So the man of God ſpake unto Heli in the name of the Lord: Did not I reveale my ſelfe playn…ly to the houſe of thy father? 1 Sam. 2.27. Wherfore there is no argumēt from hēce to this purpoſe. This may be without doubt, that this kinde of ſpeaking, uſed as well here as there, doth shewe, that it neither was in the beginninge, nor yet is proper to the witte of mortall men to finde out ſuch myſteries by ſearching. Nevertheleſſe that now all things are eaſy to be paſſed through, by the grace of our Lord Ieſus Chriſt, ſo farre as is behoveable for his Church. Doe thou therfore, moſt high Day-ſtarre open our eyes that we may behold thy wonderfull things.
¶ Of Ieſus Chriſt: Who is one of the chiefe authours of the Revelation, the Mediatour betweene God and men. All the olde Prophecies flowed alwayes from the ſame Chriſt: but in theſe laſt dayes God hath ſpoken unto us by his Sonne, after a ſingular and ſpeciall manner, Heb. 1.1. Wherupon there is a difference betweene the auncient inſcriptions of the the Prophecies, and of this: There, the viſion of Iſaias, the viſion of Obadias, the booke of the viſion of Nahum: The Prophecy which Habbakuke ſaw: never before, the viſion or Revelation of Ieſus Chriſt. This Prophecy muſt needes be moſt full of maieſty, which is notable before others for the title: neither is it to be doubted, but that according to the proportion of the light of the Goſpell, all things are delivered here more diſtinctly and more clearely, then ever before.
¶ Which God gave unto him; To wit, the Father, the authour & fountayne of all things. And he gave theſe thinges to Jeſus Chriſt, in aſmuch as he is Mediatour, not as to his coeſſentiall Sonne. For theſe thinges doe shewe rather the order, in which God doth give knowledge to his Church, then the originall of knowing in reſpect of his Sonne, as Th. Beza declareth moſt learnedly. He is the pipe, by vvhom is derived unto us men, from the unmeaſurable depth of his goodnes, whatſoever may be profitable for us. Although the verbe to give, ioyned with the infinitive mode, ſignifyeth often to permitte, as, thou wilt not give thy holy one to ſee corruption; that is, thou wilt not ſuffer him to ſee, Pſal. 16.10. And Edom r…fuſed to give to paſſe through, that is permitte: Num. 21.21. After which manner Demoſthenes ſpeaketh, the word of permitting being ioyned with it, Give and permitte me to ſpeake of theſe thinges unto you. But it comes all to one, whether we make it the beginning of knowledge, or of power, Therefore we muſt reſt in the firſt anſwere.
¶ That he might ſhewe to his ſervants: Therefore the underſtanding of thoſe thinges is peculiar to theſe. You prophane be ye farre, o be ye farre f…om hence. Why, o ye Ieſuites doe ye touch this booke? Theſe myſteries are shutte and ſealed to you, whatſoever diligence in interpreting you may pretend: Here is nothing for the ſworne ſlaves of Antichriſt. Leave off to trouble your ſelves, and to deceave others. Yf yee deſyre indeed to underſtande theſe thinges, renounce the Lord whom yee ſerve, to the end that he whoſe name ye counterfaite, may impert theſe ſecrets to you, returning againe into his family.
¶ Which muſt ſhortly be done: An explication of the thinges whereof it is a R…velation: not of thoſe which were paſt a good while ſince, but which should be done afterward and shortly: For he ſaith, that the time is at hand, becauſe the things should be begun forthwith, and from that time should proceede in a perpetuall courſe without interruption: Although the laſt acomplishment should be at length for many ages after
¶ And he ſignifyed: That is, which alſo he ſignifyed, when he had ſent by his Angell to his ſervante John: Twoo inſtrumentall cauſes are rehearſed, the Angell and Iohn. Chriſt uſeth his miniſtery, not becauſe he diſdayneth himſelfe to ſpeake to us (for he giveth himſelf to be ſeene in his owne perſon in this very chapter:) but becauſe both our weaknes cannot endure the beholding of ſo great maieſty, as it appeareth by and by after in John, who fell downe dead at the ſight of him, ver. 17. And alſo that he may shewe, that he doth rule and commande to the Angels and all other thinges.
2 Who bare record:, As touching John, he deſcribeth playnly himſelfe unto us, shewing that he is no other thē the Apoſtle himſelfe: of which two certē and proper markes are rehearſed, one the teſtimony given to the word of God and to Jeſus Chriſt: The other, an eye beleefe of thoſe thinges which he teſtifyed: For Chriſt choſe twelve out of all his Diſciples, who should be with him continually, and should be preſent at all his miracles and conferences, of which they ſhould be witneſſes afterward even unto the furtheſt parts of the earth, Act. 1.8. by which double marke Luke doth note them out, writing thus, Who from the beginning were beholders themſelves and miniſters of the word, Chap. 1.2. By which arguments alſo Iohn himſelfe doth maintaine his authority in an other place: That which we have heard, which we have ſeene with our eyes, which we have looked upon, and our handes have handled of the word of lyfe, 1 Ioh. 1.1. And the thinges ſeen which are here mentioned are not the viſions of this booke which followe, but the actes and miracles of Chriſt, at which whyle they were done, Iohn was preſent. Otherwiſe howe could thoſe thinges have procured authority to the writer (which thing onelyonly the mentioning of theſe reſpecteth in this place) which were not yet made knowne to the Church? Wherfore, that John, who wrote the Revelation, was the Apoſtle, unto whom thoſe markes doe agree, by which the Apoſtles were knowen & famous in the Church above others: neither is there any other John beſides, to whom theſe ſame thinges can agree. And indeede he hath declared himſelfe to be ſuch, by very good adviſe, when as it would be very much avaylable for the credit of the Prophecy, that men should be perſwaded of the authority of him that did write it.
I mervayle therefore, that Dionyſius of Alexandria regarded theſe things ſo little, that he would diſpute againſt them ſo egerly. But his foolish coniectures have bene confuted by others moſt leardnedly. He then being let paſſe: from hence it may be underſtood, that thoſe wordes, which Aretas teſtifyeth to be added herein in ſome bookes, & wee ſee to have ben put in by Plantine and Montanus out of the Compluten tranſlation, And whatſoever he heard, and whatſoever thinges are, & whatſoever muſt be done hereafter, that theſe words, I ſay, have crept in wrongfully and into an unmeet place: for thinges not knowne have no authority themſelves, much leſſe can they bring it to an other.
3 Bleſſed is he that readeth: Hitherto of the Authours: the Fruict of the Prophecy is the happines of them that reade or shall give eare to others that reade to them, yf truly they doe obſerve the thinges that are written therin: knowledg and workes are to be ioyned togither, in ſ…ch order, that, that may go before, ſo at lenght men come to that happines. But no word unleſſe that which is inſpired of God, can conferre ſuch fruict to men. But who are thoſe bleſſed ones that read? Are they thoſe that shalbe alive in that ſpace of the laſt three yeeres wherein Antichriſt shall exercyſe cruelty & tyrāny, a little before Chriſt shall come to iudgement, as the Papiſts doe imagine? In deede Frauncis of Ribera the Ieſuite doth thruſt togither this whole Prophecy almoſt into theſe narrowe ſtraites, prudently verily, as touching his Pope, but in reſpect of the truth it ſelfe, very perverſly. For were men utterly voyd of this felicity, by the ſpace of thoſe whole thouſande five hundred yeares which are now paſt, ſince the Revelation was given? Or can any be happy eyther in reading, or keeping thoſe things which perteine no thing to him? If all theſe thinges are to be thruſt into this three yeeres ſpace, they shall in no wiſe be bleſſed. But they have bin curious in vaine who eyther hitherto have ſearched out thoſe things, or have uſed diligē ce in effecting them. Which ſame thing muſt needes alſo come to paſſe in future tymes, wee know not for the ſpace of howe many ages. But the whole handling of the thinge shall convince this invention, eyther of very great fraude, or ignorance and unskilfulnes. Let us know in the meane tyme that ſuch a fruite is here prayſed, which is common to all ages ſince this divine Revelation came forth to be ſeen of all mē: which sheweth ſeverally and one after an other the condition of every tyme, even unto the laſt ende, as shall be manifeſted with God his helpe, by this expoſition of ours.
¶ For the tyme is at hand. Wherin theſe thinhs shalbe put in execution. But ſeeing the whole prophecy doth denounce a battaile, rather then put on a crowne, the reaſon ſeemeth to be fetched from the danger nigh at hand, as though he should ſay, bleſſed are they that are fortified with ſome firme aide againſt the evils hāging over their heads. But huge great evils ſtāde at the doores, of which this prophecy is full: therefore they are bleſſed that shall take heed and keepe faithfully the way of eſcaping them.
4 John to the ſeaven Churches: Hitherto the Proheme: The Epiſtle followeth, the perſon of the wrighter of which, namely Iohn, was knowne ſufficiently by the thinges before ſpoken. They to whom he writeth, are the ſeaven Churches in Aſia, that is, the univerſall Churches in every place, as Aretas and Beda doe well affirme, and all, as I thinke, Interpreters with one conſent, doe iudge. Neither can invery deede the thinges here rehearſed, beare to be reſtrained to theſe ſeaven Churches. We shall heare in the Epiſtles ſent to every one, an admonition, that all should heare what things were written to the Churches. Secondly it belongeth to theſe ſeaven Churches to knowe as well of future things as of preſent, the charge of both, namely of writing and ſending, he shewes afterward to have bin committed to him. And the laſt concluſion of the whole booke, which wished the grace of Chriſt to them all, shewes that this whole Prophecy was ſent to the ſeaven Churches for an Epiſtle, chap. 22.21. But wha… had it availed theſe ſeaven cities which were to remaine but a litle time, to have underſtanding of ſuch things that after many ages should be, which nothing concerned thē? Hereunto is added that the nomber of ſeaven is an univerſall nomber, by whoſe revolution all times are made, all times being winded upon this Pole, even as the whole heavenlie frame is turned upon the ſeaven ſtarres. Wherefore, as being full of myſterie, it is uſed afterward the whole booke through in deſcribing of all things. Yet all Churches are not ſo to be conſidered, as yf nothing indeede had bene ſent to them, which by name are afterward noted, but togither with the ſignification of the miſterie, the truth of the hiſtorie is to be reteined. Seing therefore theſe ſeaven Churches ſtretch further than their names declare, whether in them the eſtate of all times even to Chriſtes comming is to be conſidered? No verily, but onelyonly of that time, wherein the Church shalbe among the Gentiles. Which thing shalbe manifeſt by thoſe things that follow, and alſo ſo plaine a deſciphering of the Churches of Aſia ſeemes to grant, that the Synagogue of the Iewes is not to be mixt with them. Which thing hath cauſed, that in the reſolution, we have diſtinguished the whole Propheticall narration, into that which is proper to particular Churches, and into that which is common to all Churches.
¶ Grace be to you and peace, from which is: He commeth to the praier, wherby the third perſon of the Inſcription is declared. And he ſetteth downe the fountaine of grace and peace to be one true God three in perſon: whoſe firſt perſon theſe words declare. Arethas thinkes, that theſe three times doe ſpecially bolong to the three perſons. Becauſe the Father, ſaith he, is otherwhere called which is, Exod. 3.14.: the Sonne, which was, Iohn 1.1. the Holy Ghoſt, which cometh Iohn 16.8.13. Act. 2. But the diſtinction ſo cleare which forthwith followeth, gainſaies it, which challengeth this deſcription of that J will be Exod. 3.14. common to the whole Deitie, here to the alone perſon of the Father. Wherby alſo we are given to underſtand that this threefolde difference of time belonges to the unchangeable and ſtedfaſt truth of God concerning his promiſes. For there is the ſame force of this circumlocution, as of that abreviation Exod. 3.4. which we know was uſed, that he might teach Moſes that the time was come, that he woulde perfourme the promiſe once made to Abrahā of delivering his ſeed out of Egipt. From whence is alſo that name of Iehova, wherby God was not knowne to the Fathers, Exod. 6.2. becauſe they had not yet obteined that promiſe. Certaine minde that this is a name of being, no portion of which a created ſpirit can underſtand, as yf God should take to himſelfe ſuch names, onelyonly for his owne ſake and not for ours. Wherefore theſe things are as yf he should ſay, From God the Father moſt true and conſtant in all his things: which preſently giueth moſt plentifull experiments of his truth, by ſending at length his Sonne into the world, who in former times never failed in any one of thoſe things which he had promiſed, who laſtly ſo hath cauſed hope of things as yet to come, that daily he endevoureth the performance of them, and haſteneth the acomplishment of his whole truth. For which cometh hath this force, as a preſent future, that I may ſo ſay: For that which cometh is not yet preſent, nor yet altogether abſent: Therefore it is much more ſignificant, then if he had ſaid which will come, or which is about to come, as commonly it is turned: For this, which cometh, declareth that he will no further deferre his promiſes, but that now forthwith he is imploied in fulfilling of them: an excellent confort for them, which through wearines of delay doe fainte. But thou wilt ſay, is truth attributed to the Father onelyonly? Verilie it is common alike to all of them, but ſeeing the partes of the Sonne and Spirit are chiefly imploied in executing the decrees, it is mentioned as proper to him alone, whome order of doing maketh to be the Authour of promiſing, and the fountaine of goodnes. Gentile impietie hath imitated this diviſion with their tripos which they report that Apollo uſed for three commodities of things which he had very much tried, foreign, which ſaw things to come, to be, before they were, as in the Scholiaſte of Ariſtophanes on Plut.
¶ And from the ſeauen ſpirites: The ſecond welſpring of peace is the Holy Ghoſt, moſt plentifully enriching & replenishing his Church with every kinde of giftes, for which cauſe ſuch a circumlocution is uſed. For he which togither with the Father & the Sonne is the giver and cauſer of peace and grace cannot be counted amongſt the creatures. Of which matter ſee that moſt learned man Francis Iunius. Neither proves it that this is a creature, as the Ieſuite will have it, becauſe he is ſaide to ſtand in the ſight of the throne, after the maner of thoſe that rather ſerve God himſelfe, than that he is God himſelfe: Wheras by this reaſon neither the Sonne should be God, which being a lambe came and tooke the booke out of the right hand of him that ſate on the throne, hereafter chap. 5.7. And more plainely in Daniell 7.13. and before him (that is ſetting in his throne) they preſented him, to wit, the Sonne of man. What then, is the Sonne to be beteft of his Godhead? Wherfore we muſt know that the words mentioned thorough this booke, both here and elſe where, both univerſally of God, as the chiefe and higheſt Governour, in which regard a throne is attributed to him: and alſo of the Sonne & Holy Ghoſt as miniſters. By whoſe more neare working all things are done. Wherfore they are ſayd to ſtand as in a readines before the throne, and as it were expecting the commaundement and becke of the Chiefe Governour. So was the Revelation given to the Sonne, ver. 1. and therefore the Spirit ſeemeth in this place to be noted more by his giftes, by which he workes in his ſaints, then by his proper name. But the things onelyonly of order are not to be drawne to deſtroy the natures.
5 And from Jeſus Chriſt, which is that faithfull witnes, foreign, and from Jeſus Chriſt that faithfull witnes, that is, foreign, which is that faithfull witnes, the want of the relative being ſupplied, very often uſed in this booke after the manner of the Hebrewes. Theſe things apperteine to the thirde fountaine Chriſt, which we call the thirde in regard of the place which here he ſuſteines, not in order of perſon. Hitherto hath bin differred the deſcribing of him, becauſe it was more at large to be inſiſted upon, and frō him to be derived the thankeſgiving, by whoſe alone merite we are made partakers of all good things. And firſt he mentioneth his Propheticall Office, calling him, the faithfull witnes, that is, which hath faithfully, truly, and fully taught the whole will of God, as farre as appetaines to mans ſalvation. For the whole doctrine of the Goſpell is wont to be called a teſtimony, as Iohn 3.11. and 5.31.32. and 18.37. 1 Tim. 6.13. And can there be any vaine thing in that which comes from ſo faithfull a witnes? Or appertaines it to his credit, to hide from us any thing, which is no where elſe to be drawne forth, than out of the cheſt of the breſt of the Romane Prelate? eſpecially when no where, or in one worde, hath he allowed any ſuch ſtore houſe, whence we muſt fetch it? But theſe are the dotages of witneſſes (if poſsible it may be) ſo vaine and unfaithfull, as this heavenly and moſt true witnes is faithfull.
¶ That firſt begotten from the dead. Theſe things concerne his Prieſthood, wherby thorough death he hath overcome death, and hath made a full ſatiſfaction for our ſinnes, for this is to be the firſt begotten from the dead, that he firſt by conquering death aroſe againe, whom death woulde nev…r have let go, if it had but never ſo litle power to have kept him with him. For which cauſe the Apoſtle ſaith, he is riſen againe for our juſtification, Rom. 4 25. He ſeemes briefly and diſtributively to be called the firſt begotten from the dead, for that which fully should be thus, the firſt begotten of them which ariſe againe from the dead: By which two things are ſignified, firſt, that he is the Prince and head of them that ariſe againe from the dead, as the Apoſtle declares to the Coll. 1.18. And that he is alſo the beginning, and the firſt begotten from the dead, that amongeſt all he may have the preheminence: therefore he is alſo called, the firſt fruites of them which ſlept, 1 Cor. 15.20. Secondly, that at laſt by his power he will alſo raiſe up others from their graves: Even as he himſelfe ſaith, and I will raiſe him up in the laſt day, Ioh. 6.39.40. Which two things apperteine onelyonly to the elect: For neither is he the head of the wicked, neither will he at the laſt daye raiſe them up in glorie, to wit, as the elect: but onelyonly by the force of that curſe (in what daie thou ſhalt eate thereof, thou ſhalt ſurely die, Gen. 2.17.) will reſtore to them their bodies, in which they shall endure everlaſting torments. Wherby it commeth to paſſe, that this repairing, ſeing that it is onelyonly unto death, ſcarſely in the ſcriptures in ioyeth the name of the reſurrection. And therefore the ſpirit ſeemeth not to ſpeake collectively, the firſt begotten of the dead, but diſtributively the firſt begotten from the dead, that is, of thoſe that ariſe from the dead: as before hath bene ſpoken, there being a plaine difference of the elect dead & the reprobate.
¶ And Prince of the Kings of the earth:: The Kingly office of Chriſt, to which whatſoever is in heaven and earth is in ſubiection, according to that all power in heaven and earth is given to me, Mat. 28.18. But it was ſufficient in this place, onelyonly to have mentioned his ſuperioritie over Kinges, above all which now by infinite degrees he is ſuperiour, who when he was in the earth, ſeemed the baſeſt of ſervants. Neither do theſe things appertaine to his dignitie onelyonly, but alſo to his excellent power over all Kings, which by bridling he now ſo reſtraineth, that they can not move themſelves, but as farre as he pleaſe, howſoever in former time he yeelded himſelf to their luſtes.
¶ Which hath loved us: So hath bene his office, the preſent benefite which the ſaints enioie, is ſet forth with a thankeſgiving: The want of the relative maketh the ſentence harsh, which full should be thus, to him which hath loved us &c. which relative is expreſſed in the next verſe, to him be glory & c But ſeing that in ſo long a circunſtance of wordes, a repetition thereof should be neceſſarie in the end, he omitted it in the beginning, leaſt twiſe he should repeate the ſame, that which once onelyonly was to be ſpoken, he leaveth often unſpoken. But Francis of Ribera exclaimes, that this place is corrupted, and that the latine copies without all doubt which now are, are farre better corrected then the greeke copies: But by the Ieſuites leave, neither is the place corrupted, and if it were granted, yet he should unwiſely conclude this excellency of latine copies. There is in this place a wonderfull cōſent of all greeke copies: Aretas thus readeth and expoundeth, and he ſaw how all did fitly agree together: The order, ſaith he, of this ſentence after this maner returnes from the laſt to the firſt, To him be glory and power, which hath loved us, & w…ſhed us through his blood: But this is harde, ſaith the Ieſuite; Therefore let Iohn have no audiēce in his Athenian eares, as incōgrue, which hath no thing more common, than after the maner of his countrey, both to want, and to abonde with relatives. In the 1. ver. he had, and he had ſignified, for which alſo he had ſignified; In the 5. And from Ieſus Chriſt that faithfull witnes, for And from Ieſus Chriſt, which is that faithfull witnes: in the next verſe, and hath made us Kings, for, and which hath made us Kings, and ſo afterward very often. But be it that the place is corrupted, shall for one blemish the price be taken away from a moſt beautifull maide, and be beſtowed on another whoſe bodie is wholly deformed? But, ſaith he, our Jnterpretour, as alwaies he is wont, hath followed true and corrected copies: alſo there, without doubt, where he t…rneth, and he ſtood, for, and J ſtoode, chap. 12.17. and no man could ſay the ſong, for, and no man coulde learne the ſong: chap. 14.3. and the King of ages, for, the King of ſaints: chap. 15.3. and in the ſame place, clothed with a pure ſtone, for, with pure linnen, ver. 6. which art, and which was, holy, for, which art, and which was, and which will be, chap. 16.5. in the ſame place, J heard another ſaying, for, I heard an other ſaying from the altar, ver. 7. at one houre after the beaſt, for, at one houre with the beaſt, chap. 17.12. veſſels of precious ſtone, for, of precious woode, chap. 18.12. Let theſe ſuffice for a taſt of many other. Saw the Ieſuite theſe things, & was he not ashamed to confirme that the old Interpretour hath alwaies followed corrected copies? But theſe are faultes of the Printers. It may be ſome are. But what have we to do with the Printers thereof, as though the ſtrife were not cō cerning the greeke and latine copies which now are extant, but of the firſt edition of the latine tranſlation, which no where at this daie is to be ſeen? Next, theſe are faultes both ancient and alſo now confirmed by the author…ty of the Councell of Trent; which hath ſet downe and decreed, that of many latine editions, this old and common tranſlation, which through ſo long experience of ages hath bin approved in the Church it ſelfe, be accounted authenticke, nor be refuſed under any pretence whatſoever, it were an eaſie thing to shift of the authority of the Counſell, if by putting over the fault to the Printers of the bookes, it were lawfull to departe frō the common edition. Thou ſeeſt then that thoſe faultes muſt be made good by thee, and the fidelitie of the old Interpretour very ignorantly, I will not ſay impudently, boaſted of, though in deede ſo it was needfull for thee, by reaſon of that dutifulnes wherby thou art bounde to Rome.
6 And hath made; that is, and which hath made, by a want of the relative, as but now we have ſaid. All thoſe things tende hereunto, that they may teach that Chriſt hath not theſe good things for himſelfe alone, wherwith we have heard by the wordes laſt handled, he is endued, but doth poure them on the elect, wherby they may be bleſſed thorough the participation of them.
¶ Kings and Prieſts to God: Some reade, A Kingdome and Prieſts, as alſo the common tranſlation hath. It makes not much for the meaning: yet it is more likely that there is a conioining of perſons betweene themſelves, than of things and perſons. The elect are Kings by participating of Chriſts Kingdome: through which we have overcome the law, death, and ſinne, and doe daiely triumphe over the world, treading under foote the ſame by faith, 1 Ioh. 5.4.5. By him alſo we are Prieſts: who being dead in him, we have God mercifull to us, and a waie opened to call boldly on him. But he addeth wariely that we are made Kings and Prieſts to God, that we maie not thinke that this honour is given to us, eyther to trouble civill matters or to confound Churches politie.
¶ To him be glory: This is all that we can render for his exceeding benefits, namely to wish that by his righteous praiſes he be celebrated amōgſt all men. And this thankeſgiving ſeemes to be undertaken for Gods preſent gift thorough the knowledge of Chriſt poured forth on the Gētiles.
Beholde he commeth with the cloudes. A benefite to come to be expected at his glorious coming. To come with the cloudes, is to manifeſt himſelfe with a ſtorme and tempeſt and wonderfull terrour of vehement and great lightening, to be avenged on the wicked and to deliver his. After which maner Daniell alſo ſpeaketh of his coming: J ſaw in the viſions of the night, that behold one like to the ſonne of man came with the cloudes of heaven, chap. 7.13. For ſo the notable iudgements of God, ar wont to be deſcribed, by which he poureth forth his fervent wrath on his enemies, that we maie thinke that all creatures doe fight for God, alſo he will uſe the heavē & the earth to helpe his people: and furthermore that the reprobate shall have no meanes to eſcape. After the like maner the Pſalmiſt being delivered out of the handes of his enemies, praiſeth God for his power shewed from heaven in delivering of him Pſ. 18.13.14.15. In Mathew it is ſaide he will come on the cloudes, chap. 24.30. but it may be in the ſame ſence, which is in Pſ. 18.11. and he ſate on the Cherubins and did flie &c. But the Angels affirme, that he will come as they had ſeene him going into heaven, Act. 1.11. And no feare was there: onelyonly the cloude tooke him awaie out of their ſight, but without any ſtricking of terrour. But the ſimilitude ſeemeth to be referred to the truth of the humane nature, in which he shall returne to be ſeen of all men, after which ſorte he went into heaven, not for the pompe and maieſtie of his coming: or the Angels ſpeake in regard of the Godly, to whom his coming shall be moſt ioyfull: for which the reprobate shall in vaine deſire that the mountaines should cover them. All be it, it shall be manifeſt by thoſe things that follow, that here theſe wordes are not ſpoken of his laſt coming, but onelyonly allude unto it becauſe of the ſimilitude.
¶ And they ſhall waile over him: Here the wailing is of repentance, not of deſperation, as is plaine out of Zachary, from whence theſe wordes are fetched, and they shall looke, ſaith he, to him whom they have perc d, and they ſhall lament over him, as a lamentation for their onelyonly begotten, chap. 12.10. But ſeeing that when men shall ſtand before the throne of the univerſall iudgement, their repentance shall be to late: by no meanes theſe things ſeeme that they can be ūderſtood of the laſt iudgemēt: neither of that his coming with the cloudes, which but now he ſpake of, but rather of that his excellēt glory, which shall be manifeſt in the world in the calling of the Iewes. Thoſe are they which once perced him, but at length they ſhall beholde him: & all the Tribes of the earth, that is, the whole nation of the Iewes, shall with aboundāce of teares bewaile the wickednes of their anceſtours for delivering Chriſt to death. And in deede the Revelation ſtaies her narration upō their converſion, as hereafter God willing it shall be manifeſt. And becauſe then the glory of Chriſt shall be very great in the earth, a moſt lively patterne of that, which shall shine in the laſt daye, a preparation unto this is brought for the beautifying of it: Neither alone in this place, but as it ſeemeth alſo in many other.
¶ All Tribes; Theſe things are proper to the Iewes, to whom once tribe by tribe the promiſed land was divided. The thing could not in more exquiſite wordes be declared. Sometime the tribes are taken metaphorically, but in no wiſe here, ſeeing that Zachary mentioneth by name the Iewish tribes; The land ſaith he, ſhall lament, every family apart: the family of the houſe of David …part: the family of the houſe of Levy apart; all the reſt of the families, every familie apart: The lamenters here, are thoſe, which were percers: and the tribes are of thoſe that lamented, & therefore of them which perced him, to wit, of the Iewes: to whom properly this ſinne belongs. Therefore theſe wordes of the Apoſtle are thus, as if he should ſaie, Beholde he comes with the cloudes, & all men of all ſortes ſhall ſee him, alſo thoſe which perced him, to wit, the Iewes, whoſe predeceſſours crucified Chriſt, and perced his ſide with aſpeare: theſe being ſcatered every where thorough all nations, ſhall at length be convert…d to the true faith, & for earneſt grief ſhall morne: both for the deteſtable iniquity of their forefathers, and alſo for their ſo long hardening, yea Amen.
And ſo finally this is the ſumme of all, that the benefite of Chriſt partly preſent is here celebrated in the calling of the Gentiles, (for that which he before ſpake of Kings and Prieſtes, is referred to the ſeaven Churches of Aſia, that is, to all the Gentiles embracing Chriſt at that preſent, for which cauſe there is attributed to him the praiſe of glory & power,) partly to come in the calling of the Iewes, which we have declared to us both by their repentance, and alſo by the deſire and wishe of all the Godly.
¶ Yea Amen: The fervent deſire of the Godly deſiring this coming, is expreſſed in greeke and hebrew, for this shall be the wishe of all nations. The firſt particle is properly of one affirming, shewing the certaintie of a thing, in which yet maie be underſtoode the wishing verbe, Let it be done, or ſome ſuch like worde: For ſo it is in the end of the booke, Yea come Lord Ieſus, as if he should ſaie, I beſeech thee come ſo as thou haſt promiſed, chap. 22.20. It is like that both the particles are uſed in the ſame ſence, otherwiſe the diverſitie both of tongue and ſignification woulde not note out any coniunction of all people, to which end this twofolde proper forme of ſpech ſeemes to be uſed. Amen, not onelyonly apperteines to one aſſevering, but alſo ſupplicating, and earneſtly ſtriving, that the thing maie come to paſſe, as in Ieremy chap. 28.6. Amen, ſo doe it, the laſt expunding the former.
9 J am Alpha and Omega: Hitherto hath bene the Inſcription of the Epiſtle, now he entreth into the narration it ſelfe: where firſt for the authoritie of the writing undertaken, there is ſet downe a threefold propertie of the perſon calling, the excelling power of creating, truth in his promiſes, and exceeding power of governing The power is firſt declared metaphorically, and afterwards in proper wordes. For the beginning & ending doe expounde what Alpha & Omega meane, of which that is the firſt, and this the laſt letter of the Greeke Alphabet: by a metaphore they are applyed to any beginning and ending whatſoever. The wordes are plainely of a certeine order and relation to the creature: In which reſpect they can not properly note out eternitie, which thing is abſolute, nor in any regard is to be meaſured according to the creature: Therefore I am Alpha and Omega have this meaning, to wit, the maker of all things, and againe the end whereunto all things are to be referred, who in the beginning have made all things, and that for my owne glory. It is the abridgement of that which the wiſe man ſaieth, the Lord hath wrought all things for himſelf: yea the wicked for the daie of evill, Prov. 16.4. The conſtant veritie of God in his promiſes is declared by a diſtribution of a threefolde time, as we have shewed out of ver. 4. His Allmightines in the end of the verſe ſeemes to appertaine to that excellent power of governing all things according to his will: in which there shines no leſſe his incomprehenſible maieſtie, then in the firſt creation of things. For this teacheth that his ſtrength was not ſpent in his firſt worke, but for ever is of force without any leſſening: which is not tired with any wearines, nether oppreſſed with the weight of buſines, but remaines infinitely beyond all power of any created ſpirit in doing all things. Such a one is he from whome the commaundement of writing proceedeth, a moſt mightye creatour, a moſt faithfull promiſer, and the chiefe hovernour of all things.
9 I John: The perſon alſo called hath great weight for credit, I John an Apoſtle, a brother and companion in affliction, baniſhed into Patmos for the word of God, raviſhed from heaven in the ſpirit on the Lords day; Why should not this man ſpeake moſt certaine truth?
¶ And the patience of Jeſus Chriſt: The comon tranſlation hath and the patience in Chriſt Ieſus: So alſo Montanus, the interpretour of Aretas, by Chr. Ieſus: Therehy the ſence is nothing at all or but litle changed, whether any reade it according to the conſtruction, as Th. Beza, or as theſe with a prepoſition. All tende hereunto, that the communion of the faithfull, (be it either of affliction or of a Kingdome) leane on Chriſt the alone head, as upon the grounde and foundation. We muſt take heede leſt with the Ieſuite we doe interprete in Chriſt Jeſus for the end, for Chriſt Jeſus: for ſo the communion of the Kingdome amongeſt the faithfull should be eſtablished without Chriſt: as if all shoulde not together grow up in him, but shoulde as it were be ioined together betwene themſelves into ſome outward thing a part from him.
Patmos, an Iland of the ſea Icarium, thirtie miles in compaſſe: at this daie it is called Palmoſa, as the latter Geographers would have it: But in Strabo it hath nothing memorable except the name: He is wont to mention carefully even the very woodes of Palme trees, if there be any: much more woulde he have mētioned ſo great plentie, wherby the Iland should be worthie to be renowmed: whereupon this name maye iuſtly be ſuſpected: unleſſe perhaps the ſucceeding age cauſed it to be more happie in fruitfulnes. Munſter ſuppoſeth that Patmos is that Poſſidium of which Ptolemaeus ſpeakes in his tables of Geography, booke 5. chap. 2. but Poſſidium in the ſame place is a Promontorie of the Iſle Chios, not farre of from the city Chios, from thence they ſaile about the Yland, and leave it on the right hand, Str. book. 14. But Patmos lies together with Coraſius towards the weſt of Icaria, but this towards the weſt of Samos, Strab. book 10. But thou muſt obſerve, that Ihon doth not plainely mention his baniſhement, but onelyonly that he was in the Iſle, ſoberly bearing his miſery, not proudely augmenting it by vaine boaſting.
¶ For the word of God:: That is, for having preacht it, not for to preach it: For Iohn of his accord went not thither to preach, but becauſe he had preached at Epheſus and elſwhere in Aſia, Domitian the tyrant, as Ireneus and others record, banished him thither. The ſame Iſle ſeemeth to have bin almoſt deſolate and voide of inhabitants, conſidering eſpecially that the neighbour Iland Icaria much more renowmed, becauſe of the ſcarcity of inhabitans, as Strabo reportes, did beſtowe the uſe and commoditie of their paſtures on the ſoraine Samians.
10 And I was raviſhed in the Spirit: foreign, I was in the Spirit: that is, I began to be moved in the ſpirit for to ſee and underſtand thoſe things, which doe farre ſurpaſſe mans capacity, as of old the auncient Prophetes being led by the ſame ſpirit, did pronunce of things to come, with no leſſe certainty then of things preſent or paſt. After the ſame maner Marck ſpeaketh of another kinde of ſpirit, And there was in their Synagogue a man with an uncleane ſpirit, chap. 1.23. And againe, there met him a man out of the ſepulchres in an uncleane ſpirit, chap. 5.2. but altogether contrarie in the maner of operation, not onelyonly in reſpect of holines or unholines, but alſo of the ſweete and quiet motion, ſeing that the agitations with which the moſt wicked ſpirits doe tormente men, are violent and fearfull: whence the Poſſeſſed are moſt comonly depryved either of all their ſenſes, or at the leaſt of ſome of them: but thoſe who are filled with the holy Ghoſt, they are more ſtrenghtned in all the faculties of the ſoule. Both have them obediēt to thē whō they doe poſſeſſe, but the one by gracious inclining, the other by cruell conſtraining, as the exemples of the one and of the other doe make it plaine.
¶ On a Lords day: ſee of this Th. Bezam: It is verie like that there was not any holy aſſemblie in this daie in the Jland, otherwiſe Ihon would not have walked alone in the shore, & bin ſolely occupyed in receaving the heavēly viſions, after chap. 12.18. Neither is there any mention that theſe Prophecies were receaved by diſtinct times, as it is wōt in the other Prophets, whenſoever there is occaſion, but they ſeeme to have bin given all in the ſame day, and ſo to have flowed with a continuall courſe, that there was no intermiſsion after that the faculty of ſeeing was once given. The commaundement alſo of writing unto the Churches ſeemes to require the ſame. For if there had bin any ſpace of time between, he would have had written by parts and peces to the Churches, not waiting for the thinges that would follow, unleſſe paradventure he should have bin otherwiſe admonished, which we doe not reade in this Prophecy to have bin done. But all theſe things are gathered in one Epiſtle and not divided in divers. But the ſolitarines of Iohn was well recompenſed, having for teacher God him ſelfe, when it may be he had none whom he might teach. Theſe thinges being thus expounded, he goeth on into that which concernes his calling, by which it doth appeare that this charge was impoſed upon him by God
¶ And I heard behind me: This worde behind me is wont to shadow out the free merciemercy of God, which recalleth us being careleſſe, not regarding, negligent, nor thinking of any ſuch thing, for to receave moſt worthy things. In Iſaiah amongeſt other inſtructions of the heavenly grace, there is made mention of this as of a chiefe thing, & thy eares, ſaith he, ſhall heare a word behind thee, ſaying, this is that way, walke through it, when thou ſhalt go to the right hand, or to the left hand, chap. 30.21. Wherfore neither Iohn altogether in heavenly contemplations, preventeth the heavenly grace: but as it were one of the comon people, heareth a voice behind him, warning of the comon unadviſednes of us all: For we are all unapte to comprehend heavenly things, untill unwares we be endued with the faculty of them: which none of our owne dignity doeth procure to us, but Gods merciemercy alone. And the voice was great, as of a trumpet, leaſt we should thinke that any thing being whiſpered ſomewhat ſoftlie was paradventure hiddē from Iohn: Nothing here coulde be hidden or paſſed by, when the eares rang with ſo loude and shrill a voice: it is a great argument of the certainty of the things which are to be uttered.
11 Saying, I am Alpha and Omega: Theſe wordes were above, ver. 8. But there of Iohn deſcribing the perſon, whoſe authority he followed in writing this Prophecy: here theſe wordes are of Chriſt himſelfe, uttering the ſame with his owne voice. Therefore Iohn above uſing this forme, drew it not forth out of the shoppe of his owne braine, but brought it from heaven, from whence ther can come nothing but moſt holy. Aretas, the comon tranſlation and the Complutenſis reade not theſe wordes: but they ſeeme to be rashly raſed by ſome man, becauſe perhaps they were repeated having ſo few things interlaced. But there was to be a dictinctiō betweene Iohn and Chriſt, neither are theſe things to be accounted ſuperfluous, which do teach by what authour theſe wordes were firſt uſed.
¶ What thou ſeeſt write in a booke; that namely, which by and by thou shalt ſee, and likewiſe alſo heare. This expreſſe commaundement of writing, alſo to whom by name he should write, sheweth that this was not a voluntary meſſage, but commaunded and appointed of God.
¶ Which are in Aſia, in Epheſus &c. Above in the fourth verſe, onelyonly univerſally it was ſaide in Aſia: but by naming of theſe cities, we underſtand that the whole continent is not meant, which by this name is celebrated for the thirde parte of the world, but onelyonly certeine litle part thereof, which uſually is properly ſo called. Which lying in an Iland to the Sea Euxinum Aegaeum and Pamphileum, is bounded on the North with Bithynia: on the weſt with the ſea Helleſpontus and Aegaeum: on the South with Licia: on the Eaſt partly with Licia, partly with Pamphilia and Galatia. In this part of the world flourished of olde tyme theſe ſeaven moſt famous cities, repreſenting here the whole Church amongeſt the Gentiles. As touching Epheſus, Epheſus.it is a very noble citie by the ſea shore of Icarium, not farre from the river Caiſter, the head citie of Ionia, the greateſt marte of all Aſia within Taurus, famous becauſe of the Temple of Diana: very well knowne to Chriſtians for the three yeare labour of Paule Act. 19.20. and 20.31, for an heavenly Epiſtle written to this people, and for Timothy their Paſtour beſtowed on them, and alſo afterward for many yeares moſt fruitfull watering of John the Apoſtle. Smyrna, Smyrna.a city alſo of the ſea coaſt of Ionia, on the North of Epheſus, being diſtant from thence three hundred and twentie furlongs: a Colonie of the Epheſians, with whom in former time they dwelt together: mightie in olde time and having iuriſdiction over certeine cities neere adioining, as alſo Epheſus, in which the meetings of the ſubiect cities were, See pli. book 5. chap. 29. Pergamus Pergamū.is a citie of Aeolia towardes the North of Smyrna, very glorious, and being the chiefe amongeſt the middleland cities, once the ſeate of the Kings of Attalia: which at length became the Romanes, they being appointed the heires by the laſt Attalus, which brought the countrie into a Province, and called it Aſia by the name of the Continent, ſwallowing up by hope doubtleſſe from this ſmall beginning, that whole parte of the world: as though Attalus had not onelyonly bequeathed to them Pergamum, but alſo all Aſia by his teſtament, whence, unleſſe I be deceaved, was the firſt diſtinction of leſſer Aſia. Thyatira Thyatira.is the laſt citie of the Myſians, a Colonie of the Macedonians, towardes the ſouth of Pergamum, to whoſe iuriſdiction it likewiſe apperteineth. In time paſt it was called of Seleucus the ſonne of Nicator Thugatheira, for the ioyfull newes of a daughter that was borne to him: hereof Lydia the purple ſeller was a citizen, of whom there is mention made Act. 16.14. a ſtranger of Philippi, as it ſeemeth. Sardis Sardis.is from Pergamum towardes the South about ſixe hundred furlongs. Once the chiefe citie of the Lydians, happy by reaſon of the rich mountaine Tmolus, and Pactolus that yeeldes gold, which runneth through her fieldes. Shee was alſo of great dignity in the latter ages, having chiefe iuriſdiction, taking from thence the name of Sardinia, ſee Plin. booke 5. 29. Philadelphia, Philadelp.of which there is here mention made (for there are three of this name) is of Lidia, or rather of Cecaumena, that is, of the burnt country in the very borders of Lidia and Myſia. Of old a city not populous, even when it moſt of all florished, becauſe of the dangerous dwelling by reaſon of often earthquakes, the moſt parte live in the country: but, ſaith Strabo, we maie iuſtly mervaile at theſe few, who for deſire of the place, are careleſſe of danger, and heedeleſſe of ſ…ffetie: or rather what the builders of the city minded. Laodicaea Laodicaea.by the river Lycus, one of the greateſt cities of Phrygia, which reacheth to Caria, neare to Coloſſie, to whom Paule a priſoner at Rome wrote, commaunding that the Epiſtle ſhould openly be read in the Church of Laodicaea: Whoſe letters alſo he commaundeth that the Coloſians should reade, Col. 4.16. A citie in time paſt of great wealth, partly thorough the liberality of the cityzens, who by their Teſtaments gave to it great riches, partly by reaſon of ſelling of excellent ſoft woole, and blacke as a raven, for which cauſes their neighbours did much deſire it. Such are the ſeaven cities, to whom this Prophecy was by name delivered, deſcribed as in a table. Some man perhapes maie mervaile where Rome then was, to whome in ſteede of all it might have bin written very breifly, as to her who bragge that ſhee is the head of all. Verily Chriſt forgate himſelfe, who paſſed over his vicare, nor would not ſend him ſo much as one letter, who onelyonly ſeemed to have bin ſpokē unto. But there is a ready anſwer, why he wrote not to him, he knew that he could not erre, nor had neede of an admonisher. Let therefore this omiſsiō be one of the prerogatives of Rome. 12. I turned me therefore that J might ſee: To ſee is taken ſometimes by ſynecdoche for to perceive, as Exo. 20.18. The whole people ſaw voices & great lightenings, & the ſounde of a trūpet &c. that is, perceaved. But here it remaines in his proper ſignification, whē he had ſufficiently perceaved by hearing, & he now turned himſelfe that he might uſe the benefite of the other ſēce. Therfore the other worde is chāged frō his native ſignificatiō, noting by a voice the man whoſe voice he thought it was.
¶ And being turned &c. So was the hearing: the things ſeene are partly thinges, partly a perſon. The thinges are ſeaven golden candleſtickes: the interpretation whereof we shall learne beneath at ver. 20. In the meane while let us note that every godly endevour receaved greater fruite thē was loked for. Iohn doeth turne himſelfe that he might ſee the man: beholde moreover ſeaven candleſtickes, of which he ſuſpected nothing.
13. And in the middes &c. The perſon ſeene is Chriſt himſelfe, as is underſtoode out of ver. 17.18. like the ſonne of man, becauſe in a new shape taken unto him, he cauſed himſelf to be ſeene, not in that native forme which he tooke of the Virgine, & in which full of glory he ſitted at the right hand of the father, which may be the reaſon why the articles are not prefixed, as in other places, as Th. Beza hath obſerved. This fourme is put on for the preſent condition of the Church, & therefore an other is taken, where an other eſtate of the bride is deſcribed, ch. 19.11, 12. &c. Evē as alſo it cōmeth to paſſe elſwhere in many places, for Chriſt alwaies is one & unchangeable: neither for his owne ſake doeth he ſo often change his fourme, to whō no alteration befalleth, nor any ſhadow of turning: but when according to his divers adminiſtration he uſeth a divers condition of the bride, wherby he may both teſtify his conionctiō with her, & alſo may shew that he in thoſe alterations of tymes forgettes her not: he takes upon him fourme fit for the thinges. He ſuffereth when shee ſuffereth: he alſo triumpheth together with her: what mervaile is it then in ſo neare a ſociety, if he ſuſteine alſo a comon shape? According to the ſame meaning Ireneus expoundeth this divers fourme, So, ſaith he, the word of God alwaies hath as it were the proportion of things to come, and ſhewed forth to men as it were the fourme of his fathers diſpoſition, teaching us what are the thinges of God, book 4. ch. 37. Neither is it without cauſe, that he is with this habite in the middeſt of the cādleſtickes, manifeſting by the ſame that this adorning doeth not ſimply & abſolutely belōg to him, but as farre forth as he is cōverſāt with the Church for ſpeciall time. Wherefore in ſuch viſions, we muſt not ſo much ſeeke what a one Chriſt is in himſelfe, as what his adminiſtration is, & what a one the bride is therby, which he ſetteth forth to be viewed in himſelfe as in a glaſſe. Therefore as touching the interpretation of the ſpeciall thinges, the long garment is the perfect imputed righteouſnes of CHRIST, wherewith the bride is wholy covered from top to toe, ſo as no filthy nakednes appeareth. For this garment is not neceſſarie to Chr. but ſerveth to cover the bride, which notwithſtāding Chr. weareth on his bodie, declaring how comely for thoſe times in this regard shee should be.
Neither leſſe often than ſignificantly, is the righteouſnes of faith ſet forth by a garment. Bleſſed, ſaith the Pſalmiſt, is the man whoſe ſinne is covered, Pſal. 32 1. And the gueſt wanting this garment, is caſt into utter darkenes, Mat. 22.12. Afterward in this booke, they are pronounced bleſſed which watch and keepe their garmētes, leſt they walke naked, & their ſhame be ſeene ch. 16.15. & oftē times ſo in other places. And what doeth more fitlie reſēble the righteouſnes of faith, which loatheth our inherent righteouſnes as a menſtruous clothe, neither can reſt in any other thing, except in this one garment of Chriſtes righteouſnes.
¶ And girded about the pappes with a golden girdle: made of ſilken threeds covered with golde. But was the girdle made of ſuch threeds onelyonly? But the Prieſtes girdle was made of embroidered worke, pictured with ſcarlet, purple, violet and yellow flowers, Exod. 28.39. Whoſe ſtuffe was onelyonly of ſilke, as Ioſephe of the Antiquities book. 3. chap. 8. And this girdle was comon to all the Prieſts: There was another appertaining to the high Prieſt, differing onelyonly in this one thing, that it was wrought with golde, as Ioſephus there ſpeakes. This then is a golden girdle, not that it was wholly of golde, but becauſe the girdle of the High Prieſt was for this difference excellent. Neither is this girdle proper to Chriſt, but to the Bride: for which cauſe this ſame is the girdle of the Angels, beneath chap. 15.6. The which we doe atteine by Chriſt alone, which hath not onelyonly made his elect, Prieſtes, but alſo hath brought them to the honour of the chiefe Prieſt. Seing therefore that this girdle is ours, it ſignifieth moſt pretious faith in the heart. And it is of Golde becauſe, what is more Golden and pretious than true faith? Yea whoſe triall is much more pretious than golde that periſhed, 1 Pet. 1.7. This girding is about the pappes, becauſe, except faith hath her ſeat in the heart it is no faith. And therefore the ſeaven Angels are girded after this maner chap. 15.6. becauſe otherwaies it is wont to belonge to the loines, eſpecially under the law, when faith was not plainely delivered, but luſtes were reſtreyned by the inſtruction of the ceremonies & rites. But now the bride having obteined more plentifull grace, should remove the girdle frō the loines to the pappes, ſtraitly tying and binding to her thoſe garments by a true faith of the heart, leſt being looſed and ungirded they ſlide downe and ſpread abroade.
14 And his head and haires &c. The garment and girdle are comon to all memhers: in the head & the haires there is a certeine diſtribution, wherof the former concerneth thoſe which rule in the Chriſtian aſſemblies, and are to them as heades: the haires do ſignifie the comon Chriſtian people, which dependeth on the holie teachers, drawing nourishement and ornament from them, and they beſtowing againe on them decking and defēce. Both of them is white, flourishing in the ſeaven Churches, or rather in the firſt of the ſeaven Churches by a ſingular puritie. For we shall ſee that this order of the mēbers hath referēce after a ſorte to the order of the Churchches. Although thoſe thinges which are related here in the laſt place, in the Epiſtles are attributed to the firſt: which reverſing of order doe teach that thoſe properties are in ſuch ſorte agreeing to ſome, as that alſo according to the occaſiō they are proper to others. But the whitenes is of woo…l & ſnow: of the former, for the ſimplicity of maners, wherewith the ſaintes are endued, which every where are called ſheepe, and not without cauſe, ſeing our head is a lambe: of the latter, becauſe this puritie and whitnes is not naturall, but borowed. For wooll by nature is filthie in greaſines, full of duſt & many other defylings, but being thoroughly washed in the moſt cleare fountaine of Chriſts righteouſnes, it exceedeth ſnow it ſelfe, or whatſoever excelleth in the glory of whitnes. So great a thing is it to ſeeke righteouſnes not in our ſelves but in another, that the Spirit contentes not himſelfe with one ſimilitude of the garment, but alſo adioineth the ſimilitude of ſnow, and many other reaſons in other places, shewing howe greatly he would have us to minde this doctrine, & that on every ſide it should ſoūde in our eares.
¶ And his eies as a flame of fire: Overcoming darkenes, from which eies no darkenes takes awaie the ſight. Which kind of eyes did eſpecially shine in the firſt of the ſeaven Churches; in which we shall ſee that the truth shined ſo clearely, that no craft of heretikes coulde darken the ſame. All their vaine shewes were conſumed as ſtubble with theſe fierie eise, or as coverings of waxe they do melt forthwith, and do openly bewraie their hidden deceit.
15 And his feete were as fine ſhining Braſſe: Wherefore paſſeth he ſo quickly from the heade & eies to the feete? eſpecially ſeing there follow the voice, handes, mouth and face. It is not rashly done, but in that order the members are deſcribed, which doeth moſt fitly agree to the Churches. Now therefore he teacheth after that firſt, what is the eſtate of the next Churchches, where the faithfull are feete, & like to Braſſe of Lebanon: for they were the head, haires & eies in an other reſpect and maner. One member could not declare the whole eſtate of the Bride, for which cauſe there are more uſed, and ſo much the more becauſe he whom Ihon ſaw, was like to the ſonne of man. As touching Lebanons Braſſe, Th. Beza doeth well reteine the greke worde in his tranſlation. Copper is manifeſt to the Latines, neyther do I beleeve that it ſufficiently expreſſeth the ſingular elegācy of this Braſſe digged out of Lebanon. For Aretas yeildeth the ſame reaſō of this word. And we know that a poſſeſsion which engendred metalles befell to the tribe of Aſher, who had his ſeate at the foote of this mountaine. For ſo Moſes ſpeaketh, Iron and Braſſe ſhall be thy ſhoe, ſpeaking of that coaſt where this tribe was ſeated, Deut. 33.25. Some had rather that here it should have the ſignification of Frankincenſe: the authour alſo of which iudgement is Aretas, as it were doubtfull betweene both: all be it he plainly relateth not that this ſignification is as it were, drawne from uſe, or taken out of any approved authour, but as though the compoſition of the word should ſignify ſome ſuch thing. But Anthoine Nebriſſenſis bringes ſomewhat of weight for this point, writing (as it is recorded of Frauncis de Ribera) that this title is frequent in Orpheus amongeſt his hymnes, Chalcolibanus for Apollo, for Latona, and other Gods; that is, as he interpreteth, the male Frankincenſe, or the ſacrifice of the male Frankincenſe: as in Virgile in his Bucolickes, and offer for ſacrifice the fate vervin and male Frankincenſe: But I thinke that the wordes which follow contradict it, burning as in a fornace. Similitudes are wont to be fetcht from uſuall & accouſtumed things: but we reade no where of ſuch a prodigall waſt of Frankincenſe, noe not when Alexander himſelfe ſacrificed, that it should be burned in an oven or fornace, which onelyonly was to be burnt on an altare: Therefore that firſt ſignificatiō of metall ſeemeth to be better: chiefly ſeing the viſiōs alreadie before made are according to this maner recorded. In Ezechiel, his feete are like to ſhining braſſe, ch. 1.17. of ſhining braſſe in Dan. ch. 10.6. As touching Orpheus, let the learned cōſider whether Chalcolibanus for Apollo, may not be an image of braſſe of Lebanons for Apollo, as if he should ſaie, that he by his verſe, did as it were erect an image of moſt pretious braſſe for Apollo. They wer wont in ancient time to cōſecrate to their Gods other things beſides frākincenſe: according to which cuſtome Syneſius a Chriſtiā Poet nameth his Hymnes crownes & garlandes; J make for thee this garland from the holy meadowes. Hym. 3. Such a thing therefore is this Lebanons braſſe, whoſe feete burning in a fornace being like, shew the afflicted ſpouſe in the Churches of Smyrna & Pergamum: which yet receaved no damage by affliction, but through the ſtrength of braſſe should continue invincible, & should shine much more cleare than fire. The comō latine tranſlation for Lebanons braſſe, readeth copper. The Ieſuite according to his wont, that he might by ſome probable reaſon hide the errour thinketh that the olde Interpretour firſt tranſlated it Lebanons braſſe, as it is in the greeke, & that afterwards this word was corrupted by printers or unlearned. But what needs this defēce? Wherefore hath not the tranſlatour here as alwaies followed the beſt corrected copies: if the greeke bookes are corrupted? It is foolishnes to bring a thing to the rule which is righter thā the rule it ſelfe? But the power of the truth carrieth the mā that gaineſaies it frō his iudgement, & drives him into cōtrarie opiniōs.
¶ And his voice as the voice of many &c. This ſimilitude is often, & for the moſt parte noteth an huge tumult: in this booke, as it ſeemeth, it is of a large ſignification, declaring beſides the greatnes of the noiſe, a certaine unconceavable (as I may ſo ſay) notion of things; as is the diſordered and confuſed noiſe of waters: which ſtorming with contrary waves, & rushing againſt the shoare rockes, yeilde a certaine huge noiſe, yet no mā diſtinctly perceaveth, what all that noiſe meaneth. Such should by Chriſts adminiſtration be the word of truth in the ſame Churches, in which the feete ſhould be like to burning lebanons braſſe. To the heathenish men that lived yea in moſt pure Epheſus, the truth was a certaine unſavoury and untaſtable thing, neither ſounded it any other thing then barbarous and unpleaſant. Cornelius Tacitus calleth the doctrine of the Goſpell a certeine deadly ſuperſtition, shewing by his wicked blaſphemy not ſo much his owne as the comon hatred of all the Gētiles, book 15. Suetonius recite that the Chriſtiās were afflicted by torments, that they were a kinde of men of ſtrong & wicked ſuperſtitiō, in N…ron ch. 16. Pline a very learned & wiſe mā in a certaine Epiſtle to Traiane ſinges the ſame ſong, he writes, that when he had enquired of 2 mades, which were ſaid to be the ſervantes of certaine Chreſtians by tormentes, what was the truth, he founde no other thing than wicked & unreaſonable ſuperſtition, the infection whereof had not onelyonly runne thorough the cities, but alſo the villages & coū trey &c. How doeth the ſounde of the truth to ſuch men ſeeme a certaine rude & vaine beating of waves? Their eares were filled with a ſounde, wherof they conceaved no ſence. And we shall ſee in the next chapter how theſe although Gentiles, perteined to Epheſus. But not alone of this kinde of men the wholeſome truth was accounted barbarous, but alſo of many of Chriſtian profeſ…ion in the Church of Smyrna, Pergamus, and the neighbour Churches. Errours & perverſe opinions ſo poſſeſſed many, that they were altogither deafe to wholeſome doctrine, neither taſted any ſweetenes of it, as it will be more plaine in the next chapter.
And he had in his right hand ſeaven ſtarres: He did ſo defend with his mighty right hand the Teachers of the truth (for theſe are the ſtarres, as beneath i… taught verſ. 20.) afflicted with many evills, that in all miſeries they were conquerours. Although this thing be common to all Churchches, yet in thoſe it is cheefly ſeene, Where the feete doe burne in an oven, and the truth either not heard, or not underſtood.
Even there we shall ſee many delivered to death, but for one many forthwith to ariſe: neither onelyonly doeth the power of his defending right hand ſo manifeſt it ſelfe, but alſo in repelling the conſpiracies which the wicked doe make to his Ambaſſadours.
¶ And out of his mouth a two edged ſworde: This ſworde is the moſt mightie word of God, more percing than any two edged ſworde: It ſearcheth the reines, and pronounced ſentence againſt the wicked and unbeleevers: Neither doth one iote, or any note become voide and of no effect. It wondeth and killeth, bringing upon the wicked thoſe calamities which it threatneth. Now it cometh out of the mouth, becauſe in the Church of Pergamus Chriſt would approve his moſt holy ſeverity to the world in punishing ſinnes, unleſſe, ſaith he, they repent, J will fight againſt them with the ſworde of my mouth, chah. 2.16. as it shall more fully be ſpoken of there.
¶ And his face ſhineth as the Sunne in his ſtrength: The face or counteance of Chriſt, is his worship appointed from God, in which he is ſeene of his as cleerly as we doe beholde thinges before us: Wherto perteine thoſe exhortations, Seeke yee my face, Pſal. 27.8.: Seeke the Lord and his ſtrength: Seeke his face alwayes, Pſal. 150.4. Aſthough he should ſay, truſt alway in the Lord and apply your ſelves to the holy ſtudy of thoſe thinges, with which he hath taugh that he himſelfe is to be worshiped. As long as we beſtowe our labour thus, we are converſant in the ſight of the Lord, but as ſoone as the fucalty to be at his publike worship is taken away, we are banished from his face: as Cain complaineth, being caſt out of the Church for the murther of his brother, that he was hidden from his face, Gen. 4.14. Therefore the whole religion of Chriſt perteining either to doctrine or to prayers, ſacraments & diſcipline should shine moſt purely in theſe Churches. For the reaſon of order requireth, that in the laſt place the shining face should ſignify that the laſt of the ſeaven Churches should be famous by the cleere viſion of Chriſt. And among theſe (as we shall ſee) Philadelphia obtaineth the chiefe praiſe: the other ſo beholde the open face of Chriſt, that they may rather perceive that Chriſt is angry with them, then reioyce in any of his favorable beholding or countenance. Therefore the whole type or figure hath this ſumme: That the firſt of the ſeaven Churches is no table, by the righteouſnes of Chriſt, thorough the faith and holines of the people, and mervailous quicknes of underſtanding of the teachers, by whoſe bright eyes the darknes of errours are driven far away: that thoſe Churches in the middes are on fyre through greate affliction, yet that the truth was not altogether overwhelmed, but did make a lowde noiſe as the fall of the river Nilus although to very many, it was but as the unconſtant dashing of the waves: That the laſt Churches had their teachers whole & ſound, kept the trueth mighty to ſubdue the enemies, and a great purity of the whole religion. For nowe it shalbe ſufficient to diſtinguish them in to three degrees for plaineſſe ſake: we will folow a more accurate diſtribution, when we shall intreate of them ſeverally.
17 I fell at his feete as dead. Thus was the type from the conſequents. Firſt, the great feare of John offers it ſelfe, ſuch as in the like matter hath befallen other holy men. So great is the infirmity of our nature, and conſcience of depravation, that it can in noe wiſe endure the leaſt shewe of Gods maieſty, Dan. 8.9. &c. which is another argument for the credit of the heavenly viſion.
¶ Feare not; A conſolation very neceſſary, cōſidering that Ihon had not bin able to perceive the things either heard or ſeen, unleſſe he had firſt bin recreated and confirmed from his feare. And ſo it is wont to come to paſſe in holy viſions: the evill ſpirits contrarywiſe doe increaſe feare, aſmuch as they can, deſiring to overwhelme men with feare and deſperation. The places of conſolation are from his univerſall power over all things created, in this verſe, & by name from his victory and power over death in the verſe following. Thoſe wordes firſt & laſt have great power to confort: for why may not John be of good courage, when he biddeth not to feare, who in the beginning created all things, and is able to bring them to nothing againe at his pleaſure: unleſſe peradventure, the words firſt and laſt are to be referred to glory and humility, then he is the firſt nowe among all things created, or rather above all things in honour and maieſty, who once being converſāt on earth did ſeeme the baſeſt among men: Aſthough he should ſay, feare not at the ſight of my glory, which is augmented above that you cā think, yet not for your deſtruction, but ſalvation. And as once yee have known me the moſt humble of all men, ſo in this unmeaſurable glory, I reteine my former minde, & doe not deſpiſe or neglect you duſt and earth. Words full of confort, but in this ſenſe they were to be changed, I am the laſt and firſt, becauſe the humility did goe before glory, neyther now should that be placed in the latter place which hah bin ſwallowed up of the maieſtie, coming upon it: unleſſe peradvēture they have this ſenſe, I am now the firſt, who of late was the laſt: or the order of the wordes being kept, I which was the firſt, in the beginning being with God, equall to the father, at length taking upō me the forme of a ſervant, became in the account of the world the laſt. Both which ſentences make for the ſecōd interpretation, & make it more probable.
¶ And who am alive: Specially he maketh mention of his victory over death, that he might erect his minde againſt the greateſt feare in life. Theſe thinges confirmed that he was Chriſt that appeared to Iohn. Never of any creature is any thing uttered in the perſon of God, without all ſignification of miniſtery: leaſt peradvēture men should thinke him to be God, and should give that to the creature, which is proper to God.
¶ Amen: This is moſt certain which I ſay, that I live for ever, for confirmation whereof, take not onelyonly a naked affirmation, but alſo a ſolemne word of ſealing up, Amen; The comon tranſlation readeth not Amen: which nevertheleſſe is found in all the Greeke bookes, and is found beneath chap. 3.14. To which wee muſt hearken rather then the Tridentine fathers eſtablishing onelyonly this edition authenticall and of authority.
¶ And I have the keyes of hell and of death: There is a tranſpoſition of the words in Aretas, the Complutenſe and the vulgar: and I have the keyes of death and hell. And in the conioining of theſe words hell is wont to be put after death, as death and hell did follow him chap. 6. ver. 8. ſo death and hell were caſt into the lake chap. 20.14. And ſo the order of things requireth, ſeing that hell is the laſt ſtinge of death. But ſeeing thoſe keyes are as well to open as to shut (for becauſe he liveth that was dead, he hath power to make others alive from the dead) here hell is not of the damned, which is wont never to be opened, that any should be fetched from thence, as neither in ch. 20.13. For how can the hell of the damned be caſt into a lake of fyre? Therefore theſe two doe ſeeme thus to be diſtinguished, that death be the very ſeparating and ſundring of the ſoule and body; Hell the ſtate and condition in which the body is after the ſundring.
19 Write thoſe things that thou haſt ſeen, and which are &c. The commandement of writing is repeated, but explaned more at large. In the eleventh verſe it was commaunded onelyonly, write that which thou ſeeſt in a booke: Now he teacheth wherto that perteined, which he ſaw: to wit, to things both preſent and to come: For theſe both ioined together doe expound that what thou haſt ſeene. And in every of the Epiſtles, unto which the partes of this viſiō are fitted according to the diverſe condition of every one, wee shall finde predictions of future things, ſo as thoſe words which thou haſt ſeen, can not be reſtrained to thinges onelyonly preſent. Seeing therfore the ſeaven Churchches conteine as well future things as things preſent, the whole Prophecy is not rightly diſtributed into things preſent and future. For theſe two mēbers come together, as after wee shall ſee, in the ſingular explication and unfolding of the things. Let us holde therefore that which the wordes plainly teach, that this viſion proper to the ſeaven Churches, is touching things both preſent and future. The obſervation of which ſmall thing hath opened a way to me to underſtand (as I thinke) the particular Epiſtles: which I will that the godly iudge.
20 The Myſtery of the ſeaven ſtarres: In the laſt place is the interpretation, which onelyonly teacheth of two things, of the ſtarres and candleſtickes. Why doth he give no expoſitiō of other pointes? Becauſe theſe few were ynough to open his counſell of the whole. For after the ſame maner the reſt are to be applyed to the condition of the Church. And ſo will the Spirit helpe our weaknes, that he may leave ſome parts of diligence to us. Although the things that remaine of the viſion shall eaſily be made manifeſt frō the Epiſtles, which teach by the condition of every one, wh…t meaning the reſt have which now are kept in ſilence, as shall be shewed in their places. As touching the words, Myſtery is of the fourth caſe, folowing the verbe Write, which is to be repeated, aſthough he should ſay, write the myſtery of the ſeaven ſtarres; And likewiſe in the member following, and write the myſtery of the ſeaven candleſtickes: For he interpreteth the ſtarres to be the Angels: The ſeaven ſtarres (ſaith he) are the ſeaven Angels of the Churches, that is, ſignify the ſeaven Angels. Which let them obſerve who hold faſt, as it were with the teeth, the letter of the worde in other places. Neither are theſe Angels ſpirituall ſubſtances, but men Paſtours and Bishops, to whō the ſcripture attribute this name: as, although the Angell of the Lord had come up from Gilgal to Bochim. Iudg. 2.1. So in the Prophet Hagg. Then ſpake Haggai the Lords meſſenger, ch. 1.13. And Malachy ſpeaking of the Prieſts, For he is the Angel of the Lord of hoſtes. chap. 2.7. How great therefore is the dignity of true Paſtours, who both are ſtarres, fixed in no other firmament then in the right hand of Chriſt, and alſo Angels. What skilleth it though the wicked skoffe at them with reprochfull names, ſeeing they be in this reckoning and eſtimation with God?
¶ And the ſeaven candleſtickes are ſeaven Churches: Very well compared to a candleſtick, wherein the everlaſting light of trueth shineth, kindled of Chriſt the Prieſt morning and evening continually. This ſimilitude is fetched from the candleſtick of the Tabernacle, which was made of pure golde, of worke beaten with hammar, of one ſhaft, and ſeaven branches. The multitude of branches ſignifieth the multitude of particular Churches, as well of Iewes, as of Gentiles. The comon originall from one ſhaft, the moſt ſtrait coniunction of particular Churches: all which come forth from that one of the Jewes, as from the ſhaft. Which ſhaft was more adorned then the other branches, in one bolle, knop, and floure: becauſe, as it ſeemeth, the Iewes Church at lēgth shall become more aboundant in the gifts of the ſpirit, then this ours of the Gentiles: Exod. 25.31. They are then the candleſtickes of the Church: but which by their moſt pretious matter doe note out onelyonly ſummarily the excellent dignity of it: Chriſt himſelfe, repreſented ſeverally the beautie of every of each one of the members, in that figure, wherein he was ſeene of Iohn.