Commentary on Revelation, Vision 7 · Chapter 22

Commentary on Revelation · Vision 7 · Chapter 22

p. 572CHAPTER XXII. The Argument, Parts, and Analyſis.

THe Heavenly Citie he further commendeth by the River of living water running through it, and by the tree of Life, allwayes bearing fruit, and ſtanding in the midſt of the ſtreet, and on either ſide of the River: Laſtly by the Seat of God and the Lambe in the ſame, as alſo by the happineſſe and eternall glory of the Inhabitants thereof. At length hee concludes the whole Propheſie by a short recapitulation of the things hitherto ſpoken, and by the commendation of much profit thence flowing unto the godly, as alſo by eſtablishing the inviolable Authority of this Booke.

The Parts therefore are two.

THe former endeth the deſcription of the Coeleſtiall Citie, in the firſt five Verſes.

The latter is a concluſion of the Propheſie, thence unto the end.

In the former are foure commendations of the City.

I. The pleaſantneſſe, by the running River: the excellency whereof he commendeth both by the purity of the waters, as alſo by its originall, ver. 1. A River of water, &c. proceeding out of the throne, &c.

II. The fruitfulneſſe and abundance of neceſſaries from the tree of life: whoſe ſeat or place he firſt deſcribeth: In the midſt of the ſtreet, and of either ſide of the River, ver. 2. Secondly he commends the fruit both from the abundance: It beares twelve manner of fruits: as alſo, from its continuall bearing: Every monethmonth. Thirdly hee praiſeth the leaves by the excellency of their effects: for healing, &c.

III. The puritie and majeſty of the Citie: both by removing of all corrupting cauſes: There ſhall be no curſe in it, ver. 3. Neither night or darkneſſe, ver. 5. as alſo by an expoſition of the great majeſty, becauſe it ſhall be the throne of God and the Lambe: and becauſe his ſervants ſhall ſerve this great majeſty, ver. 3.

IV. The eternall felicity of the Citizens. This he ſets forth by foure degrees. 1. By the ſight of God. 2. By the name of God written in their fore-heads. ver. 4. 3. By divine illumination. 4. By the everlaſting Kingdom, ver. 5.

In the latter part, (which is a very Patheticall concluſion, reſpecting the commendation of the Propheſie:) three perſons are brought in ſpeaking one after another, every one almoſt twice, viz. The Angel: the Lord Ieſus, and Iohn.

The Angell firſt commends unto Iohn the dignity of this Propheſie, ver. 6. And he ſaid to me, theſe ſayings. Rendring two Reaſons: 1. The authority of the Revealer: The Lord of the Holy Prophets, &c. 2. The truth of the matter revealed: theſe ſayings are faithfull: and from the time: which must ſhortly bee done, ibid.

The Lord Ieſus (firſt promiſing his comming ſhortly) commendeth the Propheſie by its ſaving effect: Behold I come quickly, Bleſſed is hee that keepeth, &c.

Iohn ſetting down his name, repeateth his error in worſhipping of the Angell, and the Angels forbidding him to do it, ver. 8.9. I John, &c.

The Angel in the ſecond place forbids Iohn to keep this Propheſie ſecret, ver. 10. Seale not: adding a two-fold reaſon. 1. From the certainty, becauſe the time is ſhort, ibid. 2. From a two-fold effect: one hurtfull, accidentary: It ſhall provoke p. 573the wicked to wrath, ver. 11. He that is unjuſt, let him be unjuſt: the other ſaving and proper: which ſhall confirme them that are righteous and holy: He that is righteous, &c.

Againe the Lord Ieſus by proclaiming his comming to be at hand (ver 12. Behold I come quickly) commendeth the Propheſie (ver. 14. Bleſſed are they that, &c.) by divers Arguments: 1. From the end of his comming, ver. 12. My reward is with mee to give to every man, &c. 2. From his eternity and conſtancy, ver. 13. I am Alpha and Omega. 3. From the profitable effect of the Propheſie. ver. 14. Bleſſed are, &c. that they may have right, &c. 4. From the hurtfull effect of wicked contemners, ver. 15, For without ſhall be dogs. 5. From his ſingular good-will to the Churches, to whom he would have the Propheſie revealed. This he ſets forth by an Apostrophe ver. 16. I Jeſus have ſent: and by titles proper to himſelfe, I am the root, &c. 6. By an argument from the leſſe: the Spirit, and the Spouſe (the Church Triumphant) deſire my comming, therefore every faithfull man in the Church-Militant ought to learne from this Propheſie much more to long after the ſame, ver. 17. And let him that heareth ſay come, &c. This he amplifies by the profitableneſſe: Let him take water: and by the facility, let him take it freely. 7. From the inviolable authority of this Book, unto which no man upon paine of damnation may adde, or take ought there-from, ver. 18.19. For I teſtifie, &c. He concludes with a repitition of the promiſe of his ſudden comming: Surely I come quickly, and cloſeth up all with Amen, ver. 20.

Iohn applauds, or earneſtly wiſheth the ſame: Even ſo come Lord Jeſus: and wiſheth the grace of the Lord Ieſus to all the Churches, and Saints, ver. 21. The grace of Our Lord, &c.

CHAPTER. XXII. The Former Part of the CHAPTER. Foure Commendations of the Coeleſtiall Citie.

1. And he shewed me a pure River of water of life, cleare as Chryſtall, proceeding out of the Throne of God, and of the Lambe.

2. In the middeſt of the ſtreet of it, and of either ſide of the River, was there the tree of Life, which bare twelve manner of fruits, and yeelded her fruit every monethmonth: and the leaves of the tree were for the healing (or health) of the Nations.

3. And there shalbe no more curſe, but the Throne of God, and of the Lambe shalbe in it, and his ſervants shall ſerve him.

4. And they shall ſee his Face, and his Name shall bee in their Fore-heads.

5. And there shalbe no night there, and they need no candle, neither light of the Sunne, for the Lord God giveth them light, and they shall reigne for ever and ever.

p. 574THE COMMENTARY.

AND he ſhewed me a pure River] He goes on to celebrate the excellencies of the Heavenly Citie, by attributing unto it all whatſoever may be required unto the neceſſity, pleaſure, and happineſſe of any Earthly Citie, that under theſe types wee might in ſome meaſure learne to conceive in our minds, and long after that unſpeakable glorious bleſſedneſſe, which is laid up for us in Heaven.

To the neceſſity of a Citie belongs the having of healthfull and potable waters. The pleaſantneſſe of the City.VntoUnto commodiouſneſſe to have navigable waters. VntoUnto pleaſantneſſe to have Rivers running through the midſt of the ſtreets. Hence the Citizens have cleannes, refreſhing, much profit, and delight.

All theſe things are here in our Citie, even in a perfect and full degree. For it hath not a Ciſterne, or Well, or one Fountaine of water to drinke off, but a whole River: not muddie, but moſt pure, like unto cleare Chryſtall, not of corruptible water, but of living water, not running downe from the Mountains, whence Rivers take their originall, but proceeding out of the Throne of God and the Lambe: not running about the wals without, but watering the Market and Streets within: I pray what can be imagined more pleaſant and beautifull then this City? who would not deſire to be a dweller therein.

But here we are not to mind any thing Earthly. For thus God ſpeakes to us as to children, and by earthly things which ſeem moſt faire and pleaſant unto us, he in ſome meaſure ſhadoweth out the pleaſantneſſe of Heavenly things.

It ſeemes indeed to be in ſome kind an alluſion unto the Earthly Paradiſe, which was watered by the River comming out of Eden running through the midſt of it, and divided into foure heads. But that River was not cleare as Chryſtall, but drawing filth along with it, neither was it of living water, but corruptible, neither did it proceed out of the throne of God and the Lambe, but out of Eden: namely Euphrates, which is yet to this day in Meſopotamia and Babylon. Therefore the elegancy of the Earthly Paradiſe is nothing to the pleaſantneſſe of this Coeleſtiall Citie.

It is alſo an Alluſion unto Ezechiels waters, Chap. 47.1. whence the deſcription of this is taken in a great part. Alluſion unto Ezechiels Waters.But thoſe waters do not equall the praiſes of this River. The difference in ſpeciall is, that the waters in Ezech. came out of the Temple. But this River not ſo, (for the City had no Temple) but out of the throne of God and the Lambe.

The reaſon of the diverſity is this, Their diverſitie.that the Viſion of Ezechiel ſets forth the ſtate of the Church-Militant, under Chriſts Kingdome in this Life: and by the type of waters flowing out of the temple he ſhadowes out the doctrine of the Goſpell, by which Chriſt (ſignified by the temple) ſhould ſavingly water the whole world. Here is typed out the ſtate of the Church-Triumphant after this life, whoſe Chryſtaline River ſhall proceed no longer out of the temple, but immediately out of the throne of God and the Lambe. Now this moſt pure River of living water (above in Chap. 20.6. called the Fountaine of living water, and in Chap. 7.17. in the plural, Fountains of living water, in the ſame ſenſe) that is, not only alwayes flowing, but alſo preſerving eternall life, is nothing elſe, but the full knowledge of God, which the Faithfull ſhall have, not by the Eccleſiaſticall Miniſterie, as now: but by the immediate Viſion of God himſelfe and of the Lamb: as alſo the unutterable puritie, conſolation, joy, and life, which the Elect ſhal enjoy by eternall familiarity with God, Chriſt, and the Holy Angels.

By the River, ANDREAS underſtandeth the waſhing of Regeneration or Baptiſm: but Baptiſme ſhall have no place in the Coeleſtiall Jeruſalem. Therefore p. 575he more fitly addeth: that this River of God, which abundantly watereth Jeruſalem above, is the holy Ghoſt, which proceeds from the throne of God the Father through the Lambe. God therefore ſhall immediately vivifie the Elect, and ſhed forth upon them his owne light, righteouſneſſe, joy, and life, through the Holy Ghoſt, which proceedeth from the Father and the Son.

2. And in the midſt of the street of it, and of either ſide] Thus much of the pleaſantneſſe of the Citie: Now followes the fruitfulneſſe and abundance of all things neceſſary to lively-hood, and health of the Citizens. Commonly Cities have their lively-hood and gaine by handicrafts, commerce, navagation, tilling of the ground, fruitfulneſſe, and encreaſe. Our City ſhalbe enriched with the tree of life, the Gr. foreign Wood, by a Synecdoche is put for a Tree.

Of Life] For, vivifying, conferring and preſerving life, unto them that eat thereof: ſuch a tree ſtood in the midſt of Paradiſe, but might not be touched. This ſtands in the midst of the street of the Citie, kept from none, but all have free acceſſe unto the ſame. For though it be but one (O wonder) yet it ſtands on either ſide of the river: therfore ſome do think there were more trees of this kind ſtanding here and there: becauſe in Ezech. Chap. 47.7. (unto which he apparently alludeth) mention is made of many trees planted on the ſide of the ſtreame. There is but one tree of life.But this tree is one ſtanding in the midſt of the ſtreet, and on either ſide of the River: becauſe the River runneth through the midſt of the ſtreet: and becauſe this one tree with his leaves and roots is on both ſides of the River, ſo as there is no want on either ſide. And that it is to be underſtood of one Tree, the type teacheth: for there was but one Tree of Life in the midſt of Paradiſe, Rev. 2.7.Rev 2:7which ſhadowed out the tree here: Hence Chriſt ſaid before: To him that overcommeth, I will give to eat of the tree of Life, which is in the midſt of the Paradiſe of God. Hence alſo it followeth that this tree is onelyonly one, and that the ſtreet of the Heavenly City is the Paradiſe of God. Furthermore this tree of life is Chriſt himſelfe, the Fountain and Author of our life: for he is the bread of life, Ioh. 6.51. the water of life, Ioh. 4.7. the Reſurrection and Life it ſelfe, Ioh. 11. & 14. He ſtands by the River, becauſe he never withereth, or is fruitleſſe. For a tree planted by the Rivers of waters is alwayes green and fructifies. Pſal. 1.3.Ps 1:3Now Chriſt alone is ſufficient for life unto all: for all the Elect he immediatly doth quicken for ever and ever. Therefore the Tree is one. Ezechiel ſaw more trees on the ſides of the ſtream of the Church-Militant, becauſe howſoever Chriſt onelyonly vivifies the ſame in this life alſo, notwithſtanding hee worketh and communicates life unto the Elect by manifold wayes or means.

Bearing twelve manner of fruits] That is, alwayes plentifull (whether of one ſort of fruit or diverſe) ſo as there ſhall bee no want at any time: therefore hee addeth: Every monethmonth yeelding fruit: A yeere hath twelve months. This tree therefore brings forth twelve times a yeere, yeelding freſh fruit every monethmonth. The like tree was never ſeene, Poets commend the Gardens of Alcinous, Homer. lib. 7. Odyſſ. Lib. 18. c. 17and Semiramis, &c. For yeelding fruit twice a yeere: and Plinie the Countrey of Babylon where were two harveſts in one yeer: but under heaven there is no place yeelding monethly fruit.

Now this continuall fruit is nothing elſe but that perpetual joy, What this perpetuall fruit is. Ioh. 15.16.John 15:16by which (as by a moſt delightfull fruit of faith) the Elect are fed in eternall glory through the continuall preſence of God and the Lambe. The firſt fruits and taſt whereof we indeed have in this life according to the promiſe of Chriſt: I have ordained you that ye ſhould goe and bring forth fruit, and that your fruit ſhould remaine: but theſe fruits are ſhaken by divers tentations and tempeſts of failings, yea and ſometime do fade: and are again renewed and increaſed. But then our fruit ſhall alwayes remain from the firſt month unto the laſt, that is, eternally: viz. when we ſhal eat bread with Chriſt in the Kingdom of his Father.

But let us remember that this fruit is prepared for ſuch onelyonly as conquer, as in Chap. 2.7. To him that overcommeth will I give to eat of the tree of life, which is in p. 576the midſt of the Paradiſe of God. Wherefore untill wee fully enjoy this fruit, we muſt fight couragiouſly and overcome in this life.

And the leaves were for the healing] The leaves alſo have a medicinall uſe for to preſerve the health of the Nations, whereas the leaves of other trees fade, fall, and periſh: but this tree is alwayes green with leaves. Thou mayſt ſay, to what end, ſeeing in Heaven is no diſeaſe, no ſickneſſe? He ſaith not to recover health, but to preſerve health: Not as if the Saints ſhould feed on theſe leaves (the fruits are ſufficient unto a bleſſed life) but the Metaphor ſignifies that nothing of this tree ſhall be un-uſefull, but wholly ſerve to the preſervation of life and happineſſe.

This alſo is taken out of Ezech. 47.12. Whoſe leafe ſhall not fade, neither ſhall the fruit thereof be conſumed, it ſhall bring forth new fruit according to his moneths, becauſe their waters iſſued out of the Sanctuary, and the fruit thereof ſhalbe for meat, and the leafe thereof for medicine.

Notwithſtanding it doth not hence follow that theſe leaves ſerve to cure the diſeaſes of the Nations, or repaire their health. For it is manifeſt that Ezechiel ſpeaketh of the ſtate of the Church-Militant, yet ſubject to many diſeaſes and troubles. Wherefore by the leaves he underſtandeth the Goſpell, under which as it were is covered a healing fruit, The leaves of the tree of life what they are.ſatiating all Nations. But here hee deſcribeth the ſtate of the Church-Triumphant, in which neither ſickneſſe, nor medicine have any place.

BRIGHTMAN urgeth that of the Nations: whereas in the life to come there ſhal be no difference betwixt Iewes and Gentiles.

But neither doth the Angell make this difference: but hee calleth the Elect Saints, the Nations, becauſe formerly they were Gentiles: alluding unto what he had ſaid Chap. 21.24. The Nations of them which were ſaved, ſhall walke in the light of it: and ver. 26. They ſhall bring the glory and honour of the Nations unto it.

3. AND THERE SHAL BE NO MORE CƲRSE] He further amplifies the majeſty of the Citie, and happineſſe of the Citizens. The contrary whereof he removeth. There ſhall be no curſe, Gr. foreign. And oppoſeth the formall cauſe: But the Seat of God and the Lambe ſhalbe in it. The Copulative foreign (And) Beza renders by the Adverſitive But: but it ſeems rather to be put for the cauſall foreign becauſe the throne of God is in her: not ſuffering any curſe. And amplifies it from the Correlate: and his ſervants ſerve him: unto which he annexeth the happineſſe of the ſervants: And they ſhall ſee his face, &c. This is the ſumme of the things remaining.

Curſe] Greek. The expoſition of Anathema.foreign or foreign, or foreign, as ſome Copies read it, is two-fold, ſaith Andreas: FIRST it is taken for that which is conſecrated to God alone, and might not be medled with by the promiſcuous multitude, as being things devoted to God. SECONDLY, for that which is not lawfull to be put to holy ſervices, or touched by any creature, as being devoted to the devill, and it is called a curſed or execrable thing: Hebr. foreign. The latter is underſtood in this place, of a thing devoted to the devill, and with him ſubject to condemnation, as being prophane, and to be troad under foot. Such kind of Curſe or Katanathema ſhall bee no more, to wit, as formerly it had been. He underſtandeth the Dragon, Beaſt, Whore, Falſe-Prophet, Locuſts, Sinne, Death, Sorrow, Torment, and whatſoever is adverſe to Gods majeſty, and the felicity of the Church. Indeed all kinde of Curſe ſhall be in the Lake of fire with the Dragon, Beaſt, Falſe-Prophet, and all other reprobates: but no curſe ſhall be in the Coeleſtiall Citie, or any thing to oppoſe the majeſty of God, or diſturbe the joy of the Saints: There, I ſay, ſhall be full freedome from all evill.

BEZA expreſſeth the Emphaſis of the compound foreign, Katanathema.thus: Neither ſhal there be any more anathema (foreign) againſt any man: making the ſenſe, that then p. 577the Church ſhall be without all ſpot or wrinkle, from which it cannot in this life be wholly purged. Thus it ſhould note the abſolute puritie of the Church in glorie: of which alſo before: Nothing that defileth ſhall in any wiſe enter into it. Both ſenſes do agree: and lead us to underſtand theſe things of the ſtate of the Church-Triumphant. For of the Church in this life it cannot yet be ſaid that no curſe or foreign is in it. It is true that Zacharie in Chap. 14. ver. 11. ſaith, that in the Church of the New Teſtament, there ſhould be no foreign Curſe, or devoted thing: but he underſtands it finally, or of the conſummated ſtate of the Church in Heavenly glory.

But the Throne of God and of the Lambe ſhall be in it] This ſhall bee the removing cauſe of all curſe from the Citie: becauſe it ſhall be filled with the majeſty of God and of the Lambe, which conſumeth all pollution and averſe power, as fire doth the ſtubble. For our God is a conſuming fire, to wit, Deutr. 4.8.conſuming all foreign things curſed, devoted. Therefore he ſaith: The Seat or Throne of God ſhall be in it, that is, God will dwell, reigne, and reſide there, as it were in his Royall Pallace: which is ſpoken foreign after the manner of men. For by the Seat is noted either the place of abode or government. Before he had ſaid: Chap. 21.3He ſhall have his tabernacle with them. Seeing therefore the King of kings ſhall fill the Citie with majeſty, certainly neither defilement, nor hoſtilitie ſhall have any place there. Thus we ſee that this moſt holy Citie of God ſhall be contrary to the Great Citie where the Whore, Beaſt, Dragon, and all ungodly men had their Seat.

In that again he placeth God and the Lamb on the ſame throne, XLIV. Argument of Chriſts Deity.he manifeſtly confirmeth that the divinity and majeſty of both is alike. For two Vnaequals cannot ſit in the ſame Seat. He confirms alſo the unity of both, by what followes; And his ſervants ſhall ſerve him: for the Relative foreign HIS and HIM is referred neither to GOD alone, nor to the LAMBE alone, but to both as one.

By the ſervants of God and the Lambe, he underſtands the Holy Angels and bleſſed Saints, who ſtanding before the throne do ſerve him day and night, as in Chap. 7.15. that is, are ready with all reverence, alacrity, and joy to doe his Commandements, and performe moſt acceptable ſervices according to his will, not that God needs their ſervice, but that they may partake of his majeſty. This ſhall be a part of our glory and happineſſe: 1. Kin. 10.8 2. Chr. 9.7.1 Kgs 10:82 Chr 9:7for if the Queene of the South ſaid truely of Solomons ſervants: Bleſſed are thy men, and bleſſed are thy ſervants, who ſtand before thee alwayes hearing thy wiſedome, &c. then much more ought wee to count the ſervants of God bleſſed, who ſtand before the throne, beholding his face without ceaſing. Therefore it followeth.

4. And they ſhall ſee his face] Chriſt ſpeaking of the Angels bleſſedneſſe, ſaith: The happineſſe of the Citizens. Mat. 18.10Matt 18:10They alwayes behold the face of my father in Heaven. The ſame thing the Holy Ghoſt attributes to all Gods ſervants, namely, to be alwayes before God. By the face of God is meant by an Anthropopatheia the majeſty and glory of God. Now how we ſhall ſee him, whither with our minds onelyonly, being moſt fully enlightned with the knowledge of God, or whither alſo with our corporall eyes we ſhall behold the inviſible majeſty of God in the glorious face of Chriſt, it is not for us to determine. It ſufficeth to know the thing it ſelfe, that we ſhall ſee God and the Lambe, and that this ſhall be our unſpeakable bleſſedneſſe, Mat. 5.8. 1. Ioh. 3.2. Heb. 12.14Matt 5:81 John 3:2Heb 12:14according as it is ſaid: Bleſſed are the pure in heart: becauſe they ſhall ſee God: And: When he ſhall appeare, we ſhall be like him, (foreign) becauſe we ſhall ſee him as hee is. And: follow peace and holineſſe, without which no man ſhall ſee God, that is, no man ſhall obtaine Heavenly bleſſedneſſe without the ſame. Let us willingly bee ignorant of the manner of ſeeing him, untill we know it by experience: Thom. 4. qu. 92.wherefore we paſſe by theſe Queſtions of School-men: Whither we ſhall ſee God through his eſſence? whither with the bodily eye? whither by ſeeing God, we ſhall ſee all things which God p. 578ſeeth? and the like, as too curious and high for us.

And his Name ſhall be in their foreheads] The Relative foreign His, is againe referred to God and the Lambe. Therefore the Name of both is the ſame. Before alſo Chriſt writing to the Churches of Pergamus and Philadelphia, promiſed that this ſhould be a part of their happineſſe, Rev. 2.17. & 3.12.Rev 2:17Rev 3:12to have his Name written on them that overcome: and of this John ſaith Chap. 19.12. No man knew it but himſelfe. This Name ſaith he ſhall be written in their foreheads, by which ſome doe underſtand the publicke profeſſion, wherewith we ſhall alwayes praiſe God and the Lambe: Others take it, to be the Saints participating of the divine nature, wiſdome, life, power, joy, and glory. It ſeemes to be an alluſion unto the Character of the Beaſt, imprinted on the right hand and fore-head of Reprobates. Now that, what was it but a note of propriety, that they did properly belong to the Beaſt? On the contrary therefore the Name written in the fore-heads of the Saints, what ſhall it be, but a marke of propriety, that we ſhalbe conſecrated to the ſervice and praiſing of God and the Lamb for ever and ever.

5. And there ſhall no be night there] What before he ſaid of the light of the Citie, he now applies to the happineſſe of the Inhabitants. The darkneſſe of the night is ſad: and though it in ſome meaſure be ſupplied by lights and Candles, yet they cauſe troubleſome vapours and ſmoake: neither doe they give light any great diſtance. Therefore we ſtand in need of the Sunne or Day-light. But the ſervants of God ſhall not then want any of theſe things. For there ſhall be no night: and therefore no uſe of lights: no not of the light of the Sunne it ſelfe: becauſe the Lord God ſhall enlighten them with the brightneſſe of his majeſty: as before he ſaid: Ch. 21.23.The glory of God did lighten it, and the Lambe is the light thereof: and the Nations which are ſaved ſhall walke in the light of it.

And they ſhall reigne for ever and ever] This ſhall be the very height of our glory in Heaven, that wee ſhall reigne with God and the Lambe for ever more. Now indeed Christ hath made us Kings and Prieſts to God and the Father, but our Kingdome is yet hid in Chriſt. But then the Kingdome of God ſhall be manifeſted in our ſelves. Now is the Kingdome of grace: then it ſhalbe of glory. Before in Chap. 20. ver. 4. they that were beheaded, reigned with Christ a thouſand yeeres. Then we ſhall all of us reigne with Chriſt for ever and ever: and this is that which he there added in ver. 6. touching the reſt having part in the first Reſurrection: They ſhall reigne with him a thouſand yeeres: See the expoſition there. Now we ſhall ſo reigne, as that God and the Lambe ſhalbe the head of the Kingdome.

But ſhall not the Son then deliver up the Kingdome to the Father, 1. Cor. 15.281 Cor 15:28and be ſubject to him? Yea verily: but this he ſhall not do by laying downe the Kingdome, and ſo ceaſe to reigne, (For how ſhould the King of kings, and Lord of lords, of whoſe Kingdome there is no end, Luk. 1.33.Luke 1:33ever ceaſe to reigne?) but by changing the preſent and mediate forme of the Kingdome into an immediate, and by aboliſhing all the adverſaries of the Kingdom: as we have elſewhere declared.

p. 579The Second Part of the CHAPTER. The Concluſion, aſſerting the profitableneſſe and Authority of the whole Propheſie.

6. And he ſaid unto mee, Theſe ſayings are faithfull and true. And the Lord God of the Holy Prophets ſent his Angell, to shew unto his ſervants the things which muſt shortly bee done.

7. Behold, I come quickly: bleſſed is he that keepeth the ſayings of the Propheſie of this Booke.

8. And I Iohn ſaw theſe things, and heard them; And when I had heard and ſeene, I fell downe to worship before the feet of the Angell, which shewed me theſe things.

9. Then ſaith he to mee, See thou doe it not: for I am thy fellow ſervant, and of thy brethren the Prophets, and of them which keepe the ſayings of this Booke: worship God.

10. And hee ſaith unto mee, Seale not the ſayings of the Propheſie of this Booke: for the time is at hand.

11. He that is unjuſt, let him be unjuſt ſtill: and he which is filthy, let him be filthy ſtill: and he that is righteous, let him be righteous ſtill: and he that is holy, let him be holy ſtill.

12. And behold, I come quickly, and my reward is with mee, to give every man according as his worke shalbe.

13. I am Alpha and Omega, the beginning & the end, the firſt & the laſt.

14. Bleſſed are are they that do his commandements that they may have right to the tree of life, and may enter in through the gates into the Citie.

15. For without are dogs, and ſorcerers, and whoremongers, and murderers, and idolaters, and whoſoever loveth and maketh a lye.

16. I Ieſus have ſent mine Angell to teſtifie unto you theſe things in the Churches, I am the root and the off-ſpring of David, and the bright and morning Starre.

17. And the Spirit and the Bride ſay, Come. And let him that heareth ſay, Come. And let him that is athirſt, come. And whoſoever will, let him take the water of life freely.

18. For I teſtifie unto every man that heareth the words of the Propheſie of this Booke, if any man shall adde unto theſe things, God shall adde unto him the plagues that are written in this booke.

19. And if any man shall take away from the words of the booke of this Propheſie, God shall take away his part out of the booke of Life, and out of the holy Citie, and from the things that are written in this booke.

20. Hee which teſtifieth theſe things, ſaith, Surely, I come quickly: Amen, Even ſo, Come Lord Ieſus.

21. The grace of our Lord Ieſus Chriſt be with you all, Amen.

p. 580THE COMMENTARY.

AND he ſaid unto mee] Thus farre of two Parts of the Booke: the Preface and the Viſions. The third or Concluſion remaineth, in which ſomethings, reſpecting the Authority of the Booke, are taken out of the Preface, and ſome other things added, by which the great utilitie and ſacred Authority thereof is further commended, as we ſhewed in the Analyſis. After the concluding of this Revelation, an Angell ſaith unto John, (to wit, one of the Seven pouring out the Vials, who before ſhewed him the judgement of the whore and the Beaſt, and afterward the magnificence of the Heavenly Ieruſalem) Theſe words are faithfull and true] That is, not only what was laſt ſpoken, but the whole Propheſie, as Chap. 19.9. This is the Propoſition, unto the confirmation whereof the whole Concluſion reſpecteth, that wee might beleeve the Propheſie to be (foreign) Divine, true, profitable, and ſaving unto the Church, and ſo bee ſtirred up unto the continuall meditation thereof. The Holy Ghoſt was not ignorant, that many would call into Queſtion the divine authority of this Booke: for it was a long while rejected, as being compoſed by the hereticke Cerinthus: which errour we have before confuted in the Prologue. But they ought to have beleeved the Angell, ſaying: Theſe words are faithfull and true. Faithfull, to which we may ſafely give credit. True, which ſhall certainly be accompliſhed. And indeed ſo it is: for we, who are now more then fifteen hundred yeers after the Revelation, do, if not ſee with our eyes, yet certainly feel as it were with our hands, the manifeſt accompliſhment almoſt of all the Viſions. Here therefore wee have an evident note of divine authoritie and truth imprinted on this Propheſie, againſt the moſt impudent aſſertion of BELLARMINE, Lib. 4 de verb. cap. 1.which is, that it can no way be gathered from the Scripture it ſelfe: that ſome Scripture is divine. What I pray is this? but to give the Angell the lie, who ſaith: Theſe words are faithfull and true. But the liar condemneth himſelfe in ſaying elſewhere: that, beſides other arguments, Lib. 1. cap. 2. de verbo.the divine authority of Canonicall Bookes of Scripture, may be proved from the ſcripture it ſelfe.

The Sophiſters and adverſaries of Scripture object, that this Argument is not ſufficient to Faith, unleſſe it be before proved and beleeved that the Angell or Writer, uttering theſe things, ſpake truth.

ANSWER: Firſt principles are not proved, but laid downe and beleeved: becauſe therefore the Holy Scripture is the principle of Chriſtian beleefe: with Chriſtians it needs no proof, but beliefe.

Secondly, that the ſcripture is divine, and theſe words of the Angell true and faithfull, is beleeved either by divine or humane Faith.

That it may be beleeved by humane Faith, it can bee made out by probable, yea forcing Arguments, as from the majeſty of the matter and ſtyle, from the conſent of this Propheſie with other Propheticall Scriptures: But eſpecially from the truth of the Oracles (which we know for the moſt part are fulfilled) touching the woman in travell, and fleeing into the Wilderneſse, alſo of the Beaſt deceiving the world, of falſe miracles, of the great whore, making drunke the Kings of the Earth with the cup of her ſpirituall fornication, &c. For this is Bellarmines Argument in the foreſaid place: If the praedictions of Scripture touching future things are true, as the event hath proved, why ſhould not the teſtimonies of things preſent be true? And indeed this his ſaying is alwayes to be retorted againſt Popiſh Sophiſters, demaunding us: How we know that the Scriptures are true and divine.

But that any man ſhould beleeve this with divine Faith cannot poſſiblie bee effected by outward arguments, unleſſe God by his ſpirit doth inwardly perſwade the heart. For divine Faith is not wrought by humane Arguments, p. 581but wrought in the heart by the teſtimony and power of God.

Laſtly, by ſuch kinde of cavelling all Authority both of God and man is made a mocke of, and all Faith both of God and men is taken away. For thus Adam, Abraham, Moſes, and the Prophets, who heard God to ſpeake, might have excepted: Who knowes whither it be the voyce of God? Thus the Apoſtles might have ſhifted off the authority of Chriſt, and Eccleſiaſticall men the authority of the Apoſtles: And why then I pray, may not we much more the Authority of the Pope? Touching humane authorities of Hiſtories and Writers what more eaſie, then to object: whence knoweſt thou, that Cicero, Aristotle, Plinie, or Livie wrote theſe things: or ever had a being in nature? Thus no Faith ſhould be ſafe, but a meer foreign or uncertainty ſhall reigne in divine and humane matters: which Satan labours to effect by theſe his Inſtruments. But we go forward.

And the Lord God of the Holy Prophets] Hee confirmes the truth of the Propheſie from God the Author thereof, the faithfullneſſe and truth of whoſe words cannot be queſtioned. The Copulative (foreign) And, hath the force of the cauſal (foreign) becauſe. He calleth Chriſt the Revealer of this Propheſie, the Lord God of the Prophets, as appeareth by the following words, ſent his Angell: for this Chriſt did, as in ver. 16. I Jeſus have ſent my Angell: See alſo Chap. 1.1.XLV. Argument of Chriſts Deity.

This Argument of Chriſts Deity is beyond all exception: the which Eniedinus the Samoſatenian (of whom mention hath often above bin made) durſt not meddle with. For if Chriſt be the Lord God of the Holy Prophets: then verily he is the ſame true and eternall Iehovah with the Father, who by his ſpirit ſtirred up the ancient Prophets, Moſes, David, Iſaias, Jeremy, &c. by revealing his Oracles unto them: therefore he was: yea he was the God of all the Prophets, of Moſes, and Author of the Law. Theſe things conſidered, who can imagine that CERINTHUS ſhould write this, which he beleeved not, but oppoſed with all his might.

The difference of the reading is alſo to be noted, which notwithſtanding leſſens not, but confirmes the Argument. Andreas, and the Kings Copie for foreign Of the Holy Prophets: read foreign, Of the ſpirits of the Prophets (and ſo the Old Latine Verſion hath it) that is, who of old inſpired the Prophets, that is, Propheticall Revelations. The ſenſe comes all to one. For therefore he is called the Lord God of the Prophets, becauſe by his divine power he moved them to Propheſie.

His Angell] That is, Mee. For they are the words of the ſame Angell, who hitherto did exhibit by Chriſts commandement divers Viſions unto John.

That hee might ſhew to his ſervants] Theſe things have been expounded in the Preface, whence they are taken. And that in ſpeciall, how at the giving of the Revelation, ſuch things could be ſaid ſhortly to come to paſſe, which yet are not altogether fulfilled after ſo many ages.

In a diverſe reſpect he ſaith, they ſhould ſhortly be done. I. In reſpect of eternity, unto which all times are but a moment, which is ſhort. II. In respect of the beginning, for the Propheſie began ſoone after it was revealed, and yet is a fulfilling. III. In regard of the ſecurity of men, unto whom all theſe things have happened, and yet daily do, quickly, that is, ſuddenly and unawares. Now thus the Scripture ſpeaketh of all future things, that they ſhall ſhortly bee done, Luk. 12.45 2. Pet. 3.4Luke 12:452 Pet 3:4to ſtirre us up to watchfulneſſe and care, leaſt with the wicked ſervant we ſhould ſay: My Lord delayeth his comming: or with mockers, where is the promiſe of his comming. And therefore it followeth.

7. Behold I come quickly] It is the voyce of Chriſt, the Lord God of the Prophets. By this acclamation hee approveth the words of the Angell, that the things revealed muſt ſhortly be done: as if he ſhould ſay, Indeed they ſhall ſhortly be done, for I come ſuddenly, or, I will come, to wit, unto judgement, as in ver. 12. For all theſe things muſt be done before I come: but I will come ſhortly. Therefore p. 582they muſt ſhortly be done. They are no Propheſies which ſhal not begin to be fulfilled til after many ages: even now they begin. Therfore now, even now there is need of comfort: 1. Theſ 5.31 Thess 5:3or, as before, ſhortly, that is ſooner then men imagine. For when they ſhall ſay, peace and ſafety, then ſudden deſtruction ſhall come upon them. This variation of perſons belongs to the forme of dramaticall repreſentations, in which divers perſons uſe to be brought in ſpeaking.

Bleſſed is he that keepeth] He commends the Propheſie from its profitableneſſe. Now not onelyonly they doe keep the ſayings of the Propheſie, which diligently ſearch out the accompliſhment of them, but they much more, who conforme their Faith and Life according to the ſame, who worſhip not the Beaſt and his Image, who deteſt the whoredoms of the whore, flee out of Babylon, and laſtly who in faith adhere to God and the Lambe. This Argument wee have more largely treated of in the Preface, Chap. 1.3. whence it is taken: Now let it ſuffice to note, that bleſſedneſſe in vaine is promiſed unto the Keepers of the Revelation, if it could in no meaſure bee kept. But ſurely it is not promiſed in vaine, and therefore the Viſions of this Booke are not ſo intricate, but that by diligent meditation and obſervation, we may in ſome meaſure finde out the underſtanding of them.

8. And I John] John alſo ſpeakes of the ſame thing, aſſerting to us the certainty of the Propheſie, by the teſtimonie of his ſenſes: becauſe he heard and ſaw al things to be ſo. Now an Eye-witneſſe is worthy of credit, eſpecially he being a good man, yea an Apoſtle: whom the Character alſo here doth not obſcurely ſhew to be the Writer: for thus alſo he confirmeth the truth of his Goſpell by profeſſing himſelfe to be an Eye-witneſſe and Faithfull Diſciple of Ieſus Chriſt. And he that ſaw it, Ioh. 19.35 & 21.24.John 19:35John 21:24bare record, and his record is true. And afterward: This is that Diſciple which teſtifieth of theſe things, and wrote theſe things, and we know, becauſe his teſtimony is true.

And when I had heard and ſeene] Againe hee recordeth his failing about worſhipping of the Angell, and that the Angell reproved him for the ſame, commanding him to worſhip God onelyonly. The ſame thing fell out Chapter 19.10. ſee the Expoſition there.

Some may wonder how an Holy Apoſtle ſhould ſo ſuddenly twice ſtumble at the ſame ſtone. For a little before he heard, that the Angell was his fellow ſervant, unto whom to aſcribe the honour of adoration, due unto God alone, was ſacriledge: notwithſtanding forgetting both his failing and reproofe, he againe falleth into the ſame errour of vitious worſhip.

Now what ſhould this teach us, but that ſuch is the infirmitie, and inconſiderateneſſe of the Saints oftentimes in this life, that except they bee ſuſtained by God, they fall not once, but many times even into the ſame error.

In ſpeciall it ſheweth the proneneſſe of our nature unto Idolatry. For if it happened unto the Apoſtle Iohn, that he could not, as it were, abſtaine from unlawfull worſhipping of the creature: what wonder though the Chriſtian world be wholly fallen to worſhip Angels and Saints? yet leaſt the world ſhould abuſe Johns example to maintaine their Idolatry: he not onelyonly ingenuouſly confeſſeth his failing, but alſo ſets downe the Angels reproofe, attributing adoration to God onelyonly, that ſuch as fall into the ſame ſin might likewiſe repent.

9. Worſhip God] By this thunder-bolt the whole Idol-worſhip of Papiſts is daſh't, who not content after Iohns evill example, to worſhip Angels, fall down alſo before dumbe Idols, Religious adoration is ſimply demed unto creatures.and religiouſly adore the creature. As for the frivolous cavil of Idolaters, that the Angell refuſed not the worſhip of Duleia, but only of Latreia it is altogether falſe: for abſolutely without any diſtinction hee removeth religious adoration from himſelf, ſaying, foreign Adore God.

Brightman thinkes that John did not fall downe againe to worſhip the Angell: but telleth what happened before Chap. 19. ver. 10. But the order of the narration argues the contrary. For John ſeemeth as it were to bid the Angell now p. 583farewell, and ſo in a way of thankfullnes would againe thus reverence him. The words alſo of the Angell, ver. 9. ſomewhat differing from his former, do argue that Iohn would have worſhipped him the ſecond time. For before hee ſaid: I am thy fellow ſervant, and of thy brethren, that have the teſtimony of Ieſus. But here: I am thy fellow ſervant, and of thy brethren the Prophets, and of them which keep the ſayings of this Booke. However it be, it is obſerveable that he ſaith: I fell downe to worſhip him: therefore he did not yet worſhip him: but compoſed his bodie to do it: wherefore alſo his unſeemly geſture is by the Angell reproved. Whence it appears that Idolaters falling down before Idols, ſin grievouſly, not onelyonly in adoration, but alſo in their idolatrous geſture it ſelfe.

10. And he ſaith unto me: Seale not] Before Chap. 10.4. he was commanded to Seale the voyces of the thunders: here hee is forbid by the Angell (for the word SAITH belongs to the Angell) to ſeale the words of this Propheſie, which commands ſeeme to be repugnant: but are not: becauſe they reſpect divers times and objects. He was commanded to Seale the voyces of the thunders, and not to write them, to ſignifie that the Goſpell ſhould bee deſpiſed in Antichriſts Kingdome, as there we expounded. Here he is forbid to Seale, that is, conceale this Propheſie, but to publiſh the ſame, that it might be read and known of all, leaſt any man under pretence of ignorance ſhould not beware of Antichriſt. Now it is a metaphor taken from Notaries who ſeale Letters, that every one may not read them: Or from Book-ſellers who keepe ſuch Bookes ſhut with claſpes, as they will not have read, as above wee ſaid touching the Booke that was ſhut and ſealed. For Letters and Books that are ſealed, and ſhut, cannot bee read and underſtood.

Now God uſed to command the Prophets to Seale their Propheſies, when the accompliſhment of them ſhould be a long while after, ſo as it was not ſo needfull for the preſent to be read. Thus Iſaias is commanded to Seale the Teſtimony. Iſa. 8.16. Dan. 8.26. Dan. 12.4.Isa 8:16Dan 8:26Dan 12:4And Daniel to ſhut up the Viſion: but thou, ſaith he, ſhut up the Viſion, becauſe it ſhall bee for many dayes. And afterward: But thou Daniel, ſhut up the words and ſeale the Booke, even to the time of the end: ſignifying that the Iewiſh people ſhould not ſee thoſe things, which were a long while after to come to paſſe under Antichriſt. Iohn on the contrary is forbid to ſhut up his Propheſie: becauſe the time is at hand, to wit, in which the Propheſie ſhall begin to be fullfilled, touching the perſecutions of the Chriſtian Church, and the remedies thereof (as wee obſerved ver. 6.) and therefore this Propheſie was to be ſpread abroad that all men might know the ſame.

If then the Angell commandeth that this Book be publiſhed, and made known to all, it followeth that it ought to be read, underſtood, and obſerved by us: and that we in the diligent reading and meditating on the ſame, doe obey the Angels praecept. But Antichrist on the contrary commandeth that this Propheſie, The reading of holy Scripture ought not to be prohited.and all the reſt of Holy Scriptures remaine ſealed and ſhut up, ſaying, that they cannot be underſtood, and forbids all (excepting a few of his Clergy) the reading thereof, that hee may the more ſecurely impoſe his vile impoſtures upon the common people.

11. He that is unjuſt, let him be unjuſt still] Gr. foreign, He that doth injury, &c. He alludes unto the words of the Angell, Dan. 12.10. Many ſhall be purified, but the wicked ſhall do wickedly, &c. ſome take the words, as a free permiſſion unto every one to doe and live according to his liking, as if he ſhould ſay, Let every one do what pleaſeth him beſt: I will force the will of no man: Andreas. Ribera.In the meane while let every one expect an iſſue, according to his deeds: the latter indeed of which is agreeable to the ſcope: but the former brought in to eſtabliſh free will is altogether contrary to the ſcope, and to the nature of God, who doth not freely permit, but expreſly forbid us to injurie or hurt others, or to give our ſelves to filthineſſe and pollutions. Wherefore it is a prevention of a ſecret objection againſt the Commandement of publiſhing this Propheſie. Thou commandeſt the Propheſie p. 584to be publiſhed: but the world will abuſe the publiſhing thereof. For ſome hereby will do hurt, that is, be occaſioned to do injurie to Chriſtians, as Tyrants and Antichriſt, applying to themſelves the Viſions touching the Dragon, and Beaſt, the fall of Babylon, the judgement of the whore, and her caſting into the Lake of ſire. Others ſhal be filthy, that is, will turne all things unto laciviouſneſſe of the fleſh, and in hope of going unpuniſhed, will commit all foule iniquities, becauſe they ſhall ſee their judgement to be deferred: wherefore it ſeemeth far better that the Propheſie ſhould be ſealed then publiſhed.

VntoUnto this care of Iohn the Angell anſwereth: firſt by a comminatory conceſſion or grant: He that will hurt, let him hurt ſtill: Hee that will bee filthy, let him be filthy still: as if hee ſhould ſay: It is true indeed, ſome from this Booke will take occaſion to hurt and do injury: others to be filthy: But what of that? Let them hurt, let them be filthy to themſelves, the myſteries of God are not therefore to be kept ſecret. Theſe ſhalbe accidentary effects of the Booke, hurtfull to none, but to hurtfull and filthy perſons. For they ſhall doe injury and be filthy to their owne deſtruction. So Dan. 12.10. The wicked ſhall doe wickedly: unto which words our Prophet ſeemes to allude. Therefore they are not words of permiſſion, or approving of injuſtice and ſilthineſſe: but of threatning a ſecret judgement: becauſe the adverſaries of the Church, and impure ſwine, being delivered up of God unto a reprobate ſenſe, ſhall by their wickedneſſe moſt of all hurt themſelves. This is the firſt cauſe of not ſealing the Propheſie.

Secondly he anſwereth by a comfortable promiſe: He that is righteous let him bee righteous ſtill: He that is holy, let him be holy ſtill: The imperatives foreign. Let him be righteous or juſtified (for which the Kings Copy hath it foreign Let him do righteouſneſſe) and foreign Let him be holy or ſanctified, with the Hebrewes have the force of futures, for, foreign, they ſhalbe juſtifiyed and ſanctified ſtill. This is the other reaſon of not ſealing the Propheſie: becauſe properly it worketh ſaving effects in righteous and holy perſons: as if he ſhould ſay, although the wicked ſhall wreſt this Scripture to their deſtruction, yet therefore it is not to be kept ſecret from the Elect, who by the promiſes, exhortations, and conſolations thereof, ſhal be more confirmed in righteouſneſſe, piety, and holineſſe. This I take to bee the naturall meaning of the place.

Here firſt we may ſee the two-fold and contrary effect of the Scripture and Doctrines. The two-fold effect of Holy Scripture.For ſome thereby grow worſe and worſe to their owne hurt: but others are furthered thereby to Salvation: That indeed by accident, becauſe the wicked underſtanding the Scripture corruptly, pervert the ſame to their deſtruction. 2. Pet. 3.16 Rom. 1.17.2 Pet 3:16Rom 1:17But this by it ſelfe, becauſe the Goſpell is the doctrine of Salvation to every one that beleeveth: Wherefore although all are not reformed by our Doctrine, but that ſome abuſe the Goſpell unto laciviouſneſſe: neither ought we to be offended: nor yet the wicked to accuſe the Goſpell as the cauſe of wickedneſſe. For ſo the Doctrine of Chriſt and the Apoſtles was ſaving unto beleevers: but to the offence and deſtruction of the diſ-obedient, by their owne default. 2. Cor. 2.152 Cor 2:15We are, ſaith Paul, unto God a ſweet ſavour of Chriſt in them that are ſaved, and in them that periſh: To the one we are the ſavour of death unto death: but to the other the ſavour of life unto life.

Secondly we learne, The Doctrine of juſtification by faith not to bee kept cloſe becauſe of the abuſe thereof.that the doctrine of the Goſpell touching free juſtification by faith is not to be paſt by in ſilence, becauſe ſome abuſe the ſame unto licentiouſneſſe of life. For he that is filthy let him be filthy ſtill. Neither is the doctrine of Praedeſtination therefore to be paſt over, becauſe ſome abuſe the ſame unto carnall ſecurity, others to deſpaire, by ſaying: If I am praedeſtinated, I ſhall bee ſaved, although I defile my ſelfe with all manner of filthineſſe: If I am a reprobate, although I labour after holineſſe, yet I ſhall be damned. This is the devils moſt falſe and unſavoury Logicke, or rather calumnie, of old objected againſt Auguſtine p. 585and Orthodoxe Teachers by the Pelagians. For they joyne repugnant, Tom. 7. Aug. lib. 5. hypognoſt. in prooemioyea impoſſible things together: for Praedeſtination cannot ſtand with the purpoſe of filthineſſe: becauſe it is made not onelyonly to Salvation, but alſo unto the antecedents of Salvation, viz. Faith, Repentance, and Holineſſe, as the Apoſtle teacheth: Ephe. 1.3. He hath electe… us in Chriſt, that we ſhould be holy, &c. Reprobation on the contrary cannot cohere with holineſſe or a purpoſe thereunto: becauſe Reprobates by their owne malice neither will, nor can labour after holineſſe. Now in whom there is a ſerious deſire of holineſſe, they have a ſure Teſtimonie in themſelves, not of reprobation, but of their election.

Thirdly, this place teacheth, Iuſtification & Sanctification diſtinct benefits of Christ. 1. Cor. 1.30 1. Cor. 6.111 Cor 1:301 Cor 6:11that the benefits of Iuſtification and Sanctification are diſtinct: which the Papists do corruptibly confound. For Iuſtification conſiſts in the free pardon of ſinne and imputation of Chriſts righteouſneſſe. Sanctification in regeneration and newneſſe of life. The former is in relation, the latter in action. So the Scripture diſtinguiſheth theſe two, where it ſaith: that Chriſt is made unto us Righteouſneſſe and Sanctification. And againe: Ye are juſtifyed, ye are ſanctifyed.

Fourthly Papiſts do vily abuſe this place to eſtabliſh their ſecond justification, which they ſay, is actuall and meritorious through good workes. For the words, let him be justifyed still, they expound, let him be juſtifyed yet more, or let him being righteous become more righteous. Therefore, they ſay, they that are juſtified can bee made more righteous, or more juſt through charity and good workes.

ANSWER: Firſt although the Particle foreign still, might ſignifie increaſe of Righteouſneſſe: yet the inference would not follow touching increaſe of righteouſneſſe through Charity. For we are no where ſaid to be juſtified by Charity: but alwayes through, or in Faith.

Secondly foreign doth rather ſignifie perſeverance then increaſe. For as hee ſaid: The Particle foreign ſtil, noteth continuation of time.Let him be unjust ſtill, let him be filthy ſtill: for, let him goe on to doe injuriouſly, and to be filthy: ſo he ſaith: Let him be righteous ſtill, ſanctifyed ſtill, for, let him perſevere in righteouſneſſe and holineſſe: for the Particle foreign ſtill, doth in this Propheſie rather ſignifie continuation of time, then the encreaſe of a thing: as in ver. 3. There ſhalbe no more (foreign) curſe, or henceforward: and Chap. 10.6. The Angel ſweareth that there ſhalbe no longer (foreign) time: and Chap. 3.12. He ſhall goe no more out: where RIBERA himſelfe noteth that the Adverbe foreign more, doth onelyonly with the negative reſpect the future, not the time paſt

Thirdly, though we ſhould wholly grant it to be underſtood of the encreaſe of juſtification: nevertheleſſe it would not make for their ſecond meritorious justification through workes. For it will not follow: Let him bee juſtifyed yet more: Rom. 8.1.Rom 8:1Therefore through workes meritoriouſly: for he may alſo be more and more juſtified by Faith through the grace of God. For although we that are juſtified by faith have the forgiveneſſe of all our ſinnes: Lam 3.23Lam 3:23and ſo are perfectly juſtified by Faith before God: ſo as there is no condemnation to them that are in Christ Ieſus: yet this Iuſtification may be ſaid to admit encreaſe two manner of wayes. FIRST in reſpect of Continuation. For ſeeing we ſinne daily, wee have need continually of pardon: and ſo Iuſtification which conſiſts in the remiſſion of ſins, is daily continued unto the Faithfull, being as it were renewed and augmented: for the mercies of Iehovah are new every morning: therefore Gods children doe daily pray: forgive us our ſinnes: that is, quit us, and juſtifie us from our ſinnes: How farre juſtification of Faith doth admit encreaſe.Some therefore of our Writers ſay well, that juſtification is effected in an inſtant, becauſe it comes not by a ſucceſſive motion, as Sanctification: but it is to bee underſtood of an inſtant flowing, or daily renewed through the mercy of God. Secondly in reſpect of our ſenſe: for we have indeed Iuſtification with God by Faith: but wee feele it in our hearts through the effects, viz. Peace of Conſcience, Newneſſe of Life, and deſire of New obedience. By how much therefore p. 586th…ſe do encreaſe in us, by ſo much alſo the feeling of our Iuſtification hath its greater encreaſe.

LASTLY; this place cannot be underſtood of actuall Iuſtification by works: for ſuch a Iuſtification through workes is Sanctification it ſelfe, as the Papiſts confeſſe. Now of Sanctification it diſtinctly here followeth: And hee that is holy let him be ſanctifyed ſtill. Wherefore they either accuſe John of vaine Tautologi…, by repeating the ſame thing twice: ore elſe they muſt confeſſe that Iuſtification here is no actuall Iuſtification (ſo to ſpeake) or Sanctification.

12. Behold I come quickly, and my reward is with me] Theſe are the words of our Lord Ieſus unto the midſt of the twentieth verſe. BEZA ſuppoſeth that theſe two verſes are tranſplaced and ſhould come after ver. 16. But we ſhewed in the Analyſis, that after the manner of Dramaticall Repreſentiations, three perſons, the Angell, John, and the Lord Ieſus ſpea… by courſe, ſo that an exact coherence is not to be required, but the alteration or variation obſerved.

Once already the Lord Ieſus had promiſed his ſudden comming, ver. 7. Behold I come quickly, to confirme the words of the Angell: which muſt ſhortly bee done. Here again he promiſeth the ſame, to confirme the next words of the Angell: He that is unjust, let him bee unjuſt ſtill, &c. And the ſenſe is: the Propheſie is not to be ſealed neither in reſpect of the wicked, nor of the godly: becauſe the former ſhall goe forward to hurt, and to be filthy to their harme: the latter ſhall further be confirmed in their deſire after righteouſneſſe and holineſſe to their owne good: For behold I come quickly, and my reward is with me to give to every one, &c. The reaſon is taken from the righteous judgement neer at hand: in which every one ſhall receive of him his reward: The righteous and holy, keeping the Commandements of this Propheſie, bleſſedneſſe in the New Ieruſalem: The unjuſt and filthy dogs, ſorcerers, fornicatours, murderers, liars, &c. torments in the lake of fire and brimſtone. This is the coherence and ſenſe of the foure following verſes.

My reward] Not paſſively, which ſhould be given unto me: but actively: which I will give, as appeares by the Infinitive foreign to give, for, that I may give.

With mee] That is, in my power and right: for the Father hath given to the Sonne all judgement, Ioh. 17.2.John 17:2that is, power to judge all men. That his judgement ſhall be righteous he ſheweth, in that he will reward every one, both the unjuſt and impure, as alſo the righteous and holy, as their worke ſhall be. In other places it is ſaid, he ſhall judge men foreign according to workes: here foreign, as his worke ſhall be. The reward of good workes ſhall be good, of evill, evill: becauſe in order of juſtice good things appertaine to the good: to evill men,evill things. Wherefore foreign & foreign According, and As: do not ſignifie the meritorious cauſe of reward, but the rule of righteous judgement. For although evill workes ſhall truely be the meritorious cauſe of damnation: yet the Scripture ſaith no where (except perhaps in ſome particular) that the wicked ſhall be damned foreign for their workes: Rom. 6.23. Eph. 2.8.Rom 6:23Eph 2:8but alwayes circumſpectly foreign according to workes: leaſt on the contrary good workes ſhould bee thought the meritorious cauſe of Salvation. The gift of God is eternall life. By grace wee are ſaved through Faith, not of our ſelves, it is the gift of God: not of workes leaſt any man ſhould boast. Wherefore the reward of evill workes ſhall properly be called reward, that is, a due damnation de jure: But the reward of good workes, ſhal not bee called a reward properly, Reward due & not due.that is, not due of right, but bleſſedneſſe gratis.

Now wherefore the Lord will rather judge men according to their workes, then faith, XLVI. Argument of Chriſts deity.hath been declared above Chap. 20.13.

Futhermore this place doth alſo moſt clearly prove the eternal deity of Chriſt: who attributes here unto himſelfe that which Iſaias aſcribeth unto Iehovah: Behold p. 587the Lord Iehovah will come with a strong hand, and his arme ſhall rule for him; Ch. 40.10his reward is with him, and his worke before him. And Chap. 62.11. Say yee to the daughter of Sion, behold, thy ſalvation commeth, behold his reward is with him, Pſal. 9.9.Ps 9:9and his worke before him. It is proper to Iehovah to judge the world in righteouſneſſe, and the people in uprightneſſe. For none but God can render to the Righteous life and eternall bleſſedneſſe: none but God can inflict eternall puniſhment on the ungodly. But the Lord Ieſus will doe both: for he ſhall render both to the one and to the other a juſt reward ſutable to their workes, as it is ſaid: Ioh. 10.78 Ioh 11.25. Mat 25.34John 10:78John 11:25Matt 25:34I will give unto my ſheep eternall life. I am the Reſurrection and Life. He will ſay unto the righteous: Come ye bleſſed, inherit the Kingdom prepared for you. And to the unrighteous: Depart from me ye curſed into everlaſting fire, prepared for the devill and his angels, &c. Therefore he is truely God-Jehovah.

13. XLVII. Argument of Chriſts Deity confirmed.I am Alpha and Omega, the beginning and the end] Hee confirmes and illuſtrates what he ſaid touching his righteous judgement.

He confirmeth it from his eternity and conſtancy: I am Alpha, that is, the beginning, the Firſt: from whom all things had their firſt exiſtence: I hold the primacy of juſtice and power in all things. I am Omega, that is, the end, for which all things do exiſt: and the last: unto whom all things are directed in the laſt place. And therefore why ſhould I not render to every man righteous rewards according to his worke? The ſame hee ſaid of himſelfe a little before in Chap. 21.6. and in Chap. 1.8. the which hereticks indeed Queſtion whither they are the words of God or of Chriſt, ſaying: I am Alpha and Omega, the beginning and the ending, ſaith the Lord which is, which was, and which is to come. But here they cannot queſtion: but that he who ſaith: I am Alpha and Omega: and a little after: I Ieſus have ſent my Angell: is one and the ſame.

Notwithſtanding Eniedinus the Samoſatenian (that he might put a ſamous concluſion of blaſphemies unto his Explications, that is, Explicat. locor. p. 400depravations) bendeth all his wits in this place, (beſides what formerly Chap. 1.8. he had diſputed againſt this attribute of Chriſt) to overthrow the Deity of the Sonne of God: helping himſelfe with moſt frivolous cavillations, taken out of prophane Authors, as Plinie, Martiall, and Homer. Wherefore I thought it worth the labour diligently to examine all his particulars, leaſt the heretickes wickedneſſe might deceive the more ſimple Reader.

First: Theſe things, ſaith he, are ſpoken either by Christ himſelfe, or by an Angell repreſenting the perſon of Christ: yea he denyeth that Chriſt ſpake them, but a repreſentative Angell. But why, and how Chriſt ſhould bee, and is called the Firſt and the Laſt, he ſaith that he hath explicated Chap. 2.

Anſwer: That theſe things are ſpoken by Chriſt himſelf, the foregoing verſe doth evidently ſhew. But if an Angell repreſenting Chriſts perſon ſhould ſay: I am Alpha and Omega, the beginning and the end, the firſt and the laſt: certainly he ſhould lie: like as an Ambaſſadour repreſenting the perſon of God or Caeſar, if he ſhould ſay, I am God, I am Caeſar, verily he ſhould bee as great a liar, as was Boniface VIII. in ſaying, I am Caeſar. For Ambaſſadours indeed, ſpeake or treat in the Name of God, or of Caeſar: but cannot without treaſon aſſume unto themſelves the names or titles of their Lord. But how well the Hereticke hath above declared, or indeed deceitfully handled, why, and after what manner Chriſt is ſaid to be the firſt and the laſt, we have there made knowne unto the Reader.

Secondly he ſaith, that this kinde of ſpeech: I am Alpha and Omega: is proverbiall, by which the first and the last, yet not abſolutely, may be ſignifyed: foraſmuch as Alpha and Omega are not abſolutely the firſt and the laſt, but only of the letters and Greek Elements: neither alwayes and every where: but onelyonly in that order or courſe, in which the Letters of the Alphabet are now ſet downe: Lib. 7. c. 56the which notwithſtanding that it was not alwayes the ſame, we may learn out of Plinie: for Omega hath not alwayes bin the laſt Letter of the Alphabet: and that therefore this forme of ſpeech ſignifies neither an abſolute, nor naturall prioritie and finality, but rather temporarie and arbitrarie.

p. 588ANSVVER: 1. Whatſoever might be ſaid touching the Phraſe: I am Alpha and Omega: yet the explication annexed ſtands firme: I am the beginning and the end, the first and the last: the which Chriſt ſpeaketh abſolutely of himſelfe, nor can it be applied to any ſave unto God alone: as not ſignifying an arbitrarie or temporarie prioritie, and finallitie, but that which is abſolute, ſimple and naturall. This alone ſufficeth to confirme our faith and refute the heretick.

II. What concernes the order of the Greeke Letters, Plinie indeed writeth, that Omega was added unto the Greek Alphabet by one Simonides Melicus, after the Trojane Warre: notwithſtanding the ſaid Author affirmeth out of Ariſtotle, that Alpha with the Ancients, was alwayes the firſt or beginning of the Letters: whatſoever therefore may be ſaid touching Omega: yet if Chriſt be Alpha, the beginning, not of the Letters, but abſolutely of all things, then verily he is God Eternall.

But neither ſhall the Hereticke thus ſhift it off touching Omega. Lib. 19 c. 14.For Gellius affirmeth out of P. Nigidius a moſt ancient Writer, that A. and O. were alwayes the principle Letters. Beſides it is ſufficient that Alpha and Omega were the firſt and the laſt Letters of the Greek Alphabet in Johns time. Therefore the reaſoning of the hereticke taken from the Greeke Letters is vaine, being grounded upon a moſt falſe hypotheſis or ſuppoſition, viz. that Chriſt is called, and is Alpha and Omega, the first and the laſt, no otherwiſe then as Alpha and Omega are the firſt and laſt Letters of the Alphabet.

Thirdly he objecteth, Lib. 11. hiſt cap. 30.that theſe words Alpha and Omega, doe ſometime ſignifie time, as in Nicephorus, the Emperours Valentinian, and Gratian write in their Epiſtle: We indeed have uſed patience, from Alpha it ſelfe unto Omega, that is, from the beginning unto the end. But that this ſignification is not agreeable to Ieſus Chriſt, becauſe many things are more ancient and later in age then he.

ANSWER: Firſt Epiphanius Scholaſticus, who tranſlated the Hiſtorie called Tripartita, Trip. hist. lib. 7 cap. 9following another reading (as the moſt learned Langus Interpreter of Nicephorus hath obſerved) hath rendred the words of the Emperours otherwiſe, viz. We indeed are ſubject to him, who is the firſt and the laſt, that is, unto God: the which ſenſe the antitheſis there following (but ye do arrogate to your ſelves, &c.) doth altogether require. For the Emperours by their humilitie in ſubmitting themſelves to God, reproved the arrogancy and high-mindedneſſe of the Biſhops, who by their continuall brawlings and contentions abuſed their Imperiall majeſties. Let the place be looked into: Wherefore theſe words A. and O. doe ſignifie, not time, but Eternall God, or Eternitie.

II. Whatſoever may be ſaid touching the place of Nicephorus, the Emperors ſay not: We are Alpha and Omega, the firſt and the laſt: ſo as Chriſt ſaid: I am Alpha and Omega, the beginning and the ending, the firſt and the laſt. Therefore that place makes nothing againſt the words of Chriſt.

III. Although thoſe words in the place alledged might ſignifie time and continuance: yet the reaſon for which the adverſarie denyeth that this ſignification is agreeable to Chriſt, is abſolutely falſe and hereticall, viz. that many things are more ancient and later in age then Chriſt. For according to his Deity Chriſt pronounceth himſelfe to be Alpha and Omega, the beginning and the end, the firſt and the laſt, as beeing the onelyonly begotten of the Father before the Mountaines were ſetled. Nothing therefore is more ancient and later, (Chriſto foreign) then Chriſt God-Man.

Fourthly he thus Syllogiſeth: Relatives are together by nature. The ſon is a Relative having a correlative Father: Therefore the Son cannot be before the Father and ſo neither the firſt and the laſt.

ANSWER: I. It was never affirmed that the Sonne was before the Father. II. The adverſarie overthrowes himſelfe with his Sophiſtrie: for if Relatives are together by nature: as indeed they are: then verily God the Father, and God the Sonne are together by nature: But the Father by nature is the firſt and laſt, p. 589that is, eternall. Therefore alſo the Sonne by nature is the firſt and last. For the Father was never without the Son.

FIFTLY he dallieth out of Martiall, that theſe words ſignifie the eſteem or worth which men put upon a thing: ſo that which is moſt excellent, is called Firſt and Alpha, that which is moſt vile is called Laſt and Omega: in which ſignification Martiall ſhould have ſaid.Lib. 2: Epigr. 57. Lib. 5. Epigr. 27. Ioh. 14.28 Ioh. 01.29John 14:28John 1:29

Non ipſe Codrus Alpha penulatorum: And againe,

Quod Alpha dixi, Codre penulatorum te nuper. But yet that this ſignification cannot be applied to Chriſt: both becauſe the Father is more worthy then he, himſelfe confeſſing it: My Father is greater then I: as alſo becauſe it ſhould follow, if Chriſt bee called Omega, that he is the vileſt and moſt abject of all things.

ANSWER: 1. Martiall calleth Codrus, Alpha Penulatorum, by a poeticall taunt or ſcoffe, not as being the moſt excellent, but the chiefe or firſt of beggers, that is, pooreſt, according to the Proverbe: CODRO PAUPERIOR, poorer then Codrus. But whatſoever he may ſay touching Alpha: where hath the Hereticke ever read that Omega is put for that which is moſt vile? And though hee had read it: will hee interpret the Divine Revelation by Martiall a ſcurrilous Poet?

II. Howſoever this ſignification is taken, it is falſe that it is no way to be applied unto Chriſt. For Chriſt is Alpha, becauſe according to his Deity hee is moſt excellent, the beginning and the firſt of all things: And Omega, not as the vileſt, but becauſe he is the end and laſt of all things: for ſo he himſelfe interpreteth the ſame.

That the Father is more worthy then Chriſt in reſpect of the aſſumption of the fleſh it is true: according to which hee himſelfe ſaid: Ioh. 10.30. Ioh. 14.10. Ioh. 5.23.John 10:30John 14:10John 5:23The Father is greater then I: in reſpect of his Deity it is falſe, for in this reſpect hee ſaith: I and the Father are one: I am in the Father and the Father in me: The Father hath given all judgement to the Son, that all men ſhould honour the Son, even as they honour the Father. Wherefore as the Father and the Son are one by nature, ſo in honour and dignity: for which cauſe above Chapter. 4.11. & 5.11. the Church-Triumphant aſcribes to God and unto the Lambe, the ſame honour glory and power.

Sixtly he reaſoneth from the Metaphyſickes: That theſe words, the FIRST and the LAST ſignifye the cauſe: But Chriſt, as the Trinitaries confeſſe (thus the Hereticke termeth Orthodoxe Writers) hath a cauſe: Therefore he cannot be called the FIRST in this ſenſe.

ANSWER: 1. Nothing is more frivolous then this kinde of Logicke: for there are foure termes in the Syllogiſme, to ſignifye the cauſe, and to have a cauſe, being put for one, which are not one in the leaſt: and from two affirmatives in the ſecond figure, he inferres a negative, then which nothing is more vaine.

II. The major is not true, but of God being abſolutely the firſt and the laſt, the beginning and the ending, and therefore he is truely the firſt and laſt cauſe of all things: and ſo likewiſe of Chriſt ſaying abſolutely of himſelfe, I am Alpha and Omega, the beginning and the end, the firſt and the laſt, and therefore the firſt and laſt cauſe of all things: but of all others it is falſe. For of what are Alpha and Omega the cauſe? Is it of the Letters that are betwixt them? And ſuppoſe that the firſt man may in ſome ſort be ſaid to bee the cauſe of others: of whom ſhall the laſt man be the cauſe?

III. The aſſumption unleſſe it be underſtood with limitation, is falſe alſo: for we confeſſe that Chriſt hath a cauſe not abſolutely, but according to his humanitie, beeing according to his Deity the creating cauſe of all things with the Father: For all things were made by him, and without him was not any thing made, Ioh. 1.3.John 1:3that was made: Neither hath he any cauſe, unleſſe improperly by underſtanding the cauſe of the beginning of eternall generation from the Father, otherwiſe the Son ſhould be the effect of the Father, which is falſe: For God created all his effects p. 590or works (in the kind of ſubſtance) in the beginning of time: Ioh. 1.1. Prov 8.25 Mich. 5.2.John 1:1Prov 8:25Mic 5:2But the Son he created not in the beginning of time: (for the word foreign was in this beginning:) but begate him from eternity: I was brought forth, ſaith the wiſedom of God, before the mountains were ſetled. Becauſe his goings forth were from of old, from everlaſting.

Thus therefore let the Hereticke learne to correct his Paralogiſm or deceitfull arguing, leaſt he faile in the forme: Hee that hath a cauſe, is not the firſt and the laſt as the cauſe. Chriſt hath a cauſe. Therefore he is not the firſt and the laſt as the cauſe. Thus the whole is granted touching Chriſt in reſpect of his humanity: But in reſpect of his divinity, in regard whereof he ſaith of himſelfe, I am Alpha and Omega, the beginning and the end, the firſt and the laſt, the conſequence is denyed, becauſe of the aequivocation of the word Cauſe: or the aſſumption is falſe.

Furthermore he ſaith: a thing is ſaid to be firſt, which is by nature before the reſt. Chriſt is not before the Father, becauſe correlatives are together by nature: Therefore Chriſt is not the firſt after this manner.

ANSWER: This we willingly grant of Chriſt according to the fleſh, but according to the Deity the adverſarie dallieth by foure termes: becauſe before other things: and, before the Father are two termes, or the major univerſally taken is falſe: for in this ſignification he is not the firſt, who is before God: elſe God alſo ſhould not bee the firſt by nature, becauſe God is not before himſelfe: But he which is by nature before others, in whoſe reſpect he is ſaid to be the firſt: to wit, before all creatures. Beſides wee may (as before) retort the adverſaries weapon upon himſelfe: Correlatives are by nature together: The Father and the Sonne are correlatives, and the Father is the firſt, becauſe by nature he is before all: Therefore alſo the Sonne is the firſt, becauſe hee is before all things by nature.

Laſtly he ſaith, that a thing is ſaid to be the firſt and the laſt, Alpha and Omega: in regard of order and placing; like as the Firſt Booke of Homer is called Alpha in this Monosticke, or ſingle Verſe: foreign. Which ſignification, ſaith hee, is moſt convenient to this place; becauſe God hath appointed Chriſt to be the Firſt Meſſias and Mediatour of the Nations; neither will he give unto him any Succeſſour in this office: this honour he will not give unto another, but Chriſt was, and ſhalbe the Firſt and the Laſt Redeemer; Hence hee is here rightly called Alpha and Omega.

ANSWER: This indeed is the thing which the Hereticke after all his blaſphemous ſhiftings would needs vomit out. But this ſignification is the ſame with the firſt touching the arbitrarie priority of the Letters Alpha and Omega: Why then thus much belching? we deny not that Chriſt alone is ordained the Redeemer by God the Father. But we deny theſe three things.

I. That Chriſt in reſpect of his Office of Redemption, calleth himſelfe Alpha and Omega, the beginning and the end, the firſt and the laſt: which in Scripture are titles onelyonly of the Eternall Deity.

II. We deny, that this ſignification and example is agreeable to Chriſt: for he which is Alpha and Omega, the firſt and the laſt in order and place (like as the Heretick maketh Chriſt to be Alpha and Omega, that is, the firſt and the laſt Redeemer) he certainly hath a ſecond, a third, and others betwixt: like as after Homers Alpha followeth: foreign: Gamma, Delta, Epſulon, &c. alſo follow even unto Omega. Therefore according to the Hereticke after the Redeemer Alpha, there ſhould follow the Redeemers Beta, Gamma, Delta, &c. unto Omega: Yea Chriſt ſhould no way be Alpha and Omega: becauſe Homers Alpha is not Omega alſo, neither is Homers p. 591Omega alſo Alpha, and it ſhould be falſe, that Chriſt in this Office had no Succeſſour, and that he was, as the Firſt, ſo the laſt Redeemer.

III. We deny, that the Heretick beleeveth, what he ſaith, or that the thing he ſaith is true. For he affirmeth, that Chriſt was and ſhalbe the firſt and the laſt Redeemer. Notwithſtanding he beleeveth not, that Chriſt was the Redeemer of Adam, Abraham, and the Fathers of the Old Teſtament: but beleeveth the Fathers were not redeemed by Chriſt, yea that Chriſt had no being, before hee was manifeſted in the fleſh: Both which aſſertions are falſe, hereticall, and blaſphemous.

Now briefly wee will bring all the Heretickes ſubtilties into this one Sophiſm.

Chriſt is Alpha and Omega, the firſt and the laſt, &c. either in a certain order, that is, an arbitrary and temporary priority, and finality (like as Alpha and Omega is in the order or ranke of the Greeke Letters:) or in time, or excellency, or as the cauſe, or in priority of nature, or laſtly in order and place: But he is not the firſt and the laſt in time, nor excellency, nor as the cauſe, nor in priority of nature. Therfore only by an arbitrarie priority, viz. in rank, order, and place: becauſe he is appointed by God to be the firſt and the laſt Redeemer.

ANSWER: 1. The Heretick though he reaſoneth much touching A. and O. the first and the laſt, yet he meddles not at all with the other title annexed, the beginning and the end, becauſe he could not darken the ſame by his cavils. Now ſeeing this Title doth abſolutely denote that Chriſt is he, from whom, Rom. 1.36.Rom 1:36and through whom, and for whom are all things, it alone ſufficiently proveth the Deity of Chriſt. II. The aſſumption, (as hath been ſhewed) is wholly falſe. III. The conſequence is to be denyed: from the inſufficient enumeration of ſignifications: for the Hereticke omits the principle ſignification of Eternity, by which properly God is the first and the last, Iſa. 14.4. & 44.6. & 18.12.

14. Bleſſed are they that doe] The OLD VERSION: Bleſſed are they that waſh their robes in the blood of the Lambe, which words are here repeated (from Chap. 7.14.) againſt the authoritie of all Greek Copies: See Bezas Annotations. The Relative foreign His, is not referred unto the perſon of Chriſt here ſpeaking: for hee would have ſaid in the firſt foreign my Commandements: but unto foreign Booke, as in ver. 7. Bleſſed is hee that keepeth the ſayings of the Propheſie of this Booke: Here he repeateth the ſame: Bleſſed are they that doe the Commandements foreign, to wit, of this Booke: There hee calleth them foreign ſayings: here foreign Commandements, namely which were touching the not worſhipping of the Beast and his Image, the leaving of Babylon, perſeverance in Righteouſneſſe and Holineſſe, and ſuch like. Although the Enallage were not very harſh, to apply the relative unto Chriſt: That doe his, that is, My Commandements: like as the Angell in ver. 6. ſpeakes of himſelfe in the third perſon: ſent his Angell, that is, my ſelfe. The reward therefore of them that do the Commandements of this Booke ſhalbe bleſſedneſſe.

That they may have right to the tree of life] Greek foreign: Their power ſhall be on the wood (or tree) of life: The bleſſedneſſe of the Coeleſtiall Citizens, he declareth by two benefits: That they ſhall have power to the tree of life, (of which ver. 2.) and enter in through the gates into the City: They ſhall, I ſay, be perpetuall and moſt happie Inhabitants of the Heavenly Ieruſalem. How the Saints have right to Chriſt.But being Chriſt is the tree of life, it may bee demanded how they ſhall have power on Chriſt? He underſtandeth it of a right, not of ruling, but of enjoying Chriſt and his benefits. He is the Lord and Head: we Subjects and Members. The Head hath right of Dominion over the Members, to command them: The Members have right to the Head, of enjoying him, and to be quickned and directed by him. See more of the Saints bleſſedneſſe, ver. 4.5.

15. For without are dogs and ſorcerers] The reward of the wicked ſhall be utter darkeneſſe being ſhut out of this Heavenly City. They ſhall be without: becauſe p. 592within ſhall be nothing, but what is pure and holy, neither ſhall any thing that defileth enter into it. Ch. 21.27.Now what ſhal be without but utter darkeneſſe? where Satan, the Beaſt, Falſe-prophet, Dogs, and Sorcerers, that is, all Reprobates ſhall bee tormented in the Lake of fire and brimſtone. Of theſe wretches hee reckons up ſixe ſorts, under which all are comprehended.

Dogs: thus he nameth unjuſt and filthy men, who with a dog-like madneſſe tear the doctrine of the Goſpel: therfore Chriſt calleth theſe enemies of the truth dogs and ſwine, Mat. 7.6.Matt 7:6before whom hee forbids us to caſt that which is holy. Of the reſt (whoſe portion ſhall bee in the Lake of Fire) wee have treated on Chap. 21. ver. 8.

He expreſly puts lyars, both here and before, in the laſt place, underſtanding perjured, double-hearted, and deceitfull perſons, mockers of religion, that we might underſtand, that this kinde of men is moſt hurtfull to the Church and Commonwealth: becauſe by adulterating and falſifying all Divine and Humane Truths, they with diveliſh craft overthrow, and teach others to weaken all the ſinewes of Eccleſiaſticall and Politicall ſociety. Of this ſortof men, the Jeſuites are the moſt emminent at this day in Schooles and Churches: And the Machivellians in Courts, Polities, and Campes. For RIBERA doth rightly obſerve, that Chriſt in ſpeciall mentioneth thoſe vices, which ſhould moſt reigne in Antichrists time. Now wee know that theſe evils are moſt rife in Popery. See Chap. 21.8.

16. I Jeſus have ſent my Angell] Leaſt it ſhould be uncertaine what perſon it was that ſaid: Behold I come quickly: I am Alpha and Omega, he tels his name: I Jeſus: and profeſſeth himſelfe to bee the Author of this Revelation, and the more to commend the dignity thereof to our care and ſtudie, hee ſheweth that for our ſakes he imployed and ſent his Angell to teſtifie the ſame unto us. Wherfore let it not be irkſome reverently to read, continually to meditate, and carefully to obſerve the ſame with all readineſſe of mind.

Here therefore the Lord Jeſus confirmeth what the Angell before ſaid in ver. 6. The Lord God of the holy Prophets ſent his Angell: as if he ſhould ſay: It is ſo: I Ieſus have ſent my Angell: XLVI. Argument of Christs Deity. Eph. 1.21. Phil. 2.9. Hebr. 2.9. Mat. 18.10 Act. 12.15 Heb. 1.14.Eph 1:21Phil 2:9Heb 2:9Matt 18:10Acts 12:15Heb 1:14hereby profeſſing himſelfe to be the Lord God of the holy Prophets. What Hereticke dares gain-ſay this? He alſo makes himſelfe Lord of the Angels, for ſaith he, I have ſent my Angell, viz. as being my owne by ſubjection He is Lord of the Angels as God: and as man he is lifted up above all power as Lord and head over all things. The Angels alſo are ſaid to be ours, not by naturall ſubjection, but voluntary ſervice, becauſe they are ſent by the Lord Jeſus for our ſervice and preſervation.

foreign to teſtifie] That is, to reveal. Before ver. 6. and Chap. 1.1. he ſaid foreign to ſhew, and foreign to ſignifie, in the ſame ſenſe. Andreas refers this to the publiſhing of the Propheſie, that Iohn might not keep it ſecret, but make it knowne unto all.

To you] This apostrophe is directed in the first place to the ſeven Angels of the ſeven Churches, unto whom he before had ſent ſeven Epiſtles: as hee ſheweth by the Addition foreign, To you who are in, or, over the Churches. But conſequently alſo unto all the ſervants of Chriſt, who are ſet over: or are Members of the Churches, that is, unto all the Faithfull: for this Propheſie was not revealed for them only who then were the ſervants of Chriſt, but for us chiefly upon whom the ends of the world are come: when the greater part of the Oracles was to be fulfilled.1. Cor. 10.111 Cor 10:11

Firſt let us obſerve, that ſeeing the Propheſ…e is revealed by the Lord Ieſus, it was a great impiety for the Church of old to queſtion the Trueth and Divine Authority thereof.

Secondly, ſeeing the Lord Ieſus ſent his Angell: therefore he is Lord of the Angels and true God: becauſe it is proper to God alone to have and ſend the Angels as his Miniſters.

p. 593Thirdly, ſeeing the Lord Ieſus vouchſafed to reveal this Propheſie not onelyonly to thoſe Seven Churches, but to all that ſhould come after, therefore it belongs unto the profit and ſalvation of all of us, and all are ſeriouſly to meditate in the ſame.

I am the root and the off-ſpring of David] Theſe glorious Titles commend the majeſty of the Author, and of the Propheſie, as alſo it confirmes our Faith. Above cha. 6, 5. How Chriſt is the root of David.Who is this Ieſus? The root and off-ſpring of David. Before hee was called the root of David. He confirmeth that he is the Meſſias promiſed to come of the ſeed of David. For the root of David is the Son of David according to the fleſh, Rom. 1.4. Andreas thinkes he is the root of David according to his Divinity: For the root beares the tree, but Chriſt, ſaith he, not as man, but as God upholdeth and ſaveth David: But without doubt it belongs to the fleſh, which the Meſſias tooke of Marie the daughter of David. Its true the root beareth the tree: but this metaphor reſpects the originall. So that Chriſt is the root of David, ſuſtaining David by his divinity: and ſprouting from David, in his humanity.

Off-ſpring] Greek foreign Genus or Familie of David, out of which aroſe Joſeph and Mary, the Parents of our Lord Ieſus Churiſt, Luk. 1.27.

The bright and morning ſtar] As the former Title confirmes the verity of Chriſts manhood: ſo this the majeſty of his Deity. It ſignifies that moſt excellent light and glory, whereby the Lord Ieſus doth excell all men and Angels, like as Lucifer or the Morning-Star, excels all other Stars in brightneſſe. In Num. 24.17. Balaam propheſieth that, a Star ſhall come out of Jacob.

BRIGHT] Moſt glorious in himſelfe: by his brightnes diſpelling the darkneſſe and ignorance of our hearts and minds.

Morning] Becauſe, ſaith Andreas, How Chriſt is called the morning-Starre.by his beames he not onelyonly drives away the night or darkneſſe of this life, but alſo in the morning light of the common Reſurrection, hee will exhibit himſelfe to be ſeen of all the Saints. Or, becauſe ariſing in our hearts, he diſpels the blindneſſe of our mind, as Lucifer exceeding other ſtarres in clearneſſe, and riſing before the Sunne, (ſhewing that by and by it will be day) diſpelleth the night-darkneſſe. So Peter calleth Chriſt the Day-ſtarre ariſing in our hearts, 2. Pet. 1.192 Pet 1:19when as hee enlightneth our hearts and mindes with the true knowledge and confidence of himſelfe by the light of the divine Scriptures.

Ariſtotle to prove that juſtifice is the chiefe of vertues, ſaith: foreign: that is:

Neither Heſperus, nor Lucifer (that is, the Evening or Morning Starre) is not ſo admirable: as knowing nothing more glorious whereunto to compare this excellent vertue. Now Heſperus and Lucifer is the ſame Star firſt appearing after Sun-ſetting: and firſt foretelling the riſing of the Sunne in the Morning. What Ariſtotle calleth foreign, Chriſt here calleth foreign from foreign the dawning or break of day: in the ſame ſenſe.

If then Ariſtotle doth rightly compare created righteouſneſſe unto the Morning Star: with more right doth the Increated Righteouſneſſes, viz. Chriſt the Son of God, call himſelfe the Morning-Star. Hereby we underſtand the meaning of Chriſt in Chap. 2.28: To him that overcommeth will I give the Morning-Star: for if the Morning-Star be Chriſt: the ſenſe is: To him that overcommeth I will give my ſelfe, or, communicate my ſelfe with all my benefits unto him, viz. joy and glory, in part in this life, but perfectly in the life to come.

17. And the Spirit and the Bride ſay, Come] Theſe kinde of abrupt ſentences full of affection, ſerve to ſtir up like affections, deſires, and wiſhes in us. Here the Lord Ieſus commends unto us the ſtudie of this Propheſie, by the example of the Spirit and of the Bride: They ſay, Come] that is, from this Propheſie they long for my comming, and that I fulfill the ſame. Therefore ye alſo that heare the Propheſie, ought to have the like deſire.

And the Spirit and the Bride] By the Spirit and Bride may be meant the ſpirituall p. 594Bride, ſanctified by the Spirit of God. By the Bride I underſtand the Church, eſpecially the Triumphant. She deſires me to come, that is, to fulfill the Propheſie, and to return to judgement, that ſhe might at length be glorified through a finall redemption: like as the Soules of the Martyrs under the Altar, did deſire the full deliverance of the Church from all the miſeries of this life. Or we may underſtand the Spirit properly of the Holy Ghoſt, Metalepſis is a figure whereby a word is put from his proper ſignification.who above ſpake to the Churches in the Epiſtles of Chriſt: in which it is often repeated: Hee that hath eares, let him heare what the SPIRIT ſaith unto the Churches. In this ſenſe the Spirit is ſaid to wiſh the comming of Chriſt, by a Metalepſis: becauſe it is the Spirit that makes the Bride to deſire Chriſts comming: in which ſenſe alſo it is ſaid Rom. 8.26. that the Spirit maketh interceſſion for us: that is, ſtirreth us up to make our requeſts, and to cry Abba Father.

Come] Namely to the full glorification of thy Bride. This is the reaſon of the wiſh: for the coming of the Lord ſhall be the full redemption of the Church: the which, ſeeing wee all doe expect, wee muſt alſo wiſh for the comming of the Lord: for as the Apoſtle intimates, it is a note of Gods children, to love his comming, 2. Tim. 4.8.

And let him that heareth] This is the conſequent of the former, as if he ſhould ſay, If the Spirit and the Bride long for my comming, then alſo let him that heareth the words of the Propheſie, ſay, COME: that is, ardently deſire my comming for his redemption: Thus hee would have us continually to pray: Let thy Kingdome come: by which we daily deſire that the Lord Ieſus by his comming would wholly deſtroy the Kingdome of Satan, and perfectly ſet up his owne in us, in eternall glory.

And let him that is athirst come] He teacheth us what we ought to doe untill we obtaine our deſire, by a moſt large promiſe comforting us againſt the temptation of delay: Let him, ſaith he, that is athirſt, that is, that deſireth full redemption and glory through my comming, Come] To wit, unto me, or unto the ſtudie and meditation of this Propheſie. It is an Anſwer unto the Churches wiſh: as if he ſhould ſay: ye deſire that I ſhould come to your deliverance: Yee therefore come unto me through Faith, What it is to come unto Chriſt. Mat. 11.28Matt 11:28Obedience, and true Sanctitie, being alwayes (as it were) girded with the ſame. For to come to Chriſt, is to receive his doctrine, truſt, obey, ſerve, and wholly to give ones ſelfe unto him. This is meant in the Goſpell, where hee ſaith, Come unto mee all yee that are heavy laden.

AND VVHOSOEVER VVIL] According to the promiſe, Chap. 21.6. To him that is athirſt I will give of the Fountaine of the water of life, freely. So here to them that come unto him, he promiſeth the living water of the pure Chrystalline River of the Heavenly Ieruſalem. This water is Chriſt himſelfe, the Fountaine of Life: Or the Holy Ghoſt, filling the Saints with Heavenly conſolation. This water is drawne or obtained by Faith and Prayer. Therefore he ſaith, Let him take] That is, by prayer beg, and by faith obtaine the ſame. It is not thruſt into the hands of unwilling, ſlothfull, and drowſie perſons: therefore hee ſaith, Whoſoever will. Hee ſaith not that it is in the power of free will, but requires the will to receive it. The will is ours, but the will of receiving is not in us, it is the gift of grace: 1. Cor. 4.7.1 Cor 4:7For what haſt thou, that thou haſt not received? Therefore the will and deſire of grace is required to be in us, that wee might bee quickned with the water of life.

Freely] The Fountaine of grace which is open to all that deſire the ſame, is not to bee bought with the price of any thing, but is freely beſtowed by the merit and efficacie of the Lord Ieſus. Away therefore with the merits of Hypocrites.

18. For I teſtifie] Theſe alſo are the words of the Lord Ieſus, not Iohns, as appeares from ver. 20. Before he ſaid: Bleſsed are they that keepe the words of this Propheſie: Now he threatens a terrible curſe unto all ſuch as preſume any wayes p. 595to adulterate this Propheſie. For he foreſaw that ſome would deſpiſe, queſtion, and falſifie the ſame by their Additions. Hee was not ignorant alſo that Antichriſt with his falſe Prophets (Falſifiers of Holy Writ) would take liberty to falſifie the Faith, yea uſurpe to themſelves abſolute power over the very Scriptures of God. Therefore he thought it neceſſary to defend the Authority of the Revelation, and the whole Booke of Canonicall Scripture, by this threatning, as it were with a Seale, that it might bee preſerved entire unto the end for the Churches, unto whoſe profit it was dedicated.

For I teſtifie] The cauſall foreign For, ſeemes an over-plus to Ribera by a Graeciſme: but, as we ſhewed in the Analyſis, it is a ſeventh Argument commending the worthineſſe of this Propheſie, taken from the inviolable authority thereof. Andreas for foreign reads foreign and for foreign I alſo teſtifie (for ſo it is in the Text) ſimplie foreign I teſtifie. And ſo the Kings Copie hath it. But all other Copies have it, I alſo testifie: neither is it without ground: for the Lord Ieſus aſſenteth to his Angell, whom he had ſent foreign, to teſtifie theſe things to his ſervants: as if he ſhould ſay, My Angell hath teſtified unto you, and I alſo teſtifie with him. For properly Summartureſai ſignifies to affirme a thing by a religious teſtimony, or to urge it with ſerious conteſtation, and ſo oblidge the Hearers upon pain of vengeance to obey the ſame. But let us briefly conſider to whom Chriſt doth teſtifie, what it is, and after what manner.

Ʋnto every man that heareth the words] This Proteſtation belongs unto all that heare and read the ſame, not one excepted. And therefore neither Pope nor Councell have any right to adde, or take ought from the Scriptures, but with the hazard of their Salvation.

If any man ſhall adde] The conteſtation conſiſts of two heads: The firſt is: that this Propheſie may not be adulterated by any Addition. To adde, What it is to adde to this Propheſie:is not ſoberly and according to the Analogy of Faith to interpret the meaning of the Propheſie: but to mixe other things, beſides what the Lord Ieſus hath revealed by his Angell. He addeth, ſaith THOMAS, which adjoyneth a lye: for whatſoever is patched to the Scriptures of mens inventions, that it might be accounted as divinely revealed, is a lie. Such are the Popes Traditions, which (ſeeing hee will make of like authority with the written word of God) he addeth unto the Scriptures. Therefore they are lies.

The other branch of the conteſtation is, What it is to take away from this Propheſie.that none may deprave this Propheſie, by taking away from the words thereof. He not onelyonly takes away, that derogates from the divine authority of the Booke (which, as Chriſt foreſaw, many would do) but he alſo that any wayes changeth, or maliciouſly perverteth, or contradicteth any thing here written. Of which offence ſuch are not altogether free, who obſtinately deny that the manifeſt events of the Types touching the fall of the great Starre from Heaven into the Earth, of the Beaſts aſcending out of the Sea, and of the worſhipping of his Image, and Character, of the Romane Babylon, of the whore committing fornication with the kings of the earth, & the like, are not yet manifeſtly fulfilled in the Papacy. The ſumme of the conteſtation is, that the integrity, ſincerity, and ſacred Authority of this Propheſie bee faithfully preſerved in the Churches, and that the contemners, falſifiers, and corrupters thereof be no way ſuffered, under paine of Anathema or curſe, unto which, as it followeth, that man is liable that preſumes to adde or take away ought therefrom: for he ſaith: Ʋnto him God ſhall adde the plagues] This is the reaſon of the conteſtation, the horrible curſe of them that falſifie this Scripture by adding or detracting. For if Falſifiers of Coine are liable unto the civill curſe of the Law: much more ſhall the Anathema of eternall damnation be inflicted upon the Corrupters of the Scriptures, which are the word of God. To them that adde thereto, God will adde all the plagues of this Booke (to wit, the Seven laſt plagues) and caſt them into the Lake of fire and brimſtone, with the Dragon, the Beaſt, and the Falſe-Prophet, Chap. 19.

p. 59619. And if any man ſhall take away] That the righteouſneſſe of Gods judgements may appeare, he will puniſh the Corrupters of his word, according to the quality of the offence. To Impoſtors he will adde plagues. To them that take away, God will take away their part out of the Booke of life, &c. Their judgement ſhall bee much alike. For as the former are threatned with plagues: ſo the latter ſhall be deprived of all good.

His part] Not what he hath, but what he ſeemes to have. He ſpeaketh of the part or portion of eternall life, which ſuch ſhall have as are written in the Book of Life, that bleſſedneſſe (I ſay) and Heavenly joy which the Inhabitants of the Holy Citie ſhall be partakers of.

And from the things which are written] To wit, which in the Epiſtles of this Propheſie (eſpecially, Chap. 2. & 3.) are promiſed to them that overcome, and from the things which in this Book are ſpoken touching the glorious ſtate of the Saints in Heaven, Chap. 7.9.20.21.22. Now they that ſhall be deprived of Heavenly bleſſings, muſt of neceſſity lie under eternall plagues and puniſhment. For betwixt theſe, there is no medium.

This place is remarkeable, againſt the Popiſh depravers of the Scriptures. For two things are evidently proved. Firſt that the Holy Scripture is Authentique in it ſelfe: and that it giveth teſtimony of its owne divine authority. For what is truely ſaid of this Propheſie, is rightly by Expoſiters extended unto the whole Scripture. Hence ANDREAS: A fearfull curſe, ſaith he, ſhall light on them, who are not afraid to adulterate divine Scripture.

SECONDLY That the Holy Sriptures are ſo perfect in themſelves, as that the Romaniſts are to bee held for moſt damned falſifiers, who deny that all Doctrines of Faith and Salvation are contained therein, unleſſe the traditions of Rome bee added.Lib. 4. de ver 80. dei. c. 10.

Againſt this Bellarmine objecteth, that only the integrity of this Book is eſtabliſhed, but not the perfection of the whole Scripture.

ANSWER: Yea both this Booke and all the reſt of Holy Scripture. This appears: becauſe this Booke is the laſt, and laſt written. Therefore this threatning annexed is as the Seale of the whole Cannon, or of all Bookes of divine Scripture. For as God put too this Seal to the Bookes of Moſes: being the firſt Cononicall Bookes: Deut. 4.2. & 12.32.Deut 4:2Deut 12:32Ye ſhall not adde unto the word which I command you, neither ſhall ye diminiſh ought from it: So to this laſt Booke he puts the ſame Seale: that nothing might be added, made equall or taken away from this, or any other part of Canonicall Scripture.

Bellarmine objecteth to the contrary: that it is not ſaid: which I have written: but, which I have commanded. But frivolouſly: for Exod. 24.12. God ſaith expreſly: Which I have written, that thou mayest teach them. And Hoſe. 8.12. I have written to him the great things of this Law. Adde to this the former reaſon, that all Interpreters do acknowledge this Anathema to be pronounced generally againſt all falſiſiers of Scripture, Why the oracles of the Revelation are moſt taken out of the old Canon.and that moſt juſtly. For the evident argument hereof is, that the greateſt part of this Propheſie is as it were taken word for word out of the Old Canon, ſo as the Holy Ghoſt ſeemes purpoſely in every of the Viſions to allude unto certaine Propheſies of the Old and New Teſtament. Now the reaſon hereof without Queſtion was: First indeed, really to demonſtrate, that there was nothing wanting in the Old Teſtament unto perfection. Secondly that by this apparent imitation hee might ſhew, that in the writings of the Old Teſtament is contained the ſtate and condition of the Church of the New Teſtament. Laſtly he ſheweth that the Revelation is as it were a recapitulation of both the Teſtaments, and containeth the ſumme and agreement of all the Holy Scriptures. By the which againe it is plaine that this preſent conteſtation or proteſtation belongeth unto the whole Body of Sacred Writ.

20. He which teſtifieth theſe things, ſaith] Ribera will have theſe words to bee p. 597Johns, becauſe of the like ſayings in his Goſpell, Iohn 21.24. But the words following ſhew that they are ſpoken by the Lord Ieſus: for he addeth: Behold I come quickly. Notwithſtanding there is no great matter in it. Hee calleth himſelfe foreign The Teſtifier, becauſe he teſtified, that is, revealed, this Revelation unto John by his Angell. Hence Chap. 1.5. Iohn calleth him, the Faithfull Witneſſe.

Surely I come quickly] He confirmeth what he had twice ſaid: Behold I come quickly. The Greeke foreign And or alſo hath the force of an aſſeveration or oath (and is rightly rendred Surely) to take away all doubting: as if hee ſhould ſay: I ſhall ſeeme to delay: but it ſhall be no delay. Mockers will think that I will never come; but I will come before they are aware thereof.

Even ſo come Lord Jeſus] Theſe are the words of John applauding and ſupplicating Chriſt to doe quickly what he promiſeth. He wiſheth therefore, that he may come quickly, not in his owne name onelyonly, but he will have it to bee the common wiſh of all the godly: Come quickly Lord Jeſus: And why ſhould wee not wiſh for it? To the wicked the day of the Lord ſhall be terrible. But to us nothing can come more acceptable: becauſe then our Redemption ſhall draw neer, and there ſhall be a perfect deliverance. Then all teares ſhall bee wiped away from our eyes: then we ſhall ſee him, as he is, and live with him for ever and ever.

O COME LORD JESUS.

FINIS.