Commentary on Revelation, Commentary on the Book of Revelation · Chapter 1

Commentary on Revelation · Commentary on the Book of Revelation · Chapter 1

p. 1The argument parts, and analyſis of Chap. 1.

After the title, and Apoſtolical ſalutation, to the ſeven Churches of Aſia. Iohn rehearſeth the firſt viſion, namely the ſeven golden candleſticks, and Chriſt his glorious walking in the middeſt of them, and how hee was affected with the viſion: and received from Chriſt commandement for to write the ſame, both concerning things preſent, and to come.

The parts of the chapter are two: the former containes the preface to v. 9.

The latter, the viſion of Chriſt gloriouſly walking in the middeſt of the ſeven candleſtickes, from verſ. 9, unto the laſt.

THe preface, containes the title, and th… …poſtolical dedication of the booke. The title ſhewet… firſt the argument of the booke, that it is a … velation of things to come, & Chriſt the …utho… of it, as alſo the miniſterie of the Angel verſ. 1. Secondly it notes the perſon of the author by a periphraſis, or deſcription, verſ. 2. Thirdly it commendeth the profitablenes of the booke from the neceſſitie of it, verſ. 3. The dedication containes the proſopographie, or deſcription of the perſons, who, and to whom he writeth, verſ. 4. Secondly the Apoſtles wiſh. viz. grace from God, and from the ſeven ſpirits, as alſo from Ieſus Chriſt: whoſe threefold office he declareth, v. 5. Thirdly the celebration of the prayſes of Chriſt, and giving of thanks, for a threefold benefit received from him, v. 5, 6: His comming to Iudgement is promiſed, by the words of Zacharie, verſ. 7, and in the laſt place, bringeth him in teſtifying his eternall Godhead and omnipotencie, verſ. 8. The viſion containes the preparation, & viſion it ſelf. In the preparation Iohn ſheweth the name, how hee was affected, the place of his baniſhment, and the cauſe, verſ. 9. Secondly the time and manner of the viſion, verſ. 10. Thirdly a command to write the viſion, and to ſend it to the ſeven Churches by name, verſ. 11. Fourthly his Geſture, verſ: 12. In the viſion are three things, firſt the form, ſecōdly the effects, & thirdly the things following. The form of the viſion which hee ſaw is twofold: firſt the ſeven Golden candleſtickes. Secondly the form of the Sonne of man in the middeſt of them; whoſe habit, and clothing hee deſcribeth, verſ. 13: His head, Hair, and eyes, v. 14: His feet and voice, verſ. 15: His right hand holding the ſeven ſtarres, his mouth armed with a two edged ſword, and his face, ſhining like the ſun, verſ. 16. The effects are firſt Iohns Great amazement, ſecondly his falling to the ground, v. 17. The things following are, firſt a twofold comforting of Iohn: firſt p. 2by Geſture, the laying on of the right hand, verſ. 17. Secondly by ſpeech, bidding him not to fear, and the reaſon is taken, from the perſon, & adjuncts of the ſpeaker, viz. becauſe hee is eternall God, the Lord of life, of death, & of hel, verſ. 11: 2 The command of writing the preſent viſion, & following propheſies. 3 The unfolding of the myſterie, firſt of the ſeven ſtarres, that they are the ſeven paſtors, and ſecondly of the ſeven candleſtikes, to bee the ſeven Churches of Aſia.

THE FIRST PART OF THE CHAPTER. CONTAINING THE PREface, title, and dedication of the booke.

THe Revelation of Ieſus Chriſt, which God gave unto him, to shew unto his ſervants, things which muſt shortly come to paſſe; and he ſent and ſignified it by his angel unto his ſervant Iohn,

2 Who bare record of the word of God, and of the teſtimony of Ieſus Chriſt, and of all things that he ſaw.

3 Bleſſed is he that readeth, Exod. 3.14. 1 Cor. 15.21. Col. 1.18.Exod 3:141 Cor 15:21Col 1:18and they that hear the words of this prophecy, and keep thoſe things, which are written therein: for the time is at hand.

4 Iohn to the ſeven churches in Aſia. Grace be unto you and peace, from him which is, and which was, and which is to come: and from the ſeven ſpirits which are before his throne:

5 And from Ieſus Chriſt, who is the faithfull witneſſe, and the firſt begotten of the dead, and the prince of the kings of the earth: unto him that loved us, and washed us from our ſins in his own blood.

6 And hath made us kings, and prieſts unto God and his Father: to him be glory and dominion for ever and ever, Amen.

7 Behold, he cometh with clouds, and every eye shall ſee him, and they alſo which pierced him: and all kindreds of the earth shall waile becauſe of him: even ſo. Amen.

8 I am Alpha and Omega, the beginning and the ending, ſaith the Lord, which is, and which was, and which is to come, the Almighty.

p. 3A COMMENTARIE VPONUPON THE REVELATION Chap. 1, verſ. 1.

THe revelation) this prophetical title, doth expreſſe the argument of the booke, called in Gr. foreign. Concerning the meaning of which word, there is extant in a colledge called wiſdom colledge (of which I have before ſpoken) a manuſcript in way of commentarie on this booke, which Giveth us an example of their monaſtical ignorance: the author tells us, a monaſticall expoſition upon the word Apocalyps.that the word apocalyps is compounded, of apo, re, and clipſor, velare. O the miſerable barbariſme of that age, attempting to unfold theſe high myſteries, and in the mean time ignorant of the very name of the title. The verbe foreign ſignifyes, to reveal a ſecret, from which commeth apocalypſis a revelation of a ſecret, ſuch as are all future things. For it is not man, but God, who foreſeeth, and revealeth things to come. But the events which were to befall the Church under the new Teſtament were hidde both from Iohn, and us, but are revealed in this booke: and therefore it is rightly called foreign, to which wee may ad) foreign, that is, a revelation of things to come. Afterward it is ſometimes called a prophefie, from the argument of it, which is a prediction of future things revealed by God. And the title anſwereth to the title of the ancient prophets, as, the viſion of Iſaiah, the viſion of Obadiah, the propheſie of Niniveh, which Naum ſaw, the propheſie which Habacucſaw, the word of t…e Lord that came to Hoſea, to Joel, to Micah, &c. ſo that it ſheweth the divine authoritie of the booke. For to reveal things to come, is from God onelyonly: ſo that this booke, being a revelation, is inſpired of God, which argument Iohn afterwards doth more fully confirme. For as Ierom wel obſerveth, this myſtical booke is intituled, a revelation, to give us to underſtand, that we have need of the knowledge, and explanation of it, that wee may ſay with the prophet, open my eyes, and I will conſider the marveillous things of thy law Pſal. 119.18.

Of Jeſus Chriſt) that is, which Chriſt revealed unto Iohn. … argument of the deity of Chriſt.So that Chriſt is the author of the revelation, which is the firſt argument to proove the God-head of Chriſt, in this booke. For God, by the prophet, doth aſſume it as a thing peculiar to himſelf, to reveal ſecrets. Iſai. 42, 9, & 41, 23: Behold, the former things are come to paſſe, and new things doe I declare, before they ſpring forth I will tell you of them: and confounds by this argument all Idols, that they are no Gods, becauſe they are ignorant of future things. But the words following, which God gave unto him, ſeem to weaken the argument. For to whom God doth reveal things to come, hee is not God: but God hath revealed theſe things to Chriſt, therefore Chriſt is not God. The anſwer is twofold, firſt the whole may bee granted, if it bee taken in a good ſence, as namely, that Chriſt (albeit he is true God) yet wherein God his father hath revealed theſe things to him, that is, according to his humanitie, hee is not God. For the humanitie of Chriſt, not foreknowing things to come but by revelation, is not God: but the man Chriſt Ieſus, is God, becauſe by his divinitie, hee fore knoweth all things of himſelf, Secondly the aſſumption is not in the text, and may bee denyed: for Iohn ſaith not, that God revealed theſe things to Chriſt, but gave this revelation to him, as to our mediator, that hee might reveal the ſame p. 4to us his ſervants: for it is his proper office, to reveal the will of the father to the Church. So that … ſpeaketh of the office of Chriſt, as hee is our mediator, which doth not … the …qualitie of the ſon, with the father, but ſuppoſeth it: becauſe as he was meere man, or a creature, of what power ſoever, hee could not have performed the workes of a mediator: But it behooued him alſo to bee God. But Thirdly, there follows no abſurditie, to underſtand it as ſpoken of the Godhead of Chriſt: for ſuch as is the order of exiſtence, ſuch alſo is the manner of working, betwixt the father, and the ſonn. For as the ſomexiſteth not of himſelf, but as hee is the firſt begotten of the father, ſo the ſo… revealeth things to come, not of himſelf, but as hee receiveth from the father: and as the father Giveth unto the ſon his Eſſence: ſo is alſo his divine wildome communicated unto him from the father by Eternall Generation. Lyra and others underſtand God, in this place (foreign) Eſſentially of the whole trinitie: and taking it in that ſence, then the revelation is given to Chriſt by God, as unto a mediator onelyonly, but underſtanding it of the perſon of the father, then God is ſaid to give it unto Chriſt both, as to the ſonn, and mediator alſo.

To ſhew unto his ſervants) the end, that God Gave the revelation to Chriſt, was, not that hee ſhould have it for himſelf. But, as being the meſſenger of the father, to reveal it to his ſervants. By ſervants is meant Iohn, with the paſtors and teachers, yea all the faithfull of all ages: to all which the myſteries of this booke were to bee revealed by Chriſt.

Firſt, to Iohn that hee ſhould write it, and then to all the reſt both to read, and underſtand it, meditate, teach, & explain it to the Church of God. The Gr. (foreign) his, noteth the ſervants of Chriſt, for it cohereth with the word (foreign) to ſhew, which noteth the office of Chriſt, and not of God. So that Chriſt ſheweth this revelation, 2 argument of Ch.deity.to his owne ſervants, which is a ſecond argument; proving the Godhead of Chriſt. For hee certainly is the Lord of the Church, yea God Eternal, to whom Iohn, the teachers, and all the faithfull of the Church are ſervants: for God alone is the Lord of the Church, according to that of the pſalmiſt, Iehovah our Lord, &c. Pſal. 8.10. For albeit Chriſt in that hee is our mediator, is exalted to bee head, and Lord of the Church: notwithſtanding (except hee had been God) hee could neither have been mediator, or Lord of the Church. So that we plainly ſee, that Chriſt Jeſus, is God, ſeeing John and all the faithfull are his ſervants.

Which muſt ſhortly come to paſſe) this noteth the ſubject of the booke, which containes an hiſtorie of things not allready paſt: but of things to come afterward, both to the Church, and enemies thereof. Muſt come to paſſe, not by a fatall or abſolute neceſſitie, 1. Cor. 11.19.1 Cor 11:19but hypothetically or ſuppoſedly, according to that of the Apoſtle, ſcandalls and hereſies muſt come.

Beſides God hath ſo decreed it, whoſe counſell is unchangeable: and therefore the events muſt happen according to the ſame: as alſo becauſe of ſecondarie cauſes, as the malice of ſatan, & the rage of the enemies againſt the Church, which though they bee changeable in themſelves, yet they are not changed: ſo that if accidental events bee not altered by the counſell of God, and ſecondarie cauſes, they neceſſarily come to paſſe, though the contingencie bee not taken away.

Shortly) but how ſhortly? ſeeing after ſo many ages, they are not as yet come to paſſe, and are for the moſt part to bee fully accompliſhed neer the very laſt times, which is diſtant from the time this was revealed, more then 1500 years: ſome extend this to the whole time of the new Teſtament, which though it were to continue more then a 1000 of yeers, yet is called ſhort, both in regard of the age of the world then al…ready paſt: Iohn 2, 18. 1 Cor. 10 12 Pſal. 90 4. 1 Theſſ. 5.3.John 2:181 Cor 10:12Ps 90:41 Thess 5:3as alſo in regard of eternitie, in which ſhall bee neither ſhortneſſe nor length of time.

For this cauſe the whole time of the new Teſtament; is in ſcripture called the laſt hower, the last times, the ends of the world. For the whole time and age of the world is but a moment in the eyes of God, or as yeſterday when it is past, and as a watch in the night. Which is the reaſon that Chriſt ſaith chap. 21. 12: that he will p. 5come to judgement quickly, or ſhortly: that is ſooner then men imagin, ſuddenly, in which ſence the words following, come to paſſe, were of neceſſitie to bee reſtrained to the full accompliſhment of this propheſie, which may not bee, for it is to bee extended, to the whole time, and currant of thoſe things which were foretold. So that by ſhortly, is meant the beginning, and progreſſe of the fullfilling thereof. Shall ſhortly come to paſſe, that is ſhall begin: for things are ſaid to come to paſſe ſhortly, not which are eyther already paſt, or elſe are to come a long while after, but which are beginning to bee effected, & are even in doeing. Signifying that the ſtormes of afflictions were not to bee differred to the laſt times, but that they were ſuddenly while the Apoſtles yet lived to ruſh in by heaps upō the Churches: Ioh. 16.12.John 16:12the which Chriſt alſo foretold his diſciples, and hiſtories manifeſt the accompliſhment of it.

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

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

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

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

And hee ſent) Gr. ſending, this whole verſe retaineth the Hebrewe phraſe: 3 Argument of the deity of Chriſt.and is, as if it were read thus: who alſo ſending his angel ſignified the ſame to his ſervant Iohn. Hence wee gather a third proofe of the God-head of Chriſt: much like to the ſecond: for as Iohn is a ſervant, ſo alſo is the angel, and both are imployed by Chriſt as his proper ſervants, who is Lord of them both, and therefore God: for the angels are ſervants to none, but to Iehovah God, of whom it is ſaid, Pſal. 104.4.Ps 104:4who maketh his angels ſpirits, &c. it is true, Chriſt is Lord of the angels, in that hee is the mediator, but unles hee were God, hee could neither bee mediator or Lord of the angels: by this argument, Hebr. 1.6: the Apoſtle proveth the God-head of the ſon: becauſe the angels of God adore him.

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

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

That the time was then at hand, hiſtories make manifeſt: for Iohn being baniſhed in the …le of Patmos, began alreadie to feel the fury of Domitian. And here the dream of ſuch is refuted, who binde the fulfilling of this propheſie, to the laſt three years before the end of the world.

4 Iohn to the ſeven Churches) Thoſe things being foreſpoken of, which ſerved, to gain autority & attention to this booke. John dedicates the revelation, to the ſevē Churches of Aſia, wiſhing Grace and peace unto them. By ſeven, Andreas underſtandeth all the Churches: Becauſe in ſcripture, the number ſeven, is a number of perfection: but becauſe the ſeven Churches in Aſia, are as it were nominated by a marke to be knowen, therefore I underſtand, that it was purpoſely dedicated unto them: not that the revelation belongeth not to others, but becauſe the firſt viſion doth directly concerne them: the reſt generally belongs to the whole Church.

Of Aſia) He ſpeaketh of Aſia the leſſer, or that part of Aſia, Ptolo. lib. 5 geogra. cap. 2.which is invironed from the Eaſt, with both countries of Armenia, from the weſt, with the Aegean ſea, from the North with the Euxine ſea, & from the ſouth with the Mediteranian ſea. Here Iohn had planted ſeven Churches of note, whereof that of Epheſus was the greateſt: but after he was baniſhed, the teachers careleſly performing their office, he is commanded in the firſt viſion to reprove, & admoniſh them of their duty.

Grace to you and peace) be, or be multiplied: as in 1 Pet. 1, 2: by a familiar ſalutation, he ſeekes to gaine the good will of thoſe, whom he was afterwards more ſharply to admoniſh. The Apoſtolical ſalutation hath beene opened in the Epiſtle to the Romans, and Corinthians. Grace is that free favor of God, from which doth flow, all the mercies of God, and every good thing which we enjoy. The Gloſſe doth wel underſtand it, of the free forgivenes of ſins. Peace, the effect of Grace, is the tranquillity, and joy of the conſcience, Rom. 1.2.Rom 1:2of which the Apoſtle ſpeaketh, being juſtified by faith, we have peace with God. The Hebrews by the word peace, underſtand all maner of proſperitie: and hence the Apoſtles in the beginning all moſt of all their Epiſtles, doe not with out cauſe wiſh the ſame unto the faithful.

Which is, and which was, and which is to come) It is manifeſt that this is a paraphraſe of the name of God, who alone is the author and giver of Grace & peace. But others do interpret it otherwiſe. Some of the father alone, from whom the Apoſtles generally deſire grace to the Churches. Rom. 1.7.Rom 1:7Grace and peace be to you from God our father, he is called: which IS, becauſe he is from none, but the beginning of the deity is from him. And which was, becauſe he was before all time in eternitie.

p. 8And which is to come, Iohn. 5.12.John 5:12becauſe he wil come to judge the world by the ſon: that the father is ſaid to judge no man, is to be referred to the immediate judgement. For the father hath not ſo given over the judgement to the ſon: as not to keepe the power of judging ſtil in his owne hand. Others refer all to the perſon of the ſon: For he is, he which is, becauſe Chriſt is the ſame God with the father: & which was: becauſe the word was in the beginning; and which is to come: becauſe he will come in the clouds to judgement, verſ. 7.

Others will have the three perſons to be noted by three differences of time, attributing the ſeverall times to the ſeverall perſons, that is, which is, to the father, which was, to the ſon, and that which is to come, to the holy Ghoſt his coming in to the Church by proceeding from the father & the ſon: ſo Andreas, grace be to you, & peace from the Godhead, which ſubſiſteth in three perſons. To be ſhort, others thinke that God is (foreign) eſſentially deſcribed, and doe apply all the words to every one of the perſons: for the father is he, which is, which was, and which is to come, ſo is the ſon, and ſo is the holy Ghoſt.

What then? all theſe expoſitions were right, and godly, if Iohn in theſe words had ended his prayer, but he addeth, and from the ſeven ſpirits, and from Ieſus Christ: by which hee declareth, that he directeth his prayer in the behalfe of the Churches to the holy Trinitie. But not indeed in words commonly uſed, yet ſuch as are convenient to his purpoſe: for the ſtile of this propheſie hath many things proper and excellent, fitted to the argument of viſions: which not being obſerved by ſome interpreters, they vainly wearie themſelves, and go aſtray: For ſeldom the name of God, or of the father, or of the ſon, or of the holy Ghoſt is found in the revelation in expreſſe words: But John ſpeaking of God uſeth for the moſt part propheticall deſcriptions.

Therefore this prayer is ſet downe in words agreeing to the excellent proprieties of this propheſie, and in ſtead of the ordinarie forme of ſalutations, uſed of the Apoſtles, Rom. 1.7.Rom 1:7as grace and peace to you from God our father, and from the Lord Ieſus Chriſt: or, the grace of the Lord Ieſus Chriſt, and the love of God, and the communion of the holy Ghost be with you all: Iohn uſeth this kind as more proper and ſecret: Grace and peace from him, which is, and which was, and which is to come, and from the ſeven spirits, and from Ieſus Chriſt, &c. in which words the true God, three in perſons, one in eſſence is deſcribed, as the divine attribute, and prayer of the Apoſtle doe plainly manifeſt. Now I come to the particulars.

From him which is) Thus he deſcribeth the perſon of the father, by attributes proper to the divine eſſence, yet common to every one of the perſons: Hereupon Chriſt aſſumes the ſame to himſelf, verſ. 7. which is a moſt evident argument of his divinity. And it is a deſcription of eternity, including and exceeding the three differences of the time, preſent, paſt, and to come: that is, from him which is, was, and ſhall bee, the words which is to come, being put for ſhall be: as in that of John 16, 13. He will ſhew you things to come, Act. 18, 21.Acts 18:21that is, things that ſhall be: ſo, I muſt keepe the feaſt that cometh in Jeruſalem. And it ſeemeth that he altogether intended here to expreſſe that name of God in Exodus, Exod. 3.14.Exod 3:14EHIEH I wil be, from which cometh the name Jehovah, in which word as Vatablus wel obſerveth the Hebrewes take notice of thoſe three differences of time. It ſerveth for the great comfort of the Church, in that he prayeth for grace & peace, not ſimply from God the father, but from him, which is, which was, and which is to come, who alwayes remaineth the ſame, and with whom is no variablenes, Iam. 1, 17.Jas 1:17nor ſhadow of turning. Indeed in the world the Church hath experience of diverſe changes: but in God alone, ſhe findeth conſtant ſhelter: becauſe he changeth not with the world, but whom he once loveth, he loveth to the end. Ioh. 13, 1.John 13:1Before I proceed further: here take notice, that ſome ſubtile ones, are diſpleaſed, becauſe of a ſoloeciſme againſt the rule of Grammer: for it ſhould not have p. 9been writ, foreign, as it is in the text, but, as they ſay, foreign. But what? are theſe men ſo ſharp ſighted, as to ſet rules to God: Let them conſtrue, if they can, that expreſſion of God. Exod. 3.14. I am hath ſent me to you. Or is the ſpirit of God tyed, to ſpeak as is pleaſing to Priſcian. Let them therefore ſuffer God to pronounce his owne names (foreign) without declination: who himſelf is (foreign) indeclinable, immovable.1 expoſition.

And from the ſeven ſpirits] Who ſhould be theſe ſpirits hath ſo troubled interpreters, that ſome for this very cauſe, have blotted this whole propheſie, out of the canon of holy writ. Some refer it to the perſon of the ſon, in this ſence: peace be to you from the ſon of God ſitting on the throne, before whom are the ſeven ſpirits, which he holdeth in his hand: chap. 3.1. But they obſerve not what followeth, verſ. 5. And from Ieſus Chriſt. For indeed Iohn prayeth for grace, not from him that holdeth the ſeven ſpirits, but from the ſeven ſpirits expreſly. Andreas, Lyra, and Ribera whom others follow, underſtand by the ſeven ſpirits, ſeven angels miniſtring before the throne of God and they take ſeven eyther indefinitely for innumerable, becauſe the number ſeven is perfect: So Lyra: from the ſeven ſpirits, that is, from all the angels, which are miniſters of our ſalvation: or definitely, ſuppoſing there are ſeven great Angels, which chiefly care for the ſafety of man: So Clemens Alex. Lib. 6. Strom.there are ſeven of greateſt power, the firſt borne princes of the angels, through whom God doth provide for all man kinde. Which ſeemeth to be backt with a place in Tobie 12.15. I am Raphael the Angel, one of the ſeven, which ſtand before the Lord. This opinion ſeems to agree, with the letter of the text. Becauſe the ſeven ſpirits before the throne of God are often mentioned, as in chap. 4.5, & 5.6, & 8.2, &c. as if they were Gods ſpeciall miniſtring angels. But Iohn in praying to the ſeven ſpirits for grace, confutes this opinion: for it is contrary to ſcripture, and Chriſtian religion, to pray for grace unto created angels, Beſides none but God is the fountain & giver of grace, and peace, from whom, and through whom, and for whom are all things. Ro. 11.36.Rom 11:36Therefore we finde, that the Apoſtles pray for, and deſire grace from none but God alone.

Alcaſar ſaith wel: ſound divinity admits not, that the grace, and peace of the Goſpel, be demanded of the Angels. For ſuch praying is a part of that worſhip ſpoken of, Matth. 4.9, Thou ſhalt worſhip the Lord thy God, and him onelyonly ſhalt thou ſerve. And concerning grace that of Iames is moſt true, every good gift, Iam. 1, 17.Jas 1:17and every perfect gift is from above, and cometh downe from the father of lights. And therefore we may not underſtand, the ſeven ſpirits, to be ſeven angels, in regard of the divine attributes given unto them. Neither will the ſubtilitie of Ribera helpe the matter: we expect, (ſaith he,) the grace, & peace of our ſanctification, from the angels, as from the miniſters of God; for the text ſpeaketh not of exſpecting, but of a religious praying for grace: which for to direct the ſame unto the angels, were great impietie: Collo. 2.18.Becauſe the religious worſhip of angels is expreſly condemned in ſcripture: and the angels themſelves forbid John to fall downe before them or to worſhip them, chap. 19.10, and 22.9. To be ſhort, the Apoſtle maketh his prayer for grace, jointly both from him, that is, and from the ſeven ſpirits, and from Ieſus Chriſt as working cauſes, or rather as from one onelyonly cauſe, to wit, from one God, three in perſons. Neither is that equivocation of Andreas to be allowed, who ſaith, the ſeven ſpirits are not, as equall in power, joyned with the moſt hie God, and bleſſed trinity: But are named, onelyonly, as Gods chiefe ſervants, according to that of the Apoſtle, I charge thee before God, 1 Tim. 5.21.1 Tim 5:21and the Lord Ieſus Christ, and the elect angels. But the particle (from) three times repeated, doth plainly ſhew, that the ſeven ſpirits are joyned with God, as the giver of Grace. Whereas to call God, Chriſt, the angels and man together to witnes, is neither repugnant to ſcripture or ſound divinity: For Chriſt himſelf, ch. 3.5. ſaith, I will confeſſe his name, before my father, and before his angels. And therefore that place in 1 Tim. 5.21: alleaged by Andreas, is not of the ſame nature, with this here treated of. For the literall ſence ſeemeth not fully to agree with the following places, (as I my ſelf have formerly minded) neither to confirme ought to angels as by and by I will it make to appear.

p. 10The third and moſt common expoſition, 3 Expoſition.both of ancient, and moderne writers, underſtand by the ſeven ſpirits, the holy Ghoſt, which onelyonly is agreable to the ſcripture, Iſa. 42.8.Isa 42:8& analogie of faith: according to that of the prophet, I will not give my glorie to another. But according to the letter it ſeemeth to be otherwiſe, for theſe are ſaid to be ſeven ſpirits, and the holy Ghoſt is but one: but we are to minde the nature and prerogative of this propheſie is ſuch, as if every thing ſhould be ſtrictly urged according to the letter, we ſhould of neceſſity miſaply divers things. So that by ſeven being a perfect number, he ſpeaketh of the holy Ghoſt who is but one, powring forth ſeven, that is ſundrie gifts, and graces upon the Church: which is a figurative ſpeech, or metalepſis, when the effects are put for the cauſe. Or elſe John wiſhing grace to the ſeven Churches, attributes to each, one and the ſame ſpirit, as if there were ſeven in all. Neither is it of waight that in ſome other places of this booke there is mention made of ſeven spirits, as of ſeven angels, for if the phraſe be well obſerved, we may perceive, that they are noted as diverſe from theſe here ſpoken of, who are abſolutely called the ſeven spirits which are before the throne of God, by which the unitie of eſſence with him that ſitteth on the throne, Revel. 4.5, and 5.6, and 8.2.Rev 4:5Rev 5:6Rev 8:2is ſet forth by a divine attribute: the other are called the ſeven spirits of God, ſent forth into all the earth: the ſeven angels which stand before God, not having any divine attribute: by which it is plain, that theſe latter places ſpeak of created angels, who are Gods miniſtring ſpirits.

Alcaſar maintaineth againſt Ribera, according to the truth, that here the holy Ghoſt is ſpoken of; and not, as the other affirmeth, that theſe ſeven ſpirits ſhould denote the ſeven powers of Gods providence, namely, his vertue, charity, justice, wiſdom, patience, threatnings, and wrath. Which is a myſterie, bringing along with it an inconvenience, which he deſireth to avoid; for he makes queſtion, whither ſound divinitie wil admit, that grace and peace be asked from the ſeven vertues, rather then from the ſeven created angels, yea how grace and peace can be prayed for, from menacings, and wrath: ſo he.

And from Jeſus Chriſt) In that he wiſheth grace, and peace from Chriſt in the the third and laſt place, is neither againſt the former expoſition, nor any way derogateth from the dignity of Chriſt: for as the Apoſtle 2 Cor. 13.14, doth not derogate from the order of the perſons in the trinitie, though he put Chriſt in the firſt place: ſo here our Apoſtle for waighty cauſes ſets downe the holy Ghoſt, before Chriſt: becauſe he treateth of him, not ſimply as being the ſon of God, but alſo as he is the mediatour, redeemer, and revealer of this propheſie. Notwithſtanding great reaſon it is, that he ſhould pray for grace and peace from Chriſt, Epheſ. 2.14.Eph 2:14becauſe it cometh by him, Iohn. 1.17. and he is our peace.

Who is the faithfull witneſſe) The following titles are ſo many reaſons, wherefore grace, and peace is prayed for from Chriſt: and they ſet forth (as hath been ſhewed in the analyſis) both his threefold office, with the benefit thereof, as alſo declare his eternall Godhead. The firſt title reſpects his propheticall office: that faithfull witneſſe: which ſeemeth to be taken from Pſal. 89.38. witneſse, becauſe he hath brought forth out of the boſome of his father the teſtimonie; that is, the glad tydings of the redemption of man through his death: and from heaven hath opened to us the true knowledge of God, and way of ſalvation.

faithfull) Becauſe he not onelyonly confirmed the heavenly truth by preaching, by miracles, & meekly calling of ſinners to repentance, & to the faith of the Goſpel; but alſo ſealed the ſame by ſuffering on the croſſe, and by inſtituting the miniſtry, he gave to the churches, Apoſtles, prophets, Evangeliſts, Pastors and Teachers, who perpetually ſhould be his witneſſes, Eph. 4.12.Eph 4:12& preach the Goſpell to after ages, for the perfecting of the ſaincts, for the edifying of the body of Chriſt, according to theſe ſcriptures Ioh. 17, 6. I have manifeſted thy name to the men thou gavest me out of the world, and 18, 37. For this cauſe came I into the world, that I ſhould bear witnes unto the truth: Io. 1.18.John 1:18the ſon which is in the boſome of the father he hath revealed God unto us. Who before Pontius Pilate witneſſed a good confeſſion.

p. 11The father, and holy Ghoſt are alſo ſaid to be witneſſes: 1. Io. 5.7. Ioh. 5.37.John 5:37there are three that bear record in heaven the father, the word, and the holy Ghost. The father, ſaith Chriſt, himſelf, hath borne witnes of me. And of the holy Ghoſt he ſaith, when the comforter is come, &c. He ſhall teſtifie of mee: the Apoſtles are called witneſſes. Act. 1.18. And Antipas Rev 2.12. and two witneſſes are mentioned, called Martyrs for ſheadding of their blood for the teſtimonie of Chriſt. Revel. 11.3.

But Chriſt onelyonly foreign) by way of prerogative is called, that faithfull witneſſe: becauſe he firſt brought with him the witneſſe of the truth, downe from heaven, he firſt, and he onelyonly hath ſhead his blood for his owne teſtimonie, whereas all other martyrs ſuffered, not for their owne, but for the teſtimonie of Jeſus Chriſt. Yea alſo the witneſſe which the father, and the holy Ghoſt gave of him, was declared by himſelf; and therefore Chriſt as by a ſpeciall, and proper right is called, the faithfull witnes, that is, the true and conſtant revealer of the doctrine of our ſalvation: whoever therefore hearkens not to him, Deuteron. 18.19.Deut 18:19can not be ſaved: but who ſo heareth him ſhall have life eternall. This alſo confirmeth the authoritie of the revelation, becauſe it was revealed to John by Jeſus Chriſt that faithfull witneſſe, who can notly, nor deceive: therefore this booke is trulie divine, and we may ſafely truſt, and beleeve all things contained in it. It ſerveth alſo to inſtruct us, that if Chriſt onelyonly be the true witneſſe, then thoſe are not to be heard but avoyded as Liars, which teach the Church ſuch things as diſſent from the teſtimonie of Chriſt. It may alſo comfort us, becauſe Chriſt the faithfull witneſſe will not forſake them who ſuffer for the cauſe of his truth, but will at length reward them faithfully according to his promiſe.

The firſt begotten of the dead] This title concernes Chriſt his prieſtly office, who died for our ſins, and was raiſed again for our juſtification. Rom. 4.25.Rom 4:25For the word (dead) ſhewes that he died: and being the first begotten of the dead, it teacheth us, that he was rayſed from the dead. And the whole ſcripture teſtifies, that the end and uſe, of his death and reſurrection, was not a bare witneſſe, (as Socinus blaſphemeth) but chiefly a propitiation to purge us from our ſins, and to juſtifie us before God. Paul calleth him likewiſe the firſt begotten of the dead, 1 Collo. 1.18. 1 Corinth. 15.20.1 Cor 15:20and ſheweth that Chriſt is become the first fruits of them that ſleep. But how can Chriſt be the firſt fruits of the dead, ſeeing the ſcriptures teſtifie that Elias, and Eliſha rayſed up two perſons from the dead, before the time of Chriſts manifeſtation in the fleſh. Lazarus alſo, with the widows ſon, and Centurions ſervant, were reſtored from death to life?

Anſwer: Firſt Chriſt is the firſt begotten or firſt fruites of the dead, becauſe he was the firſt, that rayſed up himſelf from the dead by his owne power: whereas all before Chriſt, were rayſed not by their owne power, but Chriſts alone.

Secondly, Chriſt was rayſed up to an immortall life, not to dy any more: but the other to an earthly life, and became ſubject to death again. He is ſaid to be the firſt begotten, or the firſt that did riſe again: Matt. 19.28. Act. 13.13. Rom. 1, 4.Matt 19:28Acts 13:13Rom 1:4becauſe the reſurrection is a kinde of new birth; and ſo Chriſt calleth the laſt reſurrection a regeneration. And Paul applieth that in Pſal. 2. of the father eternally begetting the ſon, to his reſurrection from the dead: and hence he is declared to be the eternall and omnipotent ſon of God.

This ſhould greatly comfort us; that though we are borne, and brought forth in a corruptible condition: yet when we riſe again, we ſhall be regenerated unto a ſtate incorruptible: even while we are in this life, we are regenerated, but it is ſpiritually onelyonly and in part: but when we ſhall by the ſpirit of God be reſtored to eternall life, then we ſhall be regenerated both corporally and fully, to wit, when our mortall bodies ſhall be made conformable, to the glorious body of Chriſt: let us not fear therefore, though we ſhould ſuffer death for the teſtimony of Chriſt, becauſe he who is the firſt begotten of the dead, Ioh. 17.24.John 17:24will free us from death, according to that promiſe: Father I will alſo that they whom thou haſt p. 12given me be with mee, where I am and that they may behold my glory, which thou haſt given mee. Ioh. 16.11.John 16:11Againe if wee be dead with him, wee ſhall alſo live with him.

And the prince of the kings of the earth] The third title of Chriſt declareth his kingly office, that he is farr more powerfull then kings, tyrants, and all other adverſaries whatſoever, and by his power can eaſilie ſubdue them, for as much, as he ſitteth, at the right hand of God, and powerfully governeth all things both in heaven, and in earth: and hence in Chapt. 19.16: hee is called, the king of kings, and Lord of Lords: which ſerveth for the comfort of the Church, for if Chriſt be Lord over all the kings of the earth, why ſhould we fear their rage againſt us? Chriſt is chiefe of all, and ſtronger then all: and therefore can eaſily ſtoppe their rage, Chriſt is the prince of all; and ſo hath the purpoſes and counſels of them all in his hand, 2 Timoth 2, 11.2 Tim 2:11and will order and direct them for the good of his choſen. Satan is called the prince of the world, not by way of right, but of fact: becauſe by Chriſts permiſſion hee hath taken into his hand the principallity of the world for a ſeaſon: that hee might powerfully worke in the children of diſobedience, to their deſtruction. He falſly ſaid, Eph. 2.2. Luk 4 6.Eph 2:2Luke 4:6all the kingdoms of the earth are mine: for the father hath appointed, not Satan, but the ſon to be the heir, and king of all. He calleth them kings of the earth, that are powerfull in this world, who for the moſt part oppoſe Chriſt, and but few of them receive him: yet Chriſt is the prince of them all, the rebellious he will break with a rod of iron as the potters veſſel, Pſal. 2.Ps 2whoſe fury therefore is not to bee feared: for they are the kings of the earth, not of heaven, earthly power, is but fraile, and of no force againſt God. Afterwards the kings of the earth more reſtrictivelie are called the vaſſals of Antichrist.

Rupertus underſtandeth it allegorically, that is, kings of the earth to bee ſuch as ſubdue their earthly mindedneſſe, avoyd ſinne, and are the ſervants of righteouſneſſe: of ſuch onelyonly (ſaith hee) Chriſt is prince, and all who will be Chriſts, muſt be ſuch: but the former expoſition is more agreable to the text. Furthermore, by theſe titles we have a fourth argument of the deity of Chriſt: 4 Argument of the deity of Chriſt.he is the faithfull witneſſe, the author, and revealer of the heavenly doctrine, he was rayſed again from the dead, by his owne power: he is the prince of the kings of the earth: all which confirmes his omniſcience and omnipotencie, that is, that hee is true God.

Who loved us] in the Greeke, to him that loved us, and waſhed us. Here ſomething is to be noted about the conſtruction of the words in the originall. Gagneus a Papiſt inſulting againſt the Greeke copies, ſaith, the Greeke reading is ful of ſoloeciſmes, for theſe datives to him that loved, &c. can not be referred to any thing in the text. Ribera the Ieſuite alſo, applauding the Latine verſion, above the Greeke, ſaith, by this it is manifeſt that the Latine is much purer then the Greeke that is now extant. And afterward, the Greeke copies that now are, are corrupt, and our interpreter hath (according to his uſuall manner) followed the true, and amended ones. And there ſeemes to be ſome thing in their exception, if the words, unto him that loved us, &c. be referred, to what goeth before. But Alcaſar, although a Ieſuite, yet doth juſtly reprove them, for the falſe conſtruction they ſpeak of, is not in the text, but proceedeth from their owne fancy: there is no reaſon (ſaith hee) we ſhould ſuſpect that the Greeke copies are corrupted, for the vulgar Latine admitteth the ſame conſtruction otherwhere, as appeareth in their tranſlation on chap. 6.4: he which ſate on the red horſe, to him it was given that he ſhould take peace from the earth, in like manner the words here, who loved us, are not to be conſtrued, with the foregoing matter, but with that followeth, to him be glorie, &c. This he taketh out of Andreas, and Aretas, who from theſe words to him that loved us underſtand the beginning of the following thankſgiving. And indeed the conſtruction is plain, if a period be made, and the article foreign who, be put before foreign hath made, ſo the whole thankſgiving would thus bee read. To him who loved us, and waſhed us from our ſinnes in his owne blood, and made us prieſts, and kings to God his father, to him be glorie and dominion for ever, and ever, Amen. Thus much about the conſtruction.

And who loved us] He concludeth the dedication, with a thankſgiving in which, p. 13(the threefold office of Chriſt being before ſpoken of) hee now ſheweth a threefold benefit flowing from the ſame to us. Firſt he giveth thanks, that he loved us who is the fountaine of our ſalvation: for ſeeing the ſon of God loved us: therefore hee tooke our fleſh, and laid down his life for us, Rom. 5, 8.Rom 5:8& delivered us from death to life. God (ſaith the Apoſtle) commendeth his love towards us, in that, while we were yet ſinners, Chriſt died for us. Againe, who ſhall ſeparate us from the love of Christ: Rom. 8, 35. 1 Ioh. 3 16. Ioh 15, 3.Rom 8:351 John 3:16John 15:3hereby perceive wee the love of God, becauſe hee laid downe his life for us. So ſaith Chriſt himſelf: Greater love hath no man then this, that a man lay downe his life for his friends, &c. The ſcripture ſetteth forth the love of the father alſo in this thing: that he gave his ſon up to the death for us. The love indeed of the ſon ſeemeth to be greater; becauſe he loveth more, that will give his owne life for others, then hee that giveth the life of another to the death: but in this the father and the ſon have manifeſted one, and the ſame philanthropie, or fulneſſe of love to us-ward, the father, in that hee gave the ſon, and the ſon in that hee became obedient unto the father. The conſideration of whoſe love ought to take away from us all opinion of merit, and ſelfe-truſt. For the father and Chriſt loved us, not becauſe wee were worthy of it, but when wee were enemies, and dead in treſpaſſes. It ſhould alſo ſtir up our thankfulneſſe, to love him again, who firſt loved us, and to conſecrate our ſelves wholy to him. And in the laſt place it is for our comfort: for thoſe whom he hath thus freely loved, hee will love unto the end, and not leave them in the hower of death.

And hath wuſhed us from our ſinnes by his owne blood] Here followes another benefit, being an effect of the former, for ſeeing hee loved us, therefore hee ſhed his blood, and gave his life for us: a golden ſentence containing the ſumme of the Goſpel, and a principall fruit of the death of Chriſt. Beſides it yeeldeth us an argument, who was the writer of this booke, Ioh. 5.8.John 5:8for this is the phraſe of Iohn the Euangeliſt: the blood of Ieſus Chriſt the ſon of God, doth purge us from all ſinne: that which there he calleth purging, here it is called waſhing by a like metaphor taken from water which purgeth away foulneſſe. Now Chriſt cleanſeth us frō our ſinnes two maner of waies. Firſt by his merit: becauſe by the ſhedding of his blood he hath taken away the guilt of our ſins, and juſtified us before the judgement ſeat of God. Secondly by the efficacie, of his ſufferings: for by the vertue of his merit, he alſo giveth us the holy Ghoſt, and regenerateth us to newneſſe of life, that being dead to ſin, we might live unto righteouſnes. So that Iohn in fewwords, doth comprehend many great myſteries of the Goſpel. Chriſt hath waſhed us from our ſinnes. So then wee were defiled with ſinnes: we were guilty in t…e ſight of God: but hee hath waſhed us by his owne blood: And therefore the ſhedding of his blood is a price fullie ſatisfying the juſtice of God for all our ſinnes. Contrarie to the blaſphemous falſhood of Socinus, affirming that the blood and death of Chriſt is nothing, but a martyrdom, whereby he merited his owne exaltation. He hath waſhed us from our ſinnes, ſo then wee are juſtified before God, by the merit of his blood. Therefore it is falſe, that we are waſhed and juſtified, by the merit of works. To be ſhort, he hath waſhed us, being therefore once purged, let us not returne to the wallowing again in the myre: but rather ſeriouſly indeavor to be righteous, and acceptable to Chriſt our Saviour.

6. And hath made us kings, and prieſts unto God, and his father] in the Greeke there is a defect of the relative foreign, who, common to the Hebrewes, and hath made, is put for, who hath made. For the word (kings) the old interpreter rendreth it, kingdom, and the reaſon of it may be, becauſe two greeke copies have the word foreign, that is a kingdom: but all other copies, yea the kings bible reads foreign, that is, kings, which alſo is repeated, chap. 5, 10.

Alcaſar defendeth the vulgar tranſlation with many words, but the generall agreement of all copies is againſt him, and though the ſence may be the ſame, yet it is more probable, that perſons with perſons, rather then perſons with things ſhould be joyned together; beſides the one is a proper ſpeech, the other figurative. p. 14This then is the third benefit we receive from Chriſt, viz. that he hath made us priests, and kings: kings, not onelyonly, in adopting us to be heirs of his kingdom, but alſo through the power of the holy Ghoſt, hath made us conquerors, over ſinne, Rom. 8.37. Rom. 16, 20. 1 Cor. 15, 57. 1 Ioh. 5, 4.Rom 8:37Rom 16:201 Cor 15:571 John 5:4death, ſatan, and all other enemies, as it is written, in all theſe things, wee are more then conquerors, through him that loved us. And the God of peace ſhall bruiſe ſatan under your feet ſhortly. Thanks be to God, which giveth us the victory through Ieſus Christ. And this is our victory, that overcometh the world even our faith. Laſtly Chriſt hath made us kings, hereby to ſhew that he will at length crowne all his members with glory and honor.

And prieſts] to offer ſpirituall ſacrifices acceptable to God through Chriſt, and to conſecrate our ſelves as a living ſacrifice pleaſing unto him. Iohn heere hath reference to that in Exod. Exo. 19, 6 1 Pet. 2.5.9.Exod 19:61 Pet 2:51 Pet 2:919, 6: and yee ſhall bee unto mee a kingdom of priests, and an holy nation. Which words the Apoſtle Peter thus explaineth: yee alſo as living ſtones, are built up a ſpirituall houſe, an holy Prieſthood, to offer up spirituall ſacrifices acceptable to God through Ieſus Chriſt. And again, yee are a royall Prieſthood, an holy nation, a peculiar people, that yee ſhould ſhew forth the prayſes of him, who hath called you out of darkneſſe into his marveillous light.

To God and his father] Whether we underſtand this of the trinitie, or elſe, (as generally it is taken,) of the perſon of the father, the ſence is one, that is, that we being reconciled to God by Chriſt, ſhould therefore labour to give up our ſelves to him, as an acceptable ſacrifice. Indeed this our reconciliation is a ſingular dignitie, which God forbid, we ſhould ſtain with any ſpots of unthankfulnes.

The papiſts chalenge the Prieſthood, as proper to their clergie: but Chriſt on the contrarie, hath made it common to all the faithfull. They confeſſe indeed that ſpiritually all may be ſaid to be priests, yet properly they onelyonly, who are anointed with the holy Chriſtme: but it may eaſily be proved that their hierarchie, and order of Clarkes prieſts and monkes, were not inſtituted by Chriſt or his Apoſtles, but were brought into the Church, by a prepoſterous imitation of Iewiſh and heatheniſh rites.

Ribera on the contrarie pleads, that the Prieſthood here ſpoken of, is not to be taken properly, but metaphorically. Now who doth deny it? therefore ſeeing himſelf ſtriving herein with his owne ſhadow, he changeth his ſtile, and affirmeth, that the Prieſthood in this place is properly ſpoken of, and pretendeth a rule, that offentimes that which in holy writ ſeemeth to be ſpoken of all in generall, is not to be applied to all in particular, but onelyonly to ſome of the number, whom it concerneth. And he alledgeth for this, Exod. 19, 6. yee ſhall bee to mee a kingdom of prieſts, an holy nation, Ioh. 3, 16. 20, 28. Exo. 19.6.John 3:16John 3:20John 3:28Exod 19:6&c. The rule wee acknowledge, yet doe denie, that it appertaineth unto this place. For the words of the text compared with the place of Peter, cannot bee underſtood of ſome of the faithfull onelyonly, but of all in generall: for as not a few of the faithfull, but all are made kings to God by Chriſt: ſo alſo not a few but all are made prieſts. It is likewiſe plain, that the ſpeech in Exodus reſpected all the people, for as they were an holy nation, ſo they were a royall Priesthood, though afterward by a ſpecial priviledge, God granted the ceremonial Prieſthood to one tribe alone: which priviledge if it belong to the Romiſh clergie alſo, let Ribera ſhew it from the holy ſcriptures.

To him be glorie] the relative (to him) doth plainly cohere with the foregoing datives foreign that loved and waſhed. And therefore glorie and thanks is properly aſcribed to Chriſt: Luk. 23, 3. Iſay. 2, 19.Luke 23:3Isa 2:19for he giveth thanks, and teacheth us to give immortall praiſe to him, becauſe he hath waſhed us, and made us kings, and prieſts to God, and his father. He giveth to Chriſt, that which he already hath, that we ſhould acknowledge that he hath it, and that it is his will, we ſhould aſcribe the ſame to him, and therefore we are bound to render due prayſe to him, becauſe what he hath, it is all for our good. Glorie, that is, both the glorie of his Godhead, as alſo the exaltation of his glorious reigning at the right hand of the father. Dominion, this reſpecteth both his omnipotencie which he hath from all eternitie, p. 15as hee is God: as alſo his authority over all creatures, which he received in time, as hee is the mediator.

For ever & ever] The Hebrewe (ar golam) ſheweth the eternity of Chriſt for our conſolation, Amen a particle confirming, ſo it ſhall be, or ſo be it: 5 Argument of Chr. deity.from (Aman) to be faithful. Furthermore here we have a fift, and moſt manifeſt argument of Chriſts divinity. For the effects attributed to Chriſt are divine. For he is God, Ioh 3, 16. 20, 28. Exod. 19, 6.John 3:16John 3:20John 3:28Exod 19:6whoſe love is the fountaine & the cauſe of our ſalvation, it is God, who hath purchaſed the Church with his owne blood. It is God who hath made us kings, and prieſts to himſelf: for none but God, can give the ſpirituall kingdom and Prieſthood: it is God to whom glory and dominion is dew: now all thoſe things being of right attributed unto Chriſt, it plainly ſheweth that he is God.

Verſ. 7: Behold he commeth with clouds, and every eye ſhall ſee him] This confirmeth the former argument, that theſe things are certainly ſpoken of Chriſt: ſeeing it is hee which muſt come to judgement, it is hee whom every eye ſhall ſee to come in the clouds of heaven with power and majeſtie, it is hee, whom the ſoldiers pierced, and at whoſe comming all the kinreds of the earth ſhal waile, and the wicked ſhall cry, ſaying to the mountains fall on us, & to the hills cover us. Luk. 23, 30. Iſay 2, 19.Luke 23:30Isa 2:19Hence it is apparent that John evē here attributes glory & dominion unto Chriſt: for the words, to him be glory and dominion, & behold hee commeth, doe manifeſtly accord. But ſome may ſay, why is there here a promiſe of his comming? not onelyonly to ſtrengthen our faith touching his glorious returning to judgement, but chiefly for the comfort of the godly, and terrour of the wicked. For now Chriſt being bodily abſent, ſeemeth (as it were) to have forſaken the Church in her affliction: but our redeemer will come in the cloudes: now the wicked rejoyce, tyrants tyranniſe, and Antichriſt rageth againſt the Godly, as if they were left orphants. But they ſhall ſee the judge comming gloriouſly in the cloudes, him (I ſay) whom they have injuriouſly condemned, pierced, and ſtill daily doe afflict in his poore members, yea and ſhall bitterly howl, when they ſhall hear that ſentence pronounced, Matth. 25, 41.Matt 25:41go ye curſed into everlaſting fire, &c. This ſeemeth to bee the true meaning of the place: the opinion therefore of Alcaſar is abſurd, who refers this to the comming of Chriſt, for to make the Church victorious, in the converſion both of Jewes and Gentiles: for that which followeth is contrary to his expoſition.

With cloudes] This is more, then in the cloudes, which is ſpoken of us: for wee at the comming of Chriſt ſhall be caught up in the cloudes to meete the Lord in the ayre. 1 Theſſ. 4, 17.1 Thess 4:17And it noteth the divine majeſty of Chriſt, for it is ſpoken of Iehova God, Pſal. 97, 2: Cloudes and darkneſſe are round about him. This confuteth the ubiquity of Chriſts bodily preſence, for he ſhall deſcend from heaven in the cloudes, and with the cloudes, therefore his humane nature is not, nor ever ſhal be every where. For how then could he poſſible come with cloudes, which are not every where: hence it is, when we celebrate the Lords ſupper, 1 Corinth. 11, 26.1 Cor 11:26wee are commanded to ſhew forth his death till hee come. So then hee will come viſibly with the cloudes, the which is a ſtrong reaſon to prove that his body is not the mean time inviſibly hid in, under, or about their hoſt, altar, or chalice.

Every eye ſhal ſe him] Synecdoche, part being put for the whole, that is all men both good & Bad, yea the very ſoldiers & enemies which pierced him on the Croſſe ſhal ſee him, which ſerves to terrify all ungodly ſcoffers, who, becauſe they ſee him not here on earth with their bodily eyes, thinke not that he reigneth gloriouſly in the heavens. But to their wo, and condemnation they ſhal ſee him comming, for they ſhal wayle before him, that is, horror and trembling ſhal come on them, at the ſight of the judge, and hearing the ſentence of their juſt damnation. This is taken out of the prophecie of Zacharie, 12.10: where Jehovah ſpeaking of himſelf, ſaith, they ſhal looke upon mee whom they have pierced, they ſhal mourne for him: in that day there ſhal be a great mourning in Ieruſalem. A repenting mourning in the elect: but in the reprobate of final deſperation. This very text John the Euangeliſt alledged upon the crucifying & piercing of Chriſt by the ſoldiers, Ioh. 19, 37: hence we p. 12duplicate page p. 13duplicate page p. 14duplicate page p. 15duplicate page p. 16gather two things. Firſt that Iohn the Euangeliſt was the penman of this booke. For hee alone, here and in his Goſpel, applieth that place in Zacharie unto Chriſt. The ſecond is, concerning the deity of Chriſt, for that which Iehova (in Zacharie) ſpeaketh of himſelf, 6 Argument of Chr. divin.they ſhal ſe me, whom they have pierced, Iohn attributes it to Iehova Chriſt pierced on the croſſe; who is neither the father, nor the holy Ghoſt. Therfore the ſon Ieſus Chriſt, crucified, and pierced in the fleſh, is Iehovah. And this is the ſixt argument of the deity of Chriſt.

Even ſo, Amen,] The two particles, doe ſtrongly confirm, the comming of Chriſt to judgement, to the end that the godly now in afflictions, and troubles may no way doubt of their future deliverance: neither the wicked thinke to goe unpuniſhed, who ſcoff at our faith and confidence. The word nae (even ſo,) with the Greekes and Latins, is an aſſeveration. Amen with the Hebrewes is a certain affirmation, which two words uſuallie put together, exclude al maner of doubting, as if he had ſaid, this is determined, cōfirmed, & can not bee altered. They are too curious, who in the words ſeeke for a myſtery, viz. the calling of al natiōs unto Chriſt.

Verſ. 8. I am Alpha and Omega, the beginning and the ending] Here ſome interpreters beginne the viſion: whereas the preface here endeth. For the perſon of whom he before ſayd, that he ſhould come in the cloudes, he preſents here before our eyes as preſent, and crying from heaven, for the comfort of the Godly, and terror of his enemies: as if he ſhould ſay, doe yee doubt? behold I am preſent: I, who am Alpha, & Omega, the beginning & the ending, the Almighty, &c. who therefore ſhal hinder my comming to judgement, or call it into queſtion? Thus in the Goſpel he cryed out to the gainſaying Iewes: Ioh. 8, 2.John 8:2I am the light of the world, &c.

Ribera ſuppoſeth that theſe are the words of the holy Trinity. But the coherēce ſheweth, it is Chriſt that ſpeaketh, who is deſcribed in the foregoing words, and the epithite Lord is to be underſtood of Chriſt as appeareth alſo from the 11, and 17 verſes, and more clearly, chap. 22, 13: ſo that, without all queſtion, Chriſt ſaith of himſelf, I am Alpha and Omega, the beginning and the ending. Furthermore to be α and ο is a proverbiall ſpeach, and meant of one that is firſt or chiefe in any thing: as in Martial, one Codrus is called the Alpa of poore men, that is, pooreſt of men. Alpha is the firſt letter of the Greeke alphabet, & Omega the laſt. Chriſt therefore in calling himſelf Alpha and Omega, the beginning, and end, and that abſolutely, therein doth aſſume unto himſelf, abſolute perfection, power, dominion, eternity, and divinity.

The beginning and ending] The Latine verſion hath not theſe words, neither Montanus, but all other Greeke copies have them. Beſides they are alſo read in Chap. 21.6, and 22.13: whereby it appeareth that they were not taken from the margent, and put into the text, as ſome have thought.

Which is, and which was, and which is to come] Chriſt aſſumeth all thoſe epithites here to himſelfe, by which Iohn verſ. 4. deſcribed God. Ribera underſtandeth it of the trinitie as formerly: but it hath been ſhewed, that Chriſt ſpeaketh of himſelf, and ſo the fathers, Nazianzene, Ambroſe, and Athanaſius interpret the place. And what marveile is it, if Chriſt who is God, doth take to himſelf, what ever is dew to God.

The Almighty] Another epithite proper to God, which Chriſt alſo taketh to himſelf, ſhewing that he is the true eternall, and omnipotent God, in all things equall, and coeſſentiall with the father, and the holy Ghoſt, and here we ſee, who, and how great hee is, which muſt come to judge the world. For the adverſaries muſt ſtand before Chriſt the judge, 7 Argument of Chr. deity.not as he is ſimply man: but before Chriſt the judge, as he is the eternall, and omnipotent God. This being the ſeventh argument of Chriſts divinity, is three times repeated. He is the firſt & the laſt: which is, was, and is to come, and the Almighty, and therefore ſurely hee is God eternall. For ſo Iehovah ſaith of himſelf: Iſay 41, 4 & 44, 6. Geneſ. 17Isa 41:4Isa 44:6Gen 17I the Lord the firſt, and the last I am hee: I am the firſt, and I am the last, and beſides mee there is no God, I am God almighty. But Chriſt doth chalenge as dew to him all theſe divine attributes, therefore hee is Iehova, that p. 17one eternall and omnipotent God with the father, and the holy Ghoſt. Eniedinus ſamoſatenianus denieth theſe words to be Chriſts, but will have them to be the fathers onelyonly ſpeaking of himſelf.

Firſt becauſe, it is not onelyonly ſaid of Chriſt, that hee is to come, but of many others alſo, as Matth. 17.11: Elias must firſt come. God the father is ſaid to come, Matth. 21.40: When the Lord of the vineyard commeth, what wil be do to thoſe husbandmen. Chriſt ſaith of himſelf and the father, Ioh. 14.23: We will come to him, and make our abode with him.

Secondly becauſe that deſcription which is, was, and is to come is attributed verſ. 4 to the father alone.

Thirdly becauſe that which Iohn before ſpake of Chriſts comming, he afterward confirmes the ſame, by the teſtimonie of God himſelf, after the maner of the prophets, who uſed to adde in the end of their ſentences, thus ſaith the Lord. Anſwer, though ſome interpreters: yea, Lyra alſo & Ribera Ieſuites, referre theſe things to God abſolutely, that is to the trinity as ſpeaking in this place: not withſtanding I have already ſufficiently proved the contrary. As for the hereticks reaſons they proove nothing.

For firſt we inſiſt not upon the participle, foreign, which is to come, (whence he vainly goes about to deceive) but on grounds formerly ſpoken off: neither can it be denied with any ſhew of reaſon, but that Chriſt ſpeaketh of himſelf in verſ. 11: J am Alpha and Omega, the firſt and the laſt; and therefore the ſhift in this place is idle. For the ſtrength of our argument ſtandeth not in this: viz. that every one, who is to come is God, (as the heretick fooliſhly imagineth) but thus, that he is God, to whom all theſe divine attributes doe appertain.

Secondly though that deſcription of God which is, &c. do in verſ. 4: note out the perſon of the father, from whom John firſt of all deſireth grace: yet foraſmuch as the eſſential attributes, reſpecting eternity, are common to the three perſons, therefore they are rightly attributed to Chriſt the ſecond perſon in the trinity.

Thirdly, howſoever we acknowledge, that the ſtile is propheticall, yet it will neceſſarily follow, that Chriſt here ſpeakes theſe things of himſelf, both to confirme Iohns teſtimony of him, as alſo that the godly might be comforted in having ſo great, and glorious a judge. And laſtly it is for the the terror of all wicked and ungodly men. And thus much of the preface.

The other part of the Chapter, the preparation to the firſt viſion: with the viſion it ſelf.

9 I Iohn, who alſo am your brother, and companion in tribulation, and in the kingdom and patience of Ieſus Chriſt, was in the Iſle that is called Patmos, for the word of God, and for the teſtimony of Ieſus Chriſt.

10 I was in the Spirit on the Lords day, and heard behinde me a great voice, as of a trumpet,

11 Saying, I am Alpha and Omega, the firſt and the last, and what thou feest, write in a book, and ſend it unto the ſeven churches which are in Aſia, unto Epheſus, and unto Smyrna, and vntounto Pergamos, and unto Thyatira, and unto Sardis, and Philadelphia, and unto Laodicea.

12 And I turned to ſee the voice that ſpake with me. And being turned, I ſaw ſeven golden candleſticks.

13 And in the midſt of the ſeven candleſticks, one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle.

14 His head, and his hairs were white like wooll, as white as ſnow, and his eyes were as a flame of fire.

15 And his feet like unto fine braſſe, as if they burned in a furnace: and his voice as the ſound of many waters.

16 And he had in his right hand ſeven ſtars: and out of his mouth went a sharp two edged ſword: and his countenance was as the Sun shineth in his ſtrength.

17 And when I ſaw him I fell at his feet as dead: and he laid his right hand upon me, ſaving unto me, Fear not, I am the firſt, and the laſt.

p. 1818 I am he that liveth, and was dead: and behold, I am a live for evermore, Amen, and have the keyes of hell, and of death.

19 Write the things which thou haſt ſeen, and the things which are, and the things which shal be hereafter,

20 The myſtery of the ſeven ſtars which thou ſaweſt in my right hand, and the ſeven golden candleſticks. The ſeven ſtars are the angels of the ſeven churches: and the ſeven candleſticks which thou ſawest, are the ſeven churches.

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

Your brother] Not by blood, but by faith, and in the communion of Chriſt, for there is betwixt the members of Chriſt a ſpirituall brotherhood, ſtraightly tying them together in the bond of love: he calleth himſelf their companion in three reſpects: becauſe they who are the members of one head, muſt mutually partake together in all conditions. Firſt in affliction, for even then the Chriſtians were grievouſly perſecuted under Domitian, and Iohn himſelf baniſhed into Patmos. Secondly in the kingdom, that is, a spirituall kingdom: For we being made kings and prieſts to God, do now with Chriſt our Lord maintain the ſame againſt all enemies, and in the end ſhall fully injoy it with him in the heavens: by this fellowſhip Iohn the beloved diſciple doth not a little rayſe up the ſpirits of Chriſts afflicted ones, becauſe he requireth conſtancy no otherwiſe of them, but as he himſelf deſired to be a companion with them in their common ſufferings: yea aſſureth them, that after their afflictions, they ſhall enjoy an everlaſting kingdom. Thirdly he was their companion in the patience of Jeſus Christ: or ſufferance, as the word importeth, ſhewing that in the kingdom to come we ſhall not ſuffer, but reigne, according to that of Paul 2 Timoth. 2 Timoth. 2, 12.2 Tim 2:122, 12. To which purpoſe is that ſaying of Tertullian: we triumph being overcome, being ſlaine, we conquer, when we are kept downe, we eſcape, howbeit we are no otherwiſe eſteemed then malefactors, and worthy to be burnt, &c.

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

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

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

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

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

I was in the spirit] He ſheweth how he ſaw this revelation, viz. not with mortall eyes, but being raviſhed in ſpirit, his mind was carried beyond it ſelf. So we read that Peter and Paul praying earneſtlie fell into a trance, and converſed with God. Acts 10, 10. & 15, & 16.9, & 18, 9.Acts 10:10Acts 10:15Acts 16:9Acts 18:9The which againe confirmeth the divine authority of this booke. For the following viſions, and the myſteries of them were revealed unto Iohn, not by the power of any humane wit, but by the holy Ghoſt.

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

This kind of viſions, is one of the gifts of the new Teſtament, which Chriſt aſcending up on high poured forth upō the Church according to the oracle in Ioel. Ioel 2.28.Joel 2:28Your young men ſhal ſee viſions, &c. yet was this not given to all, but a ſpecial grace and beſtowed onelyonly, on ſuch as the Lord pleaſed. Neither was it perpetual, but ceaſed with the gift of miracles, after the doctrine of the Goſpel, was ſufficiently p. 20propagated, and confirmed in the world: and hence we muſt beware of ſuch who now a days boaſt of viſions, Iſay. 8, 20. Luk. 16, 29. Ioh. 5, 39.Isa 8:20Luke 16:29John 5:39as if they were inſpired, but they are deceivers, to the law and teſtimonie. For God hath tyed the church to the written word of the law and Goſpel: they have Moſes and the Prophets, let them hear them, ſearch the ſcriptures, for though an angel from heaven, preach any other Gospel, let him be accurſed.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The contrarie followeth: for hee was ſeene of John. But what is infinite, Theod. dial. 2.and every where, is not to be ſeene with corporall eyes, as Theodore us witneſſeth, foreign, that is, the incomprehenſible nature is not to be ſeene. In the laſt place no conſequences contrary to the analogie of faith, may be drawn from viſions: for ſo there would follow many abſurd things, as that the humanity of Chriſt ſhould have in his bodily hand, the ſeven angels, and Churches: and that a real ſword ſhould proceed out of his mouth, and the whole deſcription neceſſarily to be taken, according to the letter. The which if it were ſo, then Chriſt ſhould be no longer true man, who tooke our fleſh really of the virgin: 1 Ioh. 5, 2. Philip. 3, 21.1 John 5:2Phil 3:21neither ſhould he be our brother. For wee know, when he ſhall be revealed, we ſhall bee like unto him: but Chriſt at the day of judgement ſhall not appeare in ſuch a manner, neither ſhall we be thus like unto him: ſo that no concluſions contrary to the doctrin of faith, may be taken from allegories.

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

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

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

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

His eyes as a flame of fire] From Daniel chap. 10.6: his face as the appearance of lightning: and his eyes as lamps of fire, ſ…ery eyes doe manifeſt the fiery, heroick, and terrible motions of the hart: Hence in Chap. 19, 11: Chriſt comming to take vengeance in a terrible maner on the enemies, his eyes appeare like flames of fire, becauſe in his wrath hee will conſume the wicked, like as fire doth the chaffe: but in chap. Rev. 2, 23.Rev 2:232.23 the fiery eyes of Chriſt, doe nore his alſeeing preſence entring into the very hidde things of man: And whereas hee calleth himſelf the ſearcher of the reines and hearts: It ſhewes that no …un can ſhun… his preſence, neither debeive him.

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

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

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

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

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

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

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

And he laid his right hand upon me] As a hand touched Daniel (in whom there remained no ſtrength, when hee ſaw that great viſion) and ſet him upon his knees, p. 26and upon the palmes of his hands: even ſo doth Chriſt lift up Iohn, who was ſore amazed, firſt by laying his hand upon him, and afterward ſpeaking comfortably unto him. Hee toucheth Iohn with the ſame right hand, in which hee held the ſeven ſtarres. For by his divine power, and love (which never faileth) hee upholdeth all the Churches, with their teachers, and every one of the faithfull.

Fear not I am the first and the laſt] Hee biddeth him not to fear, becauſe feare diſturbeth the minde, & unfits men for inſtruction, and therefore the admonition at this time was very ſeaſonable. And that he might comfort Iohn the more, and lift him up, hee expoundeth in order unto him the whole viſion. Firſt who he is. Secondly what he would have him to do. And thirdly unfolds the myſtery of the ſtarres, & candleſticks. He ſheweth him who hee is, to the end he might know, that he ſaw no fancie, or ſpirit, but Ieſus Chriſt his redeemer. He again calleth himſelf the firſt, and the last, that is God eternal, as in verſ. 8, & 11: which is a ſeventh argument of Chriſts divinity, Iſay 41, 40, & 44.6, & 48, 12.Isa 41:40Isa 44:6Isa 48:12as wee have already expounded. For that which the prophet aſcribeth to God alone, Chriſt in this chapter three times aſſumeth unto himſelf.

But ſome heretikes object, that Chriſt is called firſt, as being the first of the Church under the new Teſtament. But I anſwer, that all the adjuncts diſproove this gloſſe. For Chriſt doth abſolutely call himſelf the first and the laſt, by which very words, the prophets declare the eternity of Iehovah God. Yea Chriſt ſaith: that hee was not onelyonly before the Church of the new Teſtament, but alſo before Abraham: Ioh. 8, 58.

18. I am hee that liveth, and was dead] Theſe words do clearly manifeſt, that neither man nor Angel, but Chriſt alone is repreſented here in this viſion.

foreign the living, or he that liveth] Chriſt taketh unto himſelf not onelyonly the glorious life of his humanity, Ioh 5.26.John 5:26but the eſſential alſo of his divinity, of which hee ſpeaketh in the Goſpel: as the father hath life in himſelf, ſo hath he given to the ſon to have life in himſelf. For chiefly he calleth himſelf foreign (him that liveth,) becauſe even then whe he was dead, he lived. Therefore he ſaith not, I did live, and afterwarddy, for then there would not have been any thing remarkeable in ſuch an expreſſion, for no man can bee ſaid, to be dead, who formerly hath not been alive: but hee ſaith, J living, and was dead, that is, both together: for (foreign) I was, is but once in the text, & is referred to both words (foreign) living and dead. In which great and admirable expreſſion, he doth openly declare his twofold nature, affirming that he lived, 1 Pet. 3, 18.1 Pet 3:18as he was God, & was dead as he was man at one time. According to that of Peter, Chriſt was mortifyed in the fleſh, but vivifyed in the spirit, that is, both dead in the fleſh, and alive in the ſpirit together. And this is the true meaning of that place, which is the ſame, with that common tenet, that Chriſt being dead in the fleſh, rayſed up himſelf, by the power of his divinity. This is alſo confirmed by the following words:

Behold, I am alive for evermore] Hee ſaith not, and I lived again, but behold I am living, or alive: by the particle (behold,) hee attributes to himſelf an admirable, divine, and everlaſting life, to diſtinguiſh it from that life which he received again after his ſuffering in the fleſh. Therefore he ſaith, hee liveth for evermore, that is, both before his death, in his death, and after his death: which I have expreſſed in theſe verſes:

Vivus eram, ſed eram crudeli morte peremptus

En vitam ſine fine per omnia ſecula duco.

J was alive, and did a ſore death ſuffer:

Yet lo I live, and ſo I ſhall for ever.

This is the eight argument, 8 Argument of Chr. deity.of the Godhead of Chriſt, becauſe he was dead, and liveth for evermore.

Eniedinus the heretike objecteth, that Chriſt is not God, becauſe he died, and ſo ceaſed to be: whereas God dieth not, neither can he ceaſe from being God. p. 27But it is a childiſh objection. For though God cannot die, as hee is God? yet Chriſt, as is he God …nlfeſted in the fleſh, 1 Pet. 3, 18.1 Pet 3:18ſuffered death according unto the ſcriptures: mortifial in the fleſh: Again, God hath p…ſed the Church with his owne blood. Wherefore this onelyonly doth follow, that Chriſt is not God according to the fleſh, in which hee ſunffered: which indeed it true, although it bee oppoſed by the Ʋbiquitiſis, who therefore have need to conſider how they wil anſwer, to what is here by the here…ike objected. Further more all this, that Chriſt doth attribute to himſelf, is for the comfort of the Godly: For Chriſt liveth, yea is life it ſelfe, that wee alſo might live through him, according unto the prom…, Joh. 6, he that eateth me, even he ſhill live by me, and again Ioh. 16, 28: I give lowy ſheep eternall life, and they ſ…ll never preiſh.

And have the keyes of hell, and of death] That is, I have power to caſt the enemies into hell. Keyes are a ſigne of power, the which Chriſt, Matth. 10.28, doth aſcribe unto God: fear not them which kil the body, &c. but rather fear him, to wit God, which is able to deſtroy both ſoule, and body in hel. This power Chriſt here aſſumeth, by which he declares himſelf to be God, and Lord of hell and death. 9 Argument of Chr. deity.This therefore in order is a ninth argument proving the Godhead of Chriſt.

Verſ. 19. Write the things which thou haſt ſeene] If this commandement be reſtrained to the firſt viſion, by a threefold diviſion of the things, which he had ſtene, which were, and which ſhould come to paſſe: then by it the arguments of the ſeven following epiſtles are ſignifyed; but I rather refer it to the whole revelation: for he is required to write ſome things already paſt, which he had ſeene, and ſomethings preſent, the things which are, and ſome things which ſhall be heerafter. So that the matter of the revelation is diſtinguiſhed in… a threefold order by Chriſt himſelf: ſome things he had ſeen already from the beginning of the Goſpel under Nero, and the following Emperors unto Domition, ſome things he now ſaw: but the greater part he was yet to ſee, namely the things that were to come afterward. To theſe three heads, we muſt have regard, all moſt in every one of the following viſions. The Latine verſion hath which muſt be, in ſtead of which ſhall bee. But the Gr. conſtantly readeth (foreign) which ſhall come to paſſe. Moreover this proveth again the divine authority of the revelation, foraſmuch as it is written by the commandement of Ieſus Chriſt. But why did he commande it to bee written? queſtionleſſe that the whole Church at all times ſhould continually read it for their comfort and inſtruction, which alſo is the end and uſe of the whole ſcripture: Rom: 15, 4. 2 Tim. 3.16.

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

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

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

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

Furthermore we are to take notice of theſe figurative, and ſacramental phraſes. The ſtarres are Angels, that is, they ſignifie the Angels: the candleſtiks are the Churches, Gen. 41, 27. 1 Cor. 10, 4. Cont. adim. c. 12.Gen 41:271 Cor 10:4that is, they ſignifie the Churches: according to that in Geneſis: the ſeven kine, are ſeven years, that is, do ſignifie ſeven years. And the rock was Chriſt, for it ſignified Chriſt: as Auguſtine expoundeth it. For there is nothing more familiar in ſcripture, then to name ſignes, by the things which they ſignify, which maner of ſpeech is not darke, but plaine in regard of the analogie betwixt the ſigne, and the thing ſignified: wherefore it was not obſcure, but familiar to the ſcripture, that Chriſt called the bread which was broken at the inſtitution of the ſupper, his body which was crucifyed for us, ſeeing it was a ſacrament or holy ſigne of the ſame: Hence Auguſtine opening the etymologie or ſignification of a ſacrament, applies it to the Lords ſupper, ſaying, that the Lord Ieſus doubted not to ſay this is my body: when he gave the ſigne onelyonly thereof.

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

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

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

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

Another expoſitor denieth, Hoe in the Revel. chap. 1.Rev 1that theſe are figurative ſpeeches, and why? becauſe, ſaith he, thoſe candleſticks doe not ſignify, but are really the Churches: and the ſtarres doe not denote, but are in truth the angels. But both is falſe, firſt becauſe then there ſhould be no myſtery in the candleſticks, or ſtarres. Secondly if the candleſticks, and ſtarres were truly Churches, and Angels, then would not Chriſt have required Iohn to write his Epiſtles, as being abſent from them, but he ſhould have delivered his meſſage unto them, as there preſent with him in Patmos. Thirdly becauſe then the words (the candleſticks are Churches, the ſtarres, are Angels) ſhould be regular expreſſions: But this he denies, and truly: For they are termes of diſparity. What then: the metaphor (ſaith he) is in the ſubject, which doth not import that the copulative, IS ſhould be taken for the word ſignifieth. And though it were granted here, yet would it not follow, that the words of Chriſt at the inſtitution of the ſupper were of the ſame ſignificatiō, becauſe Chriſt did not expound to them a viſion, but inſtitute aſacrament. Now howſoever both be true, yet doth not this take away the metonymical expreſſion; for in typical & Sacramental aſſertions, the tipes & ſignes are ſaid to be the antitypes, or things ſignified, partly indeed by a metaphor, becauſe of the analogie, or likeneſſe p. 29that is betwixt the ſignes, & the things themſelves: but chiefly by a metonymia, Epiſt. 23. ad Bonif.becauſe of the ſacramentall ſignification. For, as Auguſtine ſaith, if ſacraments had not ſome likeneſſe, with the things they repreſent, they ſhould not at all be ſacraments: for in regard of that likeneſſe, they have the name of the things themſelves. Therefore as in ſome ſort, the ſacrament of the body of Chriſt, is Chriſt, the ſacrament of the blood of Chriſt, is Chriſts blood: even ſo the ſacrament of faith, is faith. Againe: that is called the ſoule, In Levit. lib. 3.4.5. Geneſ. 41.26. 1. Cor. 10.4.Gen 41:261 Cor 10:4which ſignifies the ſoule, for it is uſuall that the thing ſignifying be called by the name, of that which it doth ſignifie, as it is written: the ſeven eares, are ſeven years, with many the like places, hence it is ſaid, that rock was Chriſt; the Apoſtle ſaith not the rock ſignifies Christ, but as if he were that indeed which in ſubſtance he was not, but by ſignification onelyonly. In like maner the candleſticks are called the churches, and the ſtarres are ſaid to be Angels: the bread in the Lords ſupper, the body of Chriſt, not in ſubſtance, but in regard of their analogie and ſignification. For Chriſt doubted not to ſay: Chap. 12. cont. Adrm Diſt. 1. de conſec.this is my body: when he gave the ſigne of his body: ſaith the ſame Austine: and more clearly: the bread is the body of Chriſt, not in the truth of the thing, but by a myſticall ſignification.