Lectures Upon the Revelation

p. 1LECTVRES VPON THE THREE FIRST CHAPters of the Reuelation.

The reuelation of Iesus Christ, which God gaue vnto him.

MY purpose in choosing this text, is to speake of the three first Chapters of this booke: namely, the seuen seuerall Epistles written to the Churches in Asia, which containe sundrie vses & instructions fit for our time and age.

Before we come to the matter, [Question.] we must consider of one question, which is, whether this present booke of the Reuelation be canonicall or not: for some haue heretofore, & some now do call the authoritie of it in question. [Answer.] But we hold, that it is canonicall, of equall authoritie with other canonicall Scriptures. Our arguments and reasons be these. The first is, because the doctrine contained in this booke is Apostolicall, as anie which diligently reades the booke may perceiue. Secondly, because the style and maner of opening and expounding the prophecie contained in it, is Apostolicall, that is, plaine, simple and easie, if we consider that it is a prophecie. Thirdly, because this booke hath bene approued generally of all Churches, refused of no one Church in any age since Iohn wrote it: & it was neuer called into questiō but of some particular man, neuer of any whole Church. Fourthly, the things foretold in this booke, came to passe as they were foretold. As among the rest (in one for all) may appeare, by that signe Iohn saw in the thirteenth Chapter: two beasts came, one out of the sea, the second out of the earth; the p. 2first signifying the Romaine Empire: the second the Romaine apostaticall Church: which both are come to passe in this last age.

Now follow the reasons which some alleage to proue it not canonicall: [Reasons why not Canonicall answered. 1. Reason.] but they be all of no force. First S. Iohn he names him selfe in this booke, where he neuer named himselfe once in all his Gospell, no not then when he had iust occasion to name him selfe, but sought to auoid it: therefore they conclude, that it is not his booke, but written by some other, and published in his name.

p. 2The reason is not good. [Answer.] For there is great difference betweene an historie and a prophecie. S. Iohn in his historie doth not name himselfe; for there is no necessarie reason, why one in an historie of another man should name himself. But in a prophecie, as this booke is, it is more requisite he should mention his owne name. And so did other Prophets, as Ieremiah mentioneth his name in his booke at least an hundred times: so Esay and Daniel in euerie Chapter mention their names. Then seeing they do it so often, it is no maruell if S. Iohn in his booke repeate his name: yet he doth it but fiue times in the whole booke.

They obiect, that his style in this booke is not the same with that he vsed in the penning of the Gospell. Ans. The difference of the stile riseth from the difference of the matter, seeing there he writes an historie, here he pens a Prophecie. Againe, here he writes not his own words, but those which he receiued from Christ by particular reuelation.

They say, his booke hath bene reiected in diuerse ages as not canonicall. Ans. It cannot be proued that it was euer refused of any generall Church, but of some priuate man. Now the disallowing of any priuate man, cannot make a whole booke to be reiected: for then the Epistle to the Hebrewes, and Iames his Epistle should not be canonicall, which be receiued of all Churches.

Now come to the words, which containe two parts. First, a Preface. Secondly, a Vision. The Preface first containes an entrance to his matter, from the first to the ninth verse: the vision, from the ninth to the end of the chapter. The Preface hath two p. 3parts: First, the title of the booke: Secondly, the inscription. The title in the three first verses: the inscription, from the fourth to the ninth verse. The title in these words: The reuelation of Iesus Christ, &c. A reuelation is nothing else but a manifestation or discouerie of things secret in respect of men, for the common good of the Church: and so this word is taken here.

Reuelations from God in the Scriptures were of three kinds: first, by dreames: secondly, by vision: thirdly, by created voice of God face to face: as we may see Num 12. 6. 8. 4. partly by vision, partly, by voice. Now this was not by dreame: for he receiued these things not by dreame, vision, or voyce alone, but by vision from Christ, and by voice from God: so then it is mixt, partly receiued by vision, partly by voice vttered from God.

p. 3In these three first verses, the Reuelation is described by seuen arguments: first, by the author, Iesus Christ: secondly, the end: thirdly, the persons to whom it was directed: fourthly, the matter: fiftly, the instrument: sixtly, the manner of deliuering it: seuenthly, the fruit of the reuelation. The first argument by which it pleaseth the holy Ghost to describe this reuelation, is the author, vz. Iesus Christ, he is the author of it, it comes from him. It is called his reuelation, in these respects: first, not to exclude the Father and the holy Ghost, but to shew the speciall office of Christ: for the peculiar office belonging to the second person, is to reueale, and to publish, and to manifest the will of God the Father to the Church: and for that cause he is called the Angell of the couenant, [Mat. 3. 1.] the doctor of the Church, the wisedome of the Father, because his office is to reueale the will of his Father to man. Secondly, it is called the reuelation of Iesus Christ, to teach vs to put difference betweene this reuelation and all satanicall reuelations: for as God hath his true reuelations, so Satan his ape hath his counterfeit reuelations, and deliuers them in shew like to Gods, but they differ much. First, the diuels reuelations be for the most part ambiguous and doubtfull, that a man cannot tell how to take the speech and phrase he giues them in: but the reuelations of God, (and that in this booke) are certaine, and in plaine tearmes deliuered. Secondly, the diuels reuelations be betweene him and his instruments, wicked and bad men: these p. 4in this and other bookes, be to the godly, to his children and seruants: as here to Iohn and the Church. Thirdly, the diuels tend to maintaine idolatrie, errors and wickednesse, Deut. 13. these to maintaine true Apostolicall doctrine, and the true worship of God.