PATHMOS: OR, A COMMENTARY ON THE REVELATION of Saint IOHN, diuided into three seuerall Prophecies. THE FIRST PROPHECIE contained in the fourth, fift, sixt and seuenth Chapters. By M r. WILLIAM COWPER, Bishop of Galloway.

Abacuk 2. 3. The Vision is yet for an appointed time, but at the last it shall speake, and not lye; though it tarry, waite: for it shall surely come, and shall not stay.

LONDON, Printed by George Purslow, for Iohn Budge, and are to be sold at the signe of the greene Dragon in Pauls Church-yard. 1619.

TO THE RIGHT HONORABLE LORD, my Lord of Binning: President of the Colledge of IVSTICE; Secretary to his Maiesty, and one of his Highnesse most Honora­ble Priuy Councell in both the Kingdomes.

MY LORD;

THIS Prophesie was properly cō ­pared by Prima­sius, to a precious Gemme, or Ori­entall Pearle, not found in the clifts of rockes, or shels of fishes but sent from Heauen for a Present to the Church on Earth, by Iesus [Page] the splendor of the glory of his Father, and [...]. Hebr. 1. 3. Luk. 1. 78. [...]. that bright Orient, which hath visited vs from on high. He giueth it in a Loue-token to his Church, who for it gaue himselfe to the death. Doubtlesse it must bee some great Present, which is sent from so great a King, by the hand of that Seruant whom he lo­ued best in the world.

This Iewell hath come in the hands of many, who being strangers, not acquain­ted with Canaan, from which it came, haue out of wrong conception iudged it to bee adulterine. But all the Lords Lapidaries, who haue seene the precious stones, wher­with the walls of Heauenly Ierusalem are garnished, haue easily perceiued this to be from heauen also; yea, and among all the rest, most admirable, for it partakes with all these, both in color and vertue, and ser­ueth Saints, not for decoration onely, but declaration also of many secrets, which greatly concerne their state.

Of old, Vrim and Thummim were placed by God in that Pectorall of the high Priest, called by the Iewes, Hosen, by the Greekes [Page] [...]: but what it was, or how by it God gaue answere to his people Israel, many Di­uines in that point are diuinators, speaking more out of coniecture, then certaine knowledge.

Iosephus records, that these stones by Ioseph. Anti­quit. lib. 3. c. 12. change of their colour, gaue signification of things to fall out; eyther aduerse or pros­perous. Sigonius in his Treatise of the He­brewes Sigon. de re­pub. Heb. lib. 5. Republick, seemes to haue followed him. The report that Suidas brings from an vncertaine Author, is as vncertaine as the Author, that if battell was imminent, the stones turned red; if death was fore­told, they turned black; if no change of e­state was to ensue, then the stones chan­ged not their colour at all. One thing is sure, God by them gaue answere to his ser­uants that sought him, as may bee cleared by many places of Scripture.

But of this booke wee may boldly af­firme, that it is indeed a heauenly Oracle, foretelling in types, the truth of things, as they were to fall out to the worlds end: at the first it sheweth a white colour, impor­ting [Page] comfortable grace by the Gospell now, and immortall glory hereafter. In­continent it turneth to a red colour, fore­shewing bloudy persecutions which Saints must suffer, before they enioy the Crown. Then againe it appeareth with a blacke co­lour, to declare that blackenesse of wrath temporall and eternall, which abideth the enemies of the Church.

In some parts it looketh darke, in others, cleare like the Christall, yet through all, more or lesse transparent, and therewith variable with sundry sheddes, among which most apparant are three seuerall rankes of Seuens, stretching themselues in most comely order through this Iewell, and wherein the Lord hath secretly inclo­sed treasures of manifold wisedome. In the Seales vnsealed, secrets are disclosed: In the Trumpets, battels are denounced: In the Uials, plagues are powred out. The pur­pose in these three is not one, yet by a comely proportion and correspondence, doe they answere one to another.

Many haue handled this Iewell, not to [Page] finde it by their labour, (that were impos­sible) but to finde themselues by the va­lew of it. For that cause among others, I haue also looked vpon it, truely for none other end, but that I might learne from it; and now what I haue seene, I shew, sub­mitting my selfe to the Church, for whose profit I haue taken these paines. If the light of the booke hereby be any way en­creased, and comfort arise to the good Christian, the praise is the Lords, and vn­der God thankes is due to your Lordship; for by your louing counsell & care, I haue beene relieued of many intricate matters of Law, and found the greater leysure and li­berty both, to attend my studies. Thus hath your Lordship beene a Mecaenas to me indeed. Good men oftentimes are for­ced to expresse great affections by small meanes, and so now it fareth with me; yet I trust your Lordship will esteeme of mee, not as I am, but as I desire to be on your behalfe.

But it is no reason I should requite deeds with words. I know, your Lordship doth [Page] neyther like them, nor need them. Where Vertue giueth out her beames, euen her e­nemies are forced to acknowledge her glory: yet thus much out of duty must I speake, that by many Coards of loue hath your God bound you to be thankefull to him. Vertue is weake without some ad­uersity, neither can that felicity bee found on earth, that communicates not with some crosse. Some are raised to wealth, but the lesse regarded by reason of their base Linage: Some, Noble by parentage, but depressed with pouerty: many beautified both with Nobility and riches, who want the delight of children; others haue the comfort of children, but with the turning of a few yeares, they turne crosses vnto them; there is no estate so prosperous, a­gainst which there is not iust cause of com­plaint: Thus runneth the common cur­rant of worldly courses here on earth.

But will your Lordship turne your eyes a little from others, and looke to your selfe; you shall see what cause your Lord­ship hath aboue others to say with Dauid, [Page] Many wayes hath the Lord beene beneficiall to his Seruant, beeing for Linage descen­ded of a wise, and worthy Father, of an Honourable Family, famous among ma­ny others of that most flourishing Trybe of Hammilton; Honourable also for the places of honour which you possesse, but much more for the vertue whereby you haue worthily deserued them; for it is a greater thing to deserue Honour, then to haue it, but where by Vertue it is obtai­ned, by Wisedome encreased, and by good Gouernement reteined, (all which are eui­dent in your Lordship:) What can be more? Your children (thankes be to God) no cros­ses, but comforts, like branches of the Oliue, Psalm. 127. 3. promised to such as feare God, they stretch out themselues from the sides of your Ta­bie, and without disparagement, are mat­ched with the mighty Cedars of the Land.

For your selfe I haue nothing to say, but that which I know, no man can gaine-say: If quickenesse of ingine, vigour of ready witte, wisedome in words, discretion in deedes, secrecie in thoughts beseeming a [Page] Secretary, fidelity in seruice of your Soue­raigne; surety in friendship, modesty in all your behauiour: If education of your children in true Religion: If good exam­ple in the obseruance of God his publike worship euery Sabboth: If indefatigable paines in your Calling, for the good of the publique State, wherein nothing can bee seene all the dayes of the weeke, but Ca­tenati labores mutandi semper grauioribus; so that iustly it may bee admired how in so weake a body, such restlesse labor of mind may be sustained. If all these (I say) may commend any man, then hath your Lordshippe witnesses enow to speake for you, and needes not the testimony of o­thers.

Loe now, what a heape of good things hath the Lord multiplied vpon you! what remaines, but that you consider with Dauid, What shall I render to the Lord for Psalm. 116. 12. all his benefites towards mee? Hee him­selfe will giue you the answere; My well-doing extends not to the Lord, but Psalm. 16. to the Saints that are in the earth, and [Page] to the Excellent, all my delight is in them.

Great cause had Dauid to loue Ionathan, hee could not get himselfe to requite his kindnesse, but hee enquired if any man were left of the house of Saul, that hee might shew him mercy for Ionathans sake: 2. Sam. 9. 1. 2. and when hee vnderstood that hee had a weake sonne, Mephibosheth, lame of both his feete, he despised him not for his inabi­lity, but aduanced him for Ionathans sake, Vers. 11. 13. to eat at his owne table, as one of the Kings sonnes.

My Lord; our Ionathan is the Lord Iesus: wee haue not himselfe, but for his sake wee are bound to shew mercy to his Mephibosheths; these are the Leuites, the Widdow, the Fatherlesse, the Poore, the Stranger, and the Oppressed. Let not the Leuite want the comfort of the Law in his righteous cause: Look with a tender eye to the vpright action of weake and impotent men; God is a righteous Iudge to all men, but he hath taken these aboue others, vnder his singular protection. Thinke it your [Page] honour and happinesse also to be a Prote­ctor of them. So shall your Lordship pros­per still, and God shall stablish bles­sings vpon you, and your posteri­ty. I will pray to God for it, and so rest.

Your Lordships to be commanded, William B. of Galloway.

Of my Lord of Galloway his learned Commentary on the Reuelation.

TO this admir'd Discouerer giue place,
Yee who first tam'd the Sea, the Windes outranne,
And match'd the Dayes bright Coach-man in your race,
Americus, Columbus, Magellan.
It is most true, that your ingenious care
And well-spent paines, another world brought forth;
For Beasts, Birds, Trees, for Gemmes and Metals rare,
Yet all being earth, was but of earthly worth.
Hee a more precious World to vs descryes,
Rich in more Treasure then both Indes containe:
Faire in more beauty then mans witte can faine,
VVhose Sunne not sets, whose people neuer dies.
Earth shuld your Brows deck with stil-verdant Bayes,
But Heauens crowne his with Stars immortall rayes.
Master William Drumond of Sawthorn-denne.

Another.

REapers, not few, did labour in this field,
And it to them great store of fruit did yeeld:
But heere comes one apace behinde them all,
To gather vp what by their hand did fall.
Peruse his stuffe, and thou shalt for thy gaining
Find, more then others Harust to be his gleaning.
I. A.

PATHMOS. A COMMENTARY VPON THE FIRST Prophecie of the Reuelation of S. Iohn, conteined in the fourth, fift, sixt, and seuenth Chapters.

Mine Helpe is in the Name of the LORD.

THE whole bookes of holy The bookes of holy Scripture are of three rankes, ren­dring a three­fold fruit. Scripture are of three rankes, Historicall, Doctrinall, Prophe­ticall, they being so denomi­nate from the principall mat­ter in them contained. Of all these coniunctly, arises vnto vs, a three-fold fruite: the first, of Conuersion, the 1 Of Conuersi­on. second, of Consolation, the third, of Confirmation. The first, once for all, is touched by the Psalmist: The Law of the Lord is perfect, conuerting the soule. Psal. 19. 7. The second, by the Apostle; Whatsoeuer things Rom. 15. 4. [Page 2] are written, are written for our learning, that wee through patience, and comfort of the Scriptures might haue hope. It is true indeed, Many are the troubles 2 Of Consolati­on. of the righteous, yet against euery crosse, the Lord hath giuen vs in his Word, sufficient consolation. Psal. 34. 19. The third is set downe by our Sauiour; These 3 Of Confirma­tion. things haue I said vnto you, that yee should not bee offended, that when the houre shall come, yee might Ioh. 16. 4. remember that I told you of them. And this fruite of confirmation, wee haue especially by bookes Propheticall.

Of this nature is this booke, as is cleere by the This booke of the Reuelation is Prophetical▪ titles giuen vnto it, for in the first verse of the first Chapter, it is called an Apocalypse or Reuelation, that is, an opening, or vncouering of things, which were hid, and secret before: and in the fourth verse it is called A Prophecie: Thus haue we it not one­ly a Prophecie, or prediction of things to come, but a prophecie reuealed, and expounded, partly by Christ, and partly by the Angell.

And this is to be noted, that where other books And it serues especially to confirme vs in the faith. of holy Scripture are written to instruct vs in the faith, and to teach vs, what wee must doe, if wee would be saued; this booke is written, not so much to instruct vs in the faith (though in part it doe that also) as to confirme vs in it, that for no vio­lent persecution following it, for no fraudulent he­resie by deceit impugning it, for no externall change befalling the Church, for no prosperous preuailing of the enemies thereof (as for a time will appeare to the world) we should forsake that [Page 3] faith, which the Lord Iesus, and his Apostles haue taught vs in the Gospell.

The Author of it, is God the Father, from him This book the Father giues to the Son, the Son to an An­gel, and the Angel to Saint Iohn, that hee might giue it to the Church▪ it commeth by this order: the Father giues it to the Sonne, the Sonne to an Angell, the Angell gi­ueth it to S. Iohn, and S. Iohn sends it to the Church. The matter whereof it entreates, is comprised in this short summe: In it God sheweth to his ser­uants things, which must shortly be done, namely, Reuel. 1. 1. concerning the Church, her persecutions by ene­mies, The generall matter of this Prophecie. the changes and mutations of the visible state thereof, defections of Apostates, illusions of Heretikes, fearefull eclypses of the light of the Gospell: All these were to fall out in that houre of tentation to come vpon all the world, for Reu. 3. 10. tryall of them that dwell vpon the earth. And in this Prophecie are distinctly fore-told by the Lord, that his Saints and seruants in all ages might be confirmed against them, when they should see them come to passe, knowing that they fall not out by accident, nor by the will or power of man, but according to the determinate counsell of God, who hath also letten his Church see before­hand a comfortable out-gate, and end of them all.

And as both for the Matter, and Authour, this The time whē this book was written, com­mends it great­ly to vs. booke should bee welcome to vs, so the circum­stance of the time doth greatly commend it. It was sent vnto vs after the Ascension of our Lord, and is the last breath of the Spirit wherewith he inspired the Writers of holy Scripture. No Scrip­ture [Page 4] is to be expected after this. It is the last Loue­token of our Lord, and louing Husband, after which he will write no more vnto vs, but will come himselfe: he hath sent it to vs with the Disciple, whom he loued best, and who was the last, and longest liuer of all the Disciples.

Kinde children remember best the words The last words of our Lord, should be best remembred. spoken by their fathers on their death-bed: and if it were possible that after death, they could re­ceiue any information from them, O, in what estimation would they haue it! All the words of our Lord should be laid vp in our hearts; but spe­cially these which hee vttered in the time of his death and Passion: and most of all, these, by which now after his Resurrection & Ascension, he spea­keth vnto vs. There are many now a daies com­panions to the rich Glutton, and his brethren, they will not beleeue Moses and the Prophets, but Luke 16. 31. if one came from the dead, then would they amend their liues. This is a Prouerbe frequent in their An answer to Atheists, who will haue one from the dead to teach them. mouthes: but now this excuse also is taken from them: Our Lord Iesus is risen from the dead, and after his resurrection witnesses vnto vs, what feare­full wrath is reserued for the wicked, what vnspeak­able ioy prepared for the godly; if for all this they will not beleeue, nor amend their liues, are they not worthy of the greater condemnation? About three­score yeeres after his ascen­sion, our Lord sent this Reue­lation.

In the eighteenth yeere of the Emperour Tybe­rius, our Lord suffered for our sinnes, hee rose againe from the dead, ascended on high, and led captiuity captiue. About the foureteenth yeere of Ephe. 4. 8. [Page 5] Domitian gaue he this Reuelation to S. Iohn in the Ile Pathmos: so witnesses Irenaeus; Non multun [...] [...]. lib. 5. [...]. [...]. ante temporis Apocalypsin vidit Ioannes, sed poene sub nostro saeculo ad finem Domitiani imperii: It is not long (said he) since S. Iohn saw this Reuelation, but almost in our owne daies, about the end of the Domitian Empire: fiftie daies after his Ascension he sent downe that promised Spirit the Comforter: Buchol [...]er. chro­nol. So fiftie yeares and tenne after that, he sent down this comfortable Booke of Prophecie, containing a generall proiect and view of all the estates of his Church vntill the worlds end.

Doubtlesse, this hath proceeded of his louing To keepe his Church from fainting vnder trouble, till he come himself. kindnesse toward his poore Church: hee fore-saw the great and manifold troubles, that were to be­fall her; he knew it was to be a long time (in re­spect of vs) betweene his Ascension, and second comming; that therefore his Church should not faint, our Lord and Loue, hath sent vs this Present, and Loue-letter, that we may runne vnto it, as Aa­ron, and the Church of old did to the Oracle, to know what shall be the end of all these battels of Saints militant heere on earth; & specially of these perturbations raised this day against the Church, by Mahomet in the East, and Antichrist in the West.

We are not then to suffer our selues to be spoi­led, By two scan­dals would sa­tan scarre vs frō this book. and defrauded of the comfort contained in this book, by these instruments of the Serpent, who either disclaime the authority of this booke, or then would scarre vs from it, by a pretence of the [Page 6] obscurity thereof; for these are the two scandals which offend many, and make them, if not vtterly to reiect, at least too lightly, & mis-regard this heauenly Present.

As for the first, albeit there need no testimonie 1 By denying authority of it. of man, where Diuine Authority giues out the decree, Blessed is he who reads, and they who heare the words of this prophecie; yet man may very well Reu. 1. 3. be brought in against man, and what hath beene said by any against it, is easily disproued by that, which others, more ancient, and more worthy credit, haue spoken for it. Iustinus Martyr, Reue­lationem Iustin. Mar [...]n Dialog. [...] tryph. cont. Iudcos. hanc Ioanni, qui vnus erat Apostolorum Christi, factam esse testatur: Iustine Martyr, who wrote about an hundred and fiftie yeares after Christ, witnesses that this Reuelation was made to S. Iohn, who was one of Christ his Disciples. Irenaeus ten yeares after him, in the place cited be­fore, Iren. lib. 5. cont. Valen. affirmeth the same. With them S. Ambrose Ambros. lib. 3. de S. Sancto, cap. 21. Aug. de ciuit. Dei lib. 20. cap. 17. and S. Augustine do concurre; Nec illud mediocre, quod de throno Dei exire sluuium legimus, sic enim habes, dicente Ioanne Euangelista; that which is written, Reu. 22. of a riuer of the water of life flow­ing from the Throne, Ambrose takes it vp plainely, as written to S. Iohn the Euangelist. Augustine, as I haue said, hath the like. But this point I leaue, as being sufficiently handled by the Writers of our Cotter. prolegom. in Apoc. time; namely, and at greatest length, by Cotterius.

The other scandall of obscuritie is easily re­moued, 2 By pretending the obscurity of it. if the exposition of the prophecie runne not before the execution thereof. It was hard to [Page 7] the Fathers of the first ages to vnderstand this booke so cleerely, as now by Gods grace, his seruants may. No maruaile though S. Ierome in Ierom. epist. ad Paulin. his time said of it, that the Apocalypse had tot Sacra­menta, quot verba, as many mysteries, as words; for Prophecies, before they be accomplished, are Aenigmata, that is, riddles, or darke, and obscure sentences, but when they are fulfilled, Tunc liqui­dam Iren. lib. 4. ca. 43. habent, & certam expositionem, then haue they a cleare, and sure exposition. Yet S. Augustine mi­tigates that difficulty alledged by S. Ierome, and leaues vs some better hopes: he grants this, In Apocalypsi multa obscurè dicuntur, vt mentem legen­tis exerceant; that in the Reuelation many things are difficult, whereby the mindes of those, who reade it, may be exercised: yet to encourage vs, hee subioyneth, Pauca tamen in co sunt, ex quorum Aug. de ciuit. Dei lib. 20. cap. 17. manifestatione indagentur caetera cum labore, that there are some things in it so plainly manifested, as that they may leade vs to the vnderstanding of the rest, if we take paines to learne them.

Victorinus, Primasius, and others, who wrote It was hard for Fathers of the first age to vn­derstand this booke. aboue a thousand yeares since vpon this book, are indeed to be praised for their paines. Glory be to God, out of all their labours, some light ariseth to this prophecie: but let the Reader remember, that they are not alwaies to be followed in their sense: Certius est, & sine periculo sustinere adimpletionem Iren. lib. 5. cont. Valent. prophetiae, quàm diuinare: It is more sure to await the accomplishment of the prophecie, then to diuine of it before-hand. What made Iohn the [Page 8] Baptist, a greater Prophet then Esay, or any other More easie now, in respect that in a great part it i [...] ac­complished. that went before him? Nothing but the difference of times; for he saw that present and perfected, which Prophets before told was to be done, and would bee accomplished. And the same is the reason, why the meanest now in the Kingdome of Math. 11. 11. God is greater then the Baptist: And why men now in the holy Calling, are able to shew more cleare­ly the meaning of this prophecie, then others more famous, and worthy Lights could haue done before.

But to conclude this point. In the entry of this God will haue this book read, and reuealed, and not con­cealed. booke (as I said) a blessing is pronounced vpon them, that reade, or heare the words of this prophecie, and in the end of it, a speciall com­mand is giuen to S. Iohn, Seale not the words of the Reuel. 22. 10. Prophecie of this booke, for the time is at hand, where­in the Lord euidently declares, that hee will not haue this booke conceiled and hid, but handled, and reueiled. This is sufficient to stop the mouthes of all them, who vnder whatsoeuer pretence giue out, that this booke should not be meddled with at all. What else is this, but to close that, which Christ hath opened, to conceale that which God hath reuealed, and in a word to seale vp the Pro­phecie, which the Lord expresly hath comman­ded▪ not to be sealed?

Yet is it to be obserued, that many both of the Popish Doc­tors cannot vnderstand this Prophe­cie. ancient, and moderne Writers, expounding this booke, do rather obscure it, then open it, forcing it violently to follow their conceits, not submitting [Page 9] themselues humbly to follow it. The Iesuites of Rhemes haue commented vpon it; In like manner the Iesuites, Franciscus Ribera, and Blasius Viega: but as none of them agree one with another, so all of them are strangers from the right sense of this Prophecie: Neither is it possible that such as are possessed with the spirit of Antichrist, can see the true meaning of this Reuelation; for our Lord sends it to bee reuealed to his seruants. As the As the Iewes loued the name of Christ, but ha­ted himselfe: Iewes loued the name of Christ, but hated him­selfe, not knowing him, when he was among them; For if they had knowne him, they would not haue cru­cified 1. Cor. 2. 8. the God of glory; And euen vnto this day in reading Moses and the Prophets, who beare witnes of Christ, their most learned Rabbines cannot see Christ: For (as saith the Apostle) their mindes are 2. Cor. 3. 15. couered with a vaile.

So the Papists, notwithstanding they hate the So Papists hate the name of Antichrist, but honour himselfe: very name of Antichrist, yet do they honour him­selfe; they reade, and interprete this prophecie, which pointeth out Antichrist plainely, in all his markes, and designeth his Chaire, and Seate of Residence, to bee Rome, the Citie situate vpon se­uen Hilles, and ruler of the earth, when S. Iohn wrote this Reuelation; yet do not the most learned among them rightly conceiue it, but labour all Yea, they de­fend Anti­christ by the same Argu­ments by which Iewes impugned Christ. they can, to couer and obscure it.

Yea, by the same arguments Popish Doctors defend their Antichrist, by which Rabbins, or Iewish Doctors impugned Christ: for was not this their great reason, which they vsed against our [Page 10] Lord, Do any of the Rulers or Pharises beleeue in him? Iohn 7. 48, 49. But this people who know not the Law, are cursed. And truely strange it is, among all the Noble-men of the Iewes, wee reade of none, who did beleeue in him, but Ioseph of Arimathea; and of all their learned Pharises, we reade of none, who belee­ued in him, but Nicodemus. Was this a good ar­gument then, that Christ could not be the Christ, because Rulers and Pharises beleeued not in him? What better, I pray you, is the argument of Pa­pists now, The Pope cannot be Antichrist. Why? Do Kings, or great men? do Doctors or learned men of their Church beleeue so? But let not vs be deceiued with such shadowes.

Shall wee haue the faith of Christ in respect of persons? Shall we iudge of truth, and vntruth, by the multitude, greatnesse, and learning of them, who are with it, or against it? Or shall the naked The doctrine of Christ and Antichrist are two Mysteries, which many learned vn­derstand not. name, and vsurped title of a Church, be sufficient to impugne the Church? There are many great in the world, of small account with the Lord; there are many learned in Humanity, meere igno­rants in Diuinity. The doctrine of Christ is called, A mysterie of godlinesse; the doctrine of Anti­christ 1. Tim. 3. 16. is also called, A mysterie of iniquity. Both are 2. Thess. 2. 7. mysteries: and great Doctors, in respect of hu­mane literature and reputation, may be ignorant of both. I thanke thee, O Father, that hast hid these Math. 11. 25. things from wise men, and hast reuealed them to babes, and sucklings.

But to returne, where these Romish Doctors in [Page 11] exposition of this booke fall vpon any point of Romish Doc­tors should be handled, as Primasius did the heretike Ticonius. truth, we shall do with them, as Primasius profes­seth he had done with Ticonius the Donatist, who wrote vpon this booke of the Reuelation before him, hee made choice of the good, and reiected the euill, for these are his words: Sicut enim pre­tiosa Primas. Prolegō. in Apoc. in stercore gemma, à prudente debet colligi, cu­rari, & dignitati ingenuae restitui; ita vndecun (que) ve­ritas clareat, catholicae deferenda est vnitati, huic enim soli competit, quicquid veritas etiam foris perso­nârit: iustè nam (que) fides, à perfidis colligit, quod sui iuris esse cognouerit: For as a precious pearle in a dunghill, if a wise man see it, hee will take it vp, purge it, and restore it to the former beauty; so verity wheresoeuer, is to bee referred vnto catholike vnity; for to the Church onely, be­longeth all that, which truth hath sounded, euen by these who are without: and iustly may faith ga­ther from Infidels any thing which shee knoweth to be her owne. And this for Hereticall Writers vpon this booke.

As for other orthodoxe Writers, concerning Difference a­mong Doctors of the refor­med Church, is onely about the method of the booke. the faith, I acknowledge that the Church hath beene greatly benefited by their godly labours. Euery one of them brings by course some mea­sure of light to cleare this Prophecie: where they are miscarried, it is for not perceiuing the me­thod, and order which the Spirit of God vseth in it, but inforcing vpon it a method of their owne, haue in many things rather expressed their owne minde, then opened the meaning of this [Page 12] Prophecie, as shall (God willing) be declared here­after. To whom, lest I do any wrong, I will in one view present to the Reader a short abridge­ment of euery one of their workes, that haue come in mine hands, and thereafter set downe that, which it hath pleased▪ God to communicate vnto me, and in all humility will submit it to the iudgement and correction of the Church.

The greatest difference will bee about the me­thod, Otherwise for the matter, they all sound out one voice. which as it seemes to me, the very naturall course of the Prophecie, and threed of the Text it selfe proposeth vnto vs. As for the matter it selfe, and substance of the Prophecie, all the Doctors of the Churches reformed agree in one sweet harmony: All their pennes are like the Pit­chers of G [...]deon, his three hundred souldiers rat­ling, Iudg. 7. 19. sounding, yea importing present terrour, and destruction to their enemies the Midianites and Amal [...]kites, who were without number: All their tongues are like the Trumpets of Rammes Hornes, Iosh. 6. blowing with one consent the downefall of the walles of Iericho: contemptible meanes in the eyes of their enemies, yet the power of God was with them. Some of their Trumpets are shriller, and some of them softer, but all sound out one thing: The Pope is Antichrist, Rome is Babel, the Popish Church is the Whore of Babel; whom the Lord Reu. 17. 16. shall make desolate, euen by temporal iudgements here vpon earth.

The Writers vpon this Prophecie, which I I haue seene, are these.

A Catalogue of Writers on the Reuelati­on, seene by the Author, and a short abridgement of their Com­mentaries.

THe eldest is Victorinus, Episcopus Pictaniensis, Bishop of Poytiers; He liued after our Lord two hundred and seuentie yeeres. I find him at the 1 Liued, yeere 270. after our Lord. end of Theophilactus his Commentaries vpon the Epistles, and some Prophets, printed at Paris in the yeare 1548. He shortly paraphrases the Prophecie according to the order of the Chapters.

Primasius, an Africane Bishop is next vnto him. 2 Liued, yeere 440. Some thinkes, as Trithemius testifies, that he was the disciple of S. Augustine. Hee liued about the yeere of our Lord 440. and was Bishop of Vtica: he diuides this Prophecie into two bookes, one conteined in the first twelue Chapters, the other in the rest to the end: more particularly againe, he parts the whole in fine bookes: His booke is printed Coloniae, anno 1535.

Hugo Cardinalis liued about the yeere 1240. 3 Liued, yeere 1240. he diuides the booke into seuen visions, as many other also doe. The first vision is in the first three chapters, the second, from the fourth to the eight, the third, from the eight to the twelfth, the fourth, from it to the fifteenth; the fift, from it to the eigh­teenth; the sixt, in the eighteene, nineteene, and 4 Authour, and time, vncer­taine. twenty; the seuenth, in the two last chapters.

An old Manuscript, Folio, expressing no certaine Author: in most things it is consonant to Hugo. 5 Printed yeere 1555.

Dionysius Carthusianus, printed at Paris, in the [Page 14] yeere 1555, handles this booke according to the order of the Chapters, and warnes the Reader in his Prologue, that it is Prophetalis liber, a Prophe­ticall booke, yet not without good doctrine; for, albeit, saith he, in the new Testament, some books be Legall, namely, the foure Euangelists; others againe be Historicall, as the Acts of the Apostles; and others Sapientiall, such as the Epistles, and this onely Propheticall, Certum tamen est in quolibet ge­nere librorum istorum, aliqua de aliorum librorum materia contineri: yet it is most certaine, that in anyone of these sort of books, the matter of other bookes is also some-way conteined. 6 Printed, time not expressed.

Lyra hath a short Paraphrase on the Reuelation.

D. Doctor Chytraeus, his booke Printed at Vite­berg, 7 Printed yeere 1571. in the yeere 1571. diuides this Prophecie into seuen Visions. The first presents a cleere de­scription of Christ, supreme King, and high Priest of his Church, and openeth vp the state and forme of Church-gouernment in this life; this Vision is contained in the first three Chap­ters. The second is from the fourth Chapter to the eight. The third from the eight to the twelfth, wherein corruptions of doctrine, and heresies which were to fall out, are by sound of Trumpet fore-told vnto the Church. The fourth, from the twelfth to the fifteenth, foresheweth the battell of the Church with the Dragon, and with the new and old Romane Empire, wherein we haue also a discouery of Antichrist. The fift is in the fifteenth and sixteenth Chapters, containing the vials of [Page 15] wrath, powred out vpon the worshippers of the Beast. The sixt Vision is from the seuenteenth Chapter to the one and twentieth; and it intreates of the punishment of Antichrist. The seuenth and last is a Vision of the Church Triumphant, in the two last Chapters. 8 Printed yeere 1573.

Bullingerus his booke printed at London, in the yeere 1573. a iudicious, and solid Writer a­greeth with them, who diuide this Prophecie in­to seuen Visions.

Alphonsus Conradus Mantuanus, his booke prin­ted 9 Printed yeere 1560. Basileae in the yeere 1560. Hee dedicates it to the mightie Monarch of heauen and earth, The Lord Iesus Christ, and followes them who diuides this Prophecie in seuen Visions.

D. Guilielmus Fulco Anglus, a learned, and mo­dest 10 Printed yeere 1573. Writer, his booke printed at London in the yeere 1573. diuides this Prophecie in three Visi­ons. The first is in the first three Chapters, the second from the fourth to the twelfth, the third from it to the end.

Aretius Bernensis, in the yeere 1584. goeth also 11 Printed yeere 1584. with them who parteth this booke into seuen Vi­sions.

Collado, printed Morgiis, in the yeere 1584. will 12 Printed yeere 1584. haue the Apocalypse to be a collection of three­fold sort of signes, tending all to one and the selfe­same purpose, to wit, Seales, Trumpets, and Vials; these three signify al one thing: so that, in his iudge­ment, the matter of the first Seale, first Trumpet, & first Viall, is all one, & so he thinks also of the rest.

[Page 16] Iames Brocard, his iudgement is, that in the 13 Vncertaine. Reuelation those things are handled, and in di­stinct order set forth, which Moses and the Pro­phets haue written of the state of the Gospell, and of the latter times. In a word, he cals it a conclu­sion, and summe of the holy Scripture, in, and about those things which concerne Prophecie, and leades them to the end of the workes of God. And he will haue this in such so [...] a Prophecie of things to come, that those which are past, bee also vnderstood: with other things, not much pertinent to this Prophecie.

Leo Iude, a Tigurine Preacher, translated out of 14 The time not set downe. Dutch into English by Edmond Allen, about this same time wrote a pretty and godly Paraphrase vpon this booke, according to the order of the Chapters.

Iunius, printed at Heidelberg, in the yeere 15 Printed yeere 1591. 1591. the Propheticall part of this booke, saith he, beginnes at the fourth Chapter, and is distin­guished into two Histories, whereof the one hee makes to be common and generall, pertaining to the whole world, from the fourth to the tenth Chapter; the other a speciall Prophecie, contai­ning the estate of the Church Militant, from the tenth Chapter, to the two and twentieth.

Carolus Gallus, printed at Leiden, in the yeere 16 Printed yeere 1592. 1592. will haue the whole time, from the daies of S. Iohn to the last Day, diuided into seuen ages, which by foure sundry pleasant pictures, as hee cals them, or representations, are proposed vnto [Page 17] vs: First, in the seuen Epistles: Next, in the seuen Seales: Thirdly, in seuen Trumpets: Lastly, in seuen Vials. By these foure pictures, the liuely image of Diuine Prouidence, gouerning his Church through all the seuen ages, is figured vn­to vs. The seuen ages he diuides this way: the first is from S. Iohn his daies to Constantine, the se­cond from Constantine to Phocas, the third from Phocas to Carolus Magnus, the fourth from Caro­lus to Conradus the first, the fift from that to Ro­dolphus, the sixth from Rodolphus to Carolus Quintus, the seuenth, from him to the second comming of the great King, The Lord Iesus Christ.

Foxe, an Englishman, printed in the yeere 1596. 17 Printed yeere 1596. contents him with this generall: that nothing in time past hath, or in time to come shall fall out in the Church, whereof wee haue not a liuely de­lineation in this Booke, plainely represented to the eyes, and eares of them who look vpon it, that it may most iustly be doubted, whether this booke be a Prophecie, or an Ecclesiasticall Historie, wherein things to fall out, are set downe, as if they were already fallen out; neither haue they other­wise fallen out, then this Prophecie hath pro­nounced before-hand; for according vnto it things come to passe.

George Gifford, Englishman, printed at London, in 18 Printed yeere 1596. the yeere 1596. he maketh this Booke to be a pro­phecie, which openeth the state of things to come from Christ his daies, to his second comming. From the fourth Chapter to the twelfth, in his [Page 18] iudgement, there is one Vision, which from the twelfth againe to the end, is more largely, and cleerely explaned. He is a modest, and a godly Writer.

Forthaeus, an Englishman also, printed at London, 19 Printed yeere 1597. in the yeere 1597. maketh two parts of the Reue­lation. The first is a description of the present estate of the Church, as it was in the daies of S. Iohn, and this is contained in the first three Chapters. The other is a Prophecie of the estate of the Church to come, and it is two-fold: First, of the Church Militant, to the one and twentieth Chapter, then of the Church Triumphant, in the two last Chapters. The Prophecie of the Church Militant hath two parts; first, a Vision in the fourth and fift Chapters; next, a prediction of things to come, distinguished into foure times; the first, from S. Iohn his daies to Constantine the Great; these are declared in the six Seales. The second, from the daies of Constantine, to the resti­tution of the Gospell: these are contained in the six Trumpets, whereof foure are lesse tentations; the first of Arius, the second of Constantius, and Iu­lian the Apostate, the third of Macedontus, the fourth of Nestorius, the other two proclaime grea­ter troubles to come vpon the Church by the Pope, in the fifth Trumpet, and Mahomet in the sixt. The third is from the restitution of the Gospell, to the end of the world. The fourth is at the end of the world in the seuenth Trumpet, in the fifteenth verse of the eleuenth chapter: and thus ends the [Page 19] first Prophecie of the Church Militant. The se­cond Prophecie of the Church Militant her estate is from the twelfth Chapter to the one and twentieth, and it is of two times, first, from the birth of Christ to the yeere 1320, next, from that yeere vnto this day: This for the second Prophe­cie; a plainer exposition whereof wee haue set down, Chapters seuenteene, eighteene, nineteene.

Iesuites of Rhemes in their new Testament, prin­ted 20 Printed yeere 1601. in the yeere 1601▪ haue some Marginal Notes, and Obseruations on this booke: whereof wee shall speake, God-willing, as they occurre.

Franciscus Ribera Iesuite, printed at Antwerpe, in 21 Printed yeere 1603. the yeere 1603. in his Commentary vpon the tenth chapter, at the end, diuides this Prophecie into two parts; the first is contained in the first eleuen chapters, declaring such calamities as were to fall out vntill the comming of Antichrist; the other is extended from the twelfth chapter to the end, and is a particular Prophecie of Antichrist, and of the troubles the Church was to suffer by him; concluding with a prediction of the last Iudgement, and of the blessed estate of Saints.

Blasius Viega, Iesuite, printed Coloniae Agrippinae, 22 Printed yeere 1603. in the yeere 1603. diuides this Prophecie into se­uen Visions.

Dent, Englishman, printed at London, in the yeere 23 Printed yeere 1607. 1607. In this booke, saith he, for the generall mat­ter of it, we haue large and liuely descriptions of Christ his Person, and Offices; of the Church, and Ministers thereof; of the persecutions which [Page 20] it must sustaine; and of God his mercifull proui­dence deliuering it in all extremities.

William Symonds, printed at London, in the yeere 24 Printed yeere 1606. 1606. intitulates his Commentary, Pisgah Euan­gelica: hee confesseth himselfe, in his Epistle De­dicatory, that the manner of his Exposition is somewhat new, which will bee easily granted of any that reades it. He protests in like maner, that he hath fully satisfied himselfe, whereof the lesse hope remaines that he shall satisfie others. One thing I must say, by his leaue, it seemes strange hee hath not beene afraid to inuert the order, not of chap­ters onely, but verses also: hee hath iumbled them one through another in most confused maner, and beaten them, as we say, into an Hotch-Potch: But God is the God of order, and not of confusion.

Ioannes Winckelmannus, printed at Francfort in 25 Printed yeere 1609. the yeere 1609. followeth them who part this pro­phecie into seuen Visions.

Grasserus a Germane, printed Tiguri, in the yeere 26 Printed yeere 1610. 1610. reduces this whole Booke vnto these three: first, the manifold meanes that Satan vseth to sub­uert the Church, and stablish his owne King­dome: Secondly, the great iudgements of God, by which hee shall plague the world for oppo­ning themselues to the Gospell: Thirdly, remedies giuen to Saints to comfort, and confirme them against the difficulties of their pilgrimage. Of these three (saith he) consists this booke.

Iohn Napeir, Laird of Merchistoun, our Coun­trey-man, 27 Printed yeere 1611. worthily renowmed, as peerelesse in­deed, [Page 21] for many other his learned workes, and specially for his great paines taken vpon this book, out of rare learning, and singular Ingene, which are not commonly found in men of great ranke. Cotterius giues him great praise, but takes it backe againe too suddenly to himselfe: Hee compares the Reuelation to a golden Mine. Naiperus aurifo­dinam inuenit, Vignerus ostendit, Ego vero aurum in­de erui: Naiper found it, Vigner hath shewed it, but I (saith he) haue digged, and wrought the gold out of it. Hee hath resolued this booke by a marueilous Artifice, that it is not vnlike a buil­ding standing vpon six and thirty proppes, or pil­lars; these are his propositions, so ingenuously indented, and combyned one with another, that the fall of one, imports the destruction of all. Most certaine it is, that his paines haue beene ex­ceeding profitable, for the discouering of many hard, and obscure places of this Prophecie. The Exemplar which I haue seene, is printed at London, in the yeere 1611.

Mathias Hoe hath a large Commentarie on the 28 Printed yeere 1611. Reuelation, printed Lipsiae, anno 1611.

Raphael Eglinus, Tigurinus, printed also in the 29 Printed yeere 1611. yeere 1611, parts this Prophecie into three, ac­cording to Christ his three Offices: his Prophe­ticall office he expresses in the first three Chapters; his Priestly Office, from the fourth Chapter to the foureteenth; his Kingly Office, from that to the end: But this Method, with those of Dent, and Grasserus, are too generall, and may convene al­most [Page 22] to any other booke of holy Scripture, as well as vnto this.

Brightmannus Anglus, printed in the yeere 1612. 30 Printed yeere 1612. diuides this booke into a Preface and an Epistle. The Epistle containes first, an Inscription, second­ly, a Narration, thirdly, a Conclusion. The Nar­ration is, first, of particular Churches, secondly, of all Churches; and that first, by a generall Type of all the three periods in the fourth chapter, next, by an opened booke, the dignity whereof is decla­red in the fifth chapter. The euents foreshewed by the opening of the booke, are of three rankes, the first declared in the seuen Seales; the second euents, partly greater, partly smaller, are declared in the seuen Trumpets; and the third euents are in the seuen Vials. Hee intitulates his booke Apoca­lypsis Apocalypseos, that is, The Reuelation of the Reuelation: a stately stile, promising much, which would to God he had performed: but in very truth, the right name of it is [...], that is, the obscuration of the Reuelation. Types properly belonging to Christ, are accommodate to men. Who can patiently heare this, that the Angel, hauing the seale of the liuing God, is Con­stantine the Great? Or that the Angel, who offers vp the prayers of all Saints, is Constantine the Great? This is, as it seemes, to put violent hands in the booke, and force it to follow the phantasie of man, as hereafter by this, and many other more, shall bee, God willing, at greater length declared. I reserue [...]o the man that Christian loue [Page 23] and reuerence, that becommeth in the Lord; but hee must giue me leaue to pleade for this prophe­cie, which, as a most precious pearle, our Lord in these last times hath presented in a Loue-token to his Church. It is a griefe to see how the comfort giuen therein is empaired, the maiestie and am­plitude thereof restrained, by binding it to parti­cular persons and times.

Peter du Mouline, Minister of the reformed 31 Printed yeere 1613. Church in Paris, his booke printed at Oxford in the yeere 1613. intreates, and shewes the accom­plishment of the Prophecie, from the twelfth chapter to the eighteenth.

Piscator, printed Herbornae, in the yeere 1613. 32 Printed yeere 1613. diuides this booke into three parts: first, a preface or preparation to the seuen Epistles, in the first chapter: Next, a Narration of the estate of the Church, first, Militant, present then, and that was after to follow, then Triumphant. Thirdly, a con­clusion, from the sixt verse of the two and twen­tieth chapter, to the end.

Patrike Forbes, Laird of Corse, our Countrey­man, 33 Printed yeere 1613. a godly and learned Pastor, his book prin­ted at London, in the yeere 1613. layes downe a plaine and easie method of this prophecie. Beside the Inscription and conclusion, the body of the booke consists for the most part (saith hee) of a propheticall Narration, and it is two-fold: First, of things which then were: Next, of things to be done thereafter. And this Prophecie of things to be done, hath first a generall Introduction, in [Page 24] the fourth and fifth chapters, then a speciall Storie in the rest. In the Seales, are types of the first sor­rowes wherewith God shall plague the world for reiecting the Gospell; the sixe Trumpets de­nounce second sorrowes, and the seuenth affoor­deth seuen Vials of the last wrath, for full and finall destruction of the enemies.

Piscator hath a short Analysis, with Notes on 34 Printed yeere 1613. euery chapter, printed Herbornae Nassouiorum, an­no, 1613.

Cotterius, a learned Writer, his booke printed 35 Printed yeere 1615. at Somer, in the yeere 1615, makes this Reuelation threefold; 1. Apocalypsis expansa, 2. Contracta, 3. Restricta: A Reuelation extended, contracted, restrained. The large, or extended Reuelation, containes a cleere Exposition of all things; this continues from the fourth chapter, to the ninth verse of the nineteenth, and it is diuided into ten Classes. The Reuelation contracted repeats these same things more shortly, and is contained in the rest of the nineteenth chapter, this he diuides in­to three Classes. The Reuelation restricted is yet more narrow then the preceding; this hee places in the one and twentieth, and a part of the two and twentieth chapters, and this containes but one singular Classe.

Petrus Artopaeus, hath first a short Introduction 36 Printed yeere 1549. for vnderstanding this Prophecie, & after, a short explication of euery chapter in order. The summe of all hee comprises in these few words: Christus, quia olim discedens in coelos, promisit se semper Eccle­siae [Page 25] suae adfore, consolabundus apparens reuelat ei, suae Ecclesiae formam, fortunam, & successionem ad fi­nem mundi vs (que). Because Iesus Christ, when hee ascended to heauen, promised that hee would bee with his Church at all times, in comfortable manner, he appeares here vnto her, and reueales her forme, fortune, or accidents to befall her, her succession vnto the worlds end. And this he doth vnder seuerall types, images, or representations, partly particular, as in the first, second, and third chapters; partly generall, as in the fourth, fifth, sixt and seuenth, &c. whereof some figureth here­tiques, some tyrants, some the Church, and some the Monarchie: His booke is printed at Frankford in the yeere, 1549.

Ioannes Auentrotus, a Gentleman, as it seemes 37 Printed yeere 1615. of good credit, hath some discourses vpon this Prophecie, by way of an Epistle sent to the King of Spaine, and presented, as he writes, by the Duke of Lerma, and graciously receiued of the King: hee seemes to restraine it somewhat strictly to the Belgic Battell, the blame whereof hee casts on the Pope, not sparing to affirme, that these wars shall hasten the end of Antichrist his grandeur. Hee witnesseth of himselfe, that hee liued a long time in the Canarie Iles, plunged in the puddle of Papistry: at length by reading the Councell of Trent, and conferring it with holy Scripture, he found a direct discordance of the one from the other, and thereupon resolued to transport his house into the Low Countries. By the way hee [Page 26] visited the Court of Spaine, where he spared not to communicate his minde to the Duke of Lerma, and Andreas de Prada, the Kings Secretarie, not onely concerning matters pertaining to State, but Religion also; these concerning Religion, the Duke of Lerma willed him to communicate by himselfe to the King: the King for that cause ap­pointed Andreas de Prada to conferre with him for his better information. As the Authour re­ports, this Secretaric was a man who feared God, loued truth, and was not far from the knowledge thereof. In the conference hee was twice moued to confesse, By your Arguments, saith he, it is not impossible but that the Pope must be Antichrist; yet did he counsell him rather to write his minde in his owne Countrey, then there: whereupon the Authour went forward in his iourney, and hauing accomplished it, he writes from England, in the yeere 1610. Octob. 12. another pithic Epistle against the Kingdome of Antichrist, which as he saith, the fore-said Secretary, according to his promise, presented to the King of Spaine. In it he boldly affirmes, Romanam Religionem falsam esso doctrinam, Papam Antichristum, & Bellum Belgi­cum regni Antichristi sinem suturum esse. In this last point onely, as I said, he seemeth too strictly to restraine this Prophecie. I haue written this at the greater length, that we may remember, how in all parts, of all sorts of persons, God hath his owne; yea, euen there where Satan hath his Reuel. Throne; and that it is not a difficill thing to the [Page 27] Lord, to open a dore for the Reuelation of his Gospell, among the most desperate enemies there­of, when his appointed time shall come. Let the Pope, and his Tulipantic Frogges assure them­selues, that they who this day are their greatest friends, shall (ere it be long) become their most fearefull foes: for so long shall the Kings of the Reu. 17. 17. earth giue their Kingdome to the Beast, vntill the words of God be fulfilled: That being done, They Ver. 16. shall hate the Whore, and make her desolate. By the course of things, to naturall men it may seeme to bee farre otherwise: but let vs waite vpon the word of the Lord, which is most sure, and cannot faile. His Epistle is printed at Amsterdam, in the yeere 1615.

Richard Barnard, Englishman, his Treatise prin­ted 38 Printed yeere 1617. at London, in the yeere 1617. containes some generals, which he Intitulates, A Key of Knowledge, for the opening of the secret Mysteries of S. Iohns mysticall Reuelation: The first of his Contents is, that the Booke of the Reuelation is to be diligent­ly studied of all sorts, in these last times: The se­cond, that it is an Apocalypsis, and not an Apo­crypsis, but a Mysterie made manifest: The third is, what hath made this Booke till these latter times, so obscure; wherein the obscurity lyeth, and to whom chiefly it becommeth so hard to bee vnderstood: The fourth, what is to be done, to come to the vnderstanding thereof, to remoue the obscurities, and so rightly to expound the same: Lastly, he sets downe an interpretation of all the [Page 28] most difficult things in the chapter, throughout the whole Prophecie.

Iohn Bal [...], Englishman. in his Preface hath a 39 Printed, but time, & place, not exprest. short method, and summe of the first ten chap­ters: from the eleuenth to the end, a larger Com­mentary, which hee intulates, The Image of both Churches. Where, and when his booke was prin­ted, is not expressed.

D. Broughton, printed at London, In the end of 40 Printed at London. his learned Treatise, intitulat, Consent of Scripture, hath a short discourse vpon this Prophecie, where­in hee cleareth the chiefe doubts, and difficulties thereof.

IAMES King of Great Britaine, &c. was the 41 Printed at London 1616. last of them, that came in my hands, but with all reason may be reckoned in among the first, and the best. Among many other his Highnesse workes, no lesse Rare, then Royall, there is a lear­ned Paraphrase vpon this booke of the Reuelation: Beside that, in his Praemonition to Christian Kings and Princes, his Maiestie hath handled the Con­trouersies of this time concerning Religion, like a profound and sound Theolog, and by inuinci­ble reasons hath proued out of this Prophecie, that the Pope is Antichrist. Thus stands his High­nesse in the fore-front of Ieho [...]ah his battell, figh­ting for Israel: like another Dauid, he hath giuen that Romish Goliah, with Arguments, like flinty stones slung out of the Word, a deadly wound, whereof he shall neuer recouer. His Maiestie hath begunne to make naked the Whore, and to dis­couer [Page 29] her filthinesse, masked before with the veile of hypocriticall holinesse. Hee hath soun­ded the Trumpet in the eares of the Emperour, Kings, Princes, and Free Estates through all Chri­stendome. The Lord waken their hearts to exe­cute the determinate iudgement, fore-prophecied in this Booke vpon the Beast, and his Babel.

Pare [...]s his learned and iudicious Commenta­rie 42 Printed anno. 1618. on the Reuelation, came in my sight, after that I had neerely absolued this first Prophecie.

Two Necessarie Cautions, or Caueats, to bee considered in the exposition of this Booke.

The first Caution.

VVEE must beware of two extremities in That the Pro­phecie be not limited to par­ticular persons and times. the handling of this Prophecie; first, that we limit not these Visions so particularly vnto times, and persons, as many doe; whereby they haue greatly empaired the Maiestie, and Ampli­tude of this Reuelation. For example, one among many, is the first Seale, which sheweth our Lord The first Seale by some re­strained, for time, too nar­rowly. riding on his white Horse, like a Conquerour, no larger, in respect of time, then from the Baptisme of Christ, to the destruction of Ierusalem. I know, [Page 30] Forthaeus, and others, extend it larger, and will haue it reach from the daies of Christ, to the daies of Constantine; but this also is too narrow counting: The Church should be depriued of great com­fort, if the Conquerour, riding on the white horse, were pinched, and bounded within so short a time. But the certaine truth is, Our Lord Iesus mounted, by the opening of the first Seale, vpon his white horse, shall so continue riding through the world at his owne pleasure, till he haue gathe­red in his Saints, till hee Ouercome, and make his enemies his foote-stoole.

This will be manifest, if we compare the end The time of the first Seale continues to the worlds end. of this Prophecie with the beginning thereof. In the entry of this Prophecie, at the opening of the first Seale, The Rider on the white Horse appeares: in the end of it, there he appeares againe; I saw Reu. 19. 11, 12, 13. heauen opened, and behold, a white Horse, and hee that sate vpon him, was called Faithfull, and True, and in righteousnesse hee doth iudge, and make warre, &c. Hee was clothed in a Vesture dipt in bloud, and his Name is called, The Word of God. All the time of the battell hee is not knowne vnder this Type: shall we therefore thinke he was not sighting, nor shooting his Arrowes? No, his Vesture in the se­cond apparition, is a witnesse of his victorie, and As the Rider on the white, appeares in the begin­ning; so also in the end of the battell. slaughter of his enemies.

This might haue told them, that the Lord Ie­sus, who comes out in the first Seale, riding on a white horse, and of whom it is so expresly said, that Hee went forth conquering, that he might ouer­come; Reu. 6. 2. [Page 31] was to continue so, till hee had done the worke, for which hee commeth forth; that is, perfected his Saints, and subdued his enemies. Wee must not limit so short a time to so great a worke: they who do so, defraud the Church (as we haue said) of a great and ample comfort: For The white Horse this same day is still riding a­mong vs. euen in our owne daies, and among our selues (blessed be his name for it) this Conquerour is ri­ding, and shall so continue to the worlds end; yet the time of the first Seale lasteth, as also of the subsequent Seales following it, which shall (God willing) hereafter be declared, that the Seales openeth vp the generall course of things, till the day of Iudgement; and within narrower bounds should they not be restrained.

What shall I speake of other grosser interpre­tations, How this Pro­phecie by some, in ridi­culous maner, is restrained to particular persons. whereunto many are driuen, by binding this Prophecie to particular persons. Can the foure Beasts be foure Euangelists? Then S. Iohn behooued to be one of the foure, or else yee must make them fiue Euangelists; for euery one of the foure prepareth him. Or shall the first Beast bee Quadratus? Shall the second be Iustinus? &c. Shall the Angell comming from the East, who hath the Seale of the liuing God, be Constantine the Great? Or shall the Angell, that offers vp the prayers of all Saints, be Constantine the Great also? He was great indeed▪ but this is to make him too great. Shall the Angell comming out of the Temple, be Thomas Cromwell, Lord of Essex? Or the Angell hauing power ouer the fire, be Thomas Cranmer? [Page 32] Or shall the type of the Haruest and Vintage bee appropriate to England? Why hath Brightman broached such opinions, without all hope, or help of verity?

I know, the persons whom he hath named, are No reasonable men will ap­propriate to themselues, that which is common to the Church. famous and honourable; and that the Lord hath a flourishing Church in England, his name bee praised therefore: But I am assured, the reuerend Bishops, the learned Doctors, and Diuines there, will not vindicate that to themselues, which is common to the whole Church. It were tedious to repeat all of this sort, whereby common types are accomodate vnto priuate persons: which is not the fault of Brightman onely (though most part of them be forged in his owne braine) but of many others also.

And thus, as about the accommodation of This Prophe­cie goeth not on, by one cō ­tinuall course of time inter­rupted. publike Types, to priuate persons, they are mis­carried; so, in binding this Prophecie to one inter­rupted and continuall course of time, taking vp one chapter in time to be alway posterior to an­other, they haue greatly erred also. For the Re­uelation is not one Prophecie, but a Prophecie often repeated: So S. Augustine takes it vp, Sicea­dem Aug. de Ciuit. Dei, ca. 20. lib. 17 multis modis repetit Ioannes in Apocalypsi, vt alta, at (que) alia dicere videatur, cum aliter, at (que) aliter haec ipsa dicere inuestigetur: that in this Booke the same things are many waies repeated. And Primasius, if he was, as Trithemius records, dis­ciple to S. Augustine, seemes to haue learned it from him; Howeuer it bee, hee hath mostiudici­ously [Page 33] obserued, that S. Iohn, Totum tempus ecclesiae Primas in Apoc. diuersis figuris repetit enarrandum: the whole time and state of the Church is repeated here by Saint But is a Pro­phecie sundry times, and sun­dry wares re­peated. Iohn vnder diuers Types and Figures. Wee will ioyne both these, that in this Prophecie we haue not onely alia at (que) alta, but eadem aliter at (que) aliter. Sundry times is the state of the Church here de­ducted from the daies of Christ, to the day of Iudgement; when one Prophecie is ended, ano­ther beginnes: one of them in order is after ano­ther, but all of them are of like length concerning time: For, as I haue said, euery one of them foretels the state of the Church from Christ his daies, till his second Comming.

This is a maine point most needfull to bee ob­serued This is proued by the iudge­ment of Inter­preters con­trary minded. for the vnderstanding of this Booke: the neglect, or not obseruation of it, hath bred vnto many Writers inextricable difficulties; which may be tryed by this one Argument; that they, who go through this Prophecie by one continuall course of time, making alway the former chapter prior in time to the subsequent, when they come to the twelfth chapter, there they find themselues straited, they are forced there to interrupt their course, and to come back againe vnto the daies When they come to the twelfth chap­ter, they are forced to be­gin againe. of Christ and state of the Church Primitiue. For, as I haue said, at the twelfth chapter beginnes a new Prophecie of the estate of the Church. Let the iudicious Reader consider their Commen­taries, and he shall see it to be as I haue said. The twelfth chapter beginneth as high, as the first [Page 34] Seale, their iudgement against it serues to con­firme mine, that the course of this Prophecy pro­ceeds not by time interrupted: as if one chapter contained the story of matters from such a yeere to such a yeere, and the next in like manner, as by some is particularly set downe.

The second Caution.

THe other extremetie to be eschewed is, that These three Prophecies must not bee confounded into one, which some Writers do. we confound not these distinct Prophecies in­to one, to make the seuen Seales, the seuen Trum­pets, and the seuen Vials to be all one, as Collado, and some others do. It is true, they do all agree in this generall, that they declare the estate of the Church, God his working for it, and against his enemies, yet both for their matter, and manner, they are distinct Prophecies, and haue (as we haue said) alia at (que) alia, & eadem aliter at (que) aliter: So that we are not to thinke that no other matter is in the first Trumpet, then was in the first Seale; or that no other thing is in the first Vial, then was in the first Trumpet, and first Seale, as shall now, God willing, be made more plaine.

The Method of this Booke, as it is taken vp by the Authour.

TO shew then the naturall method of this Book, This book is a Prophecie of things which are, and are to come. that is, a method not inforced vpon it, but plainely laid open, and giuen vnto vs by the Pro­phecie it selfe: We passe by the first part, contai­ning a generall Preface of the whole Book, in the first three verses of the first chapter, and the last part containing the Conclusion of the book, from the sixt verse of the last chapter, to the end. The body of the Booke it selfe containes a Prophecie, [...], of things which are, (to wit, when this Prophecie was giuen) and of things which are to come. This generall method is laid downe by the Lord himselfe, Write, saith hee, [...], things which are, and the Reu. 1. 19. things which shall be hereafter.

Let not this be thought strange; for there is Prophecie in Generall is not onely of things to come, but of things, both past, and pre­sent. not onely a Prophecie of things to come, as was that Prophecie of Esay, Daniel, and others, in which sense the word of Prophecie is cōmonly taken: but there is a Prophecie also of things past: such was that Prophecie of Moses, whereby hee plainely Gen. 1. shewed forth the creation of the world, which was done about two thousand, three hundred, and se­uenty three yeeres before that himselfe came into the world: and there is in like manner a prophe­cie of things present, as that, by which Ahiiah the 1. King. 14. 6. Silonite discouered the wife of Ieroboam disguised; [Page 36] and that of Elisha, when his spirit went with Geha­zi, 2. King. 5. 27. and saw him take the bribe from Naaman the Syrian. Of this sort, is this first prophecie of Saint In the first three chap­ters, is a Pro­phecie of things pre­sent, when S. Iohn liued. Iohn, contained in the first three chapters of this Booke; for in it, the present estate of the Church, as it was in the daies of Saint Iohn, is laid open, not as it seemed to be, but as it was in very deed; for some of them, who had a name that they were liuing, are declared by this prophecie to be dead, as the Church of Sardis. But we are to remember that this prophecie is in such sort written for the Church at that time, that it serues also for all other Churches to the worlds end. And this pro­phecie hath before it a conuenient vision of pre­paration, from the ninth verse of the first chap­ter to the end; and then after the preparatorie Vision, followes the prophecie it selfe, contained in the second and third chapters. This for the first Prophecie of this Booke, which is, Of things that are.

The other Prophecie, of things which are to The Prophe­cie of things to come, is frō the fourth chapter, to the sixt verse of the last. come, continues from the fourth chapter vnto the sixth verse of the last chapter: and this Prophe­cie hath, first, a Vision of Preparation; secondly, Visions of Prediction. The Vision of Prepara­tion is in the fourth and fifth chapter: For, this we lay for a ground, that these two chapters con­taine no Vision of Prediction, but onely of Pre­paration; for prediction is not made before the Before it there is a Prepara­torie Vision, chapter 4. & 5. opening of the Seales. This method, yee see, maketh it selfe, as the first Prophecie, Of things [Page 37] which are, had a conuenient Preparatorie Vision going before it: so this second, and great Pro­phecie, of things which are to come, hath a Prepa­ratory Vision preceding it, very fit, and conueni­ent for the subsequent predictions, as (God wil­ling) we shall shew when we enter to the fourth chapter.

This second Prophecie then of things which After, it begins the Visions of Prediction at the sixth chap­ter. are to come, beginnes at the sixt chapter, and it is two-fold: first, a prophecie of the estate of the Church Militant to the worlds end, and this continues to the one and twentieth chapter. The other is a prophecie of the victorie, glory, and eternall felicity of the Church Triumphant, in the one and twentieth, and beginning of the two and twentieth chapters. In this, all the Interpreters agree, and make no question; except that some will haue the fourth and fifth chapters to containe Visions of Prediction, as well as the rest, which (as we haue said) cannot be; for, the opening of the Seales, out of which comes the discouery of things to come, beginneth at the sixt chapter.

Now to take vp rightly the Method of the Pro­phecy The Visions of Prediction are three, the state of the Church being foretold three times. of the estate of the Church Militant, let vs keepe in minde that ground laid by S. Augustine and Primasius, that it is, Prophetia saepius repetita, not one continuall Prophecie, but a Prophecie repeated; and that, not doubled onely, as was the dreame of Pharaoh, to shew the certainety of the Gen. 41. 32. Vision, but tripled; all the three Visions fore­telling the estate of the Church in a different [Page 38] manner; yea, and of a different matter one from another; except that the last Vision, or third Prophecie, which is of Antichrist, is doubled, the one not much different from the other in matter, but in the manner of handling.

The whole Visions of this Prophecie concer­ning A reason of this method taken out of the Prophecie it selfe. things to come, in the Church Militant, are three, euery one of them diducing in a diuerse manner, the state of the Church from the daies of Christ to his second Comming. The light that led me to this order, did breake out of the bosome of the Book it selfe, and the attentiue Reader may ea­sily perceiue that, which by diligent reading was conceiued by me; that, euery one of these three Prophecies is concluded with a propheticall de­scription of the day of Iudgement, vnder such Types, as it was represented to S. Iohn. I would therefore warne the Reader, who desires to vnder­stand this Booke, that when he commeth to the description of the day of Iudgement, hee stand there, and resolue with himselfe, that the Prophe­cie which followeth it, beginneth againe, as wee say, ab O [...]o, to shew out the estate of the Church in matter, as I said, or then in manner different from the former.

The first Prophecie is Generall, and ends in the The first Pro­phecie is Ge­nerall, c. 6. & 7. sixt chapter, with a propheticall prediction of the day of Iudgement in the sixt Seale; all the diffi­cultie will be about this, but we will shew our rea­sons when we come to it. The second Prophecie The second is Speciall, chap. 8, 9, 10, 11. beginning at the eighth chapter, is more Speciall, [Page 39] and is concluded in the end of the eleuenth chap­ter, with a propheticall Narration againe of the day of Iudgement, which no man can deny. The The third is Particular, frō the 12. chap. to the 22. third Prophecie, beginning at the twelfth chapter, is Particular, for it leaueth all other enemies, and pointeth at Antichrist; and at the end of the twen­tieth chapter, ver. 11. it is concluded with a Pro­pheticall Representation of the day of Iudgment, so cleerely, that (I hope) it shall haue no contra­dictor.

The first Prophecie, which is Generall.

How the first Prophecie in effect is a Ge­nerall Prog­nostication, telling,

THe first Prophecie in effect is a generall Prog­nostication, proposing a short, and summa­ry view of the state of the Church, specially vnder violent persecution, to the worlds end, which is this. In the first Seale is declared how Christ 1 That Christ wil go through the world with his Gospell. shall go through the world, riding vpon the Mi­nisterie of the Word, preaching the Gospell by his seruants, where, and when it pleaseth him. In 2 The world wil persecute Preachers and Professors of it. the second Seale we are fore-warned, that this shall not be without trouble; for Satan and his instruments, shadowed by the Rider on the red Horse, shall in bloudy manner persecute the Prea­chers, 3 For the which God will plague the world by tem­porall iudge­ments. and Professors of the Gospell. Yet are we told in the third and fourth Seale, that they shall not escape vnpunished; for thereupon followes the blacke and the pale Horse, with their Riders; [Page 40] figuring famine, pestilence, and other horrible plagues of God, that shall come on the world for contempt of the Gospell. And because the sword, famine, pestilence, do not so go through the world, that the godly are exempted from them: In the fifth Seale, the estate of Saints 4 But will secure his Saints frō wrath to come. troubled on earth, for the testimony of Iesus, is set downe in most comfortable manner: and then, as they tryed in the fifth Seale, for the day of re­uenge 5 In which, at last, the wic­ked shal perish desperately. and iudgement; so, at the opening of the sixt Seale, the horrible day of Doome appeareth to the terrour of the wicked.

We are not then to binde any of these Seales, No Seale, ex­cept the sixt, should bee re­strained to a particular time. except the sixt, to a determinate time, but take them vp as extended to all times, during the worlds endurance: Farre lesse, to expound these Riders on the Horses of Roman Emperours, & o­ther particular persons, as we haue shewed before.

In this first Prophecie there is no difficultie, ex­cept In this Me­thod, no diffi­culty is, but a­bout the sixth Seale: about the sixt seale, whether or not it doth fore-shew the day of Iudgement, and about the seuenth chapter, how it followeth and dependeth on the sixt, and how it is a pendicle of the first Prophecie. Concerning the first, we hold thus, Which some will haue to be a Prophecie of Apostacie: o­thers, of a tē ­porall iudge­ment: but nei­ther can be. that the sixt seale containes a propheticall predic­tion of the last Day. Against this, there are two opinions: Some thinke that it is a Prophecie of heresies, apostasies, and defections from the faith: Others, that it is a prophecy of some fearefull tem­porall iudgement; but neither of these are to bee receiued.

[Page 41]The Text it selfe militats directly against the That it is not a Prophecy of Apostasie, is proued out of the Text. first opinion, that the darkening of the Sunne and Moone, the falling of the Starres, admitteth not any Allegoricall interpretation of any darkenesse to come by Heresie, and Apostasie; for it is plain­ly said in the fifteenth verse, that Kings, Great Men, and Captaines, were afraid, when they saw the fearefull change of the creatures, they hid themselues in dennes: Shall we thinke here that it was Apostasie, and Heresie, obscuring the light of the Gospell, that made them to cry out, Moun­taines, Reu. 6. 16. fall vpon vs, and couer vs. No, so farre were they from all feare for that matter, that by the con­trarie they reioyced in it: Emperours, I meane great men, and Captaines, being themselues, chiefe Authors, Actors, and Allowers of these Heresies, which darkened the Sunne. Yea, it is very well knowne, that they, either by allurements, entised others, or by violence forced them to make Apostasie and Defection from the Truth.

Neither is it to be vnderstood, to bee a denun­tiation A three-fold reason, pro­uing that the sixth Seale im­ports not a de­nunciation of iudgement temporall. of any temporall, or externall iudgement for these reasons: First, there is here an vniuersall change made of all creatures in heauen and in earth: Next, all the persons of the wicked, not of one Nation or Kingdome, but of all, are vniuer­sally here iudged, and that vnder seuen rankes: Thirdly, it is expresly called in the Text, The great Day of the Lord his wrath. The like stile, I know, is also giuen to daies of temporall iudgement; yet conioyne this with the rest of the Reasons, and [Page 42] compare it with other places, where wee finde the like phrase, the matter shall be cleere.

Sith the seuen Vials are the seuen last plagues, Proued also by similitude of phrases vsed in the seuenth Viall, impor­ting the last Wrath. of force we must grant, that the last Viall powreth out the last wrath of that great Day, which con­cludeth all wrath in this life, and beginnes that endlesse wrath in the life to come. The warning premitted to the Viall, is the ordinary and ac­customed warning before the day of Iudgement, Behold, I come as a Thiefe: Beside that, the speech Reu. 16. 15. there, is like vnto the speech heere, Euery Ile fled Ver. 20. away, and the Mountaines were not found. But more cleerely in the twentieth chapter, where none will deny that hee speaketh of the day of Iudgement, where he saith; I saw one, from whose Reu. 20. 11. face fled away both earth and heauen. The simili­tude of phrases vsed in all these places, sheweth, that this sixt seale also is to be vnderstood of the day of Iudgement.

But most cleerely of all doth it appeare, out of But most of all cleerely pro­ued by com­paring this, with the like Prophecie of our Sauiour. that prediction made by our Sauiour, in which, after he hath made mention of great Persecuti­ons, Apostasies, Heresies, and false Christs which were to come, hee sub-ioynes, Immediately after the tribulation of these daies, shall the Sunne be dark­ned, Math. 24. 29. and the Moone shall not giue her light, and the Starres shall fall from heauen. There hee vseth the same speeches, which are vsed here; and that in them hee pointeth at the day of Iudgement, is plaine, out of that which followeth: Then shall Ver. 30. 31. appeare the signe of the Sonne of man in heauen, and [Page 43] then shall all the Tribes of the earth mourne, and they shall see the Sonne of man comming in the cloudes of heauen with Power and great Glory, and hee shall send his Angels with the great sound of a Trumpet, and they shall gather together the Elect from the foure windes, from the one end of heauen to the other. These places, conferred one with ano­ther, let vs see, that the sixt seale is to be expoun­ded of the day of Iudgement. The most iudici­ous Interpreters are of this minde also, as (God willing) shall be declared, when we come to the opening vp of the Seales.

Now, as for the other difficultie, concerning How the se­uenth chapter is a pendicle of the sixt. the seuenth chapter, we resolue it thus; that the seuenth chapter is a pendicle of the sixt, contai­ning per [...] a larger explication of the fifth and sixt Seales, which the iudicious Reader will easily perceiue. In the fifth Seale, Saints cry for iudgement on their enemies. The answer is giuen them, that they should rest for a little season, t [...]ll their brethren were fulfilled. Incontinent in the sixt Seale, S. Iohn sees represented vnto him that terri­ble day of Iudgement for which Saints cryed. Reu. 6. 11. The cause why, the Iudgement longed for by Saints, and seene by S. Iohn is delayed, is plaine, out of the seuenth chapter. For, in the beginning Containing a larger expla­nation of the fift and sixt Seales. of that chapter he sees the Angels, executors of that last Iudgement, prepared, Standing at the foure windes, as S. Mathew speakes; Or, at the foure corners of the earth, as S. Iohn speakes, ready to fold it vp like an old Garment, as the Psalmist cals [Page 44] it, but that they are commanded to stay till the seruants of God be gathered, and sealed, as was answered to the cry of Saints in the fifth Seale. This is the onely difficulty in the method of this first Prophecie, the like whereof occurres not in any of the rest; yet, let that be pondered without preiudice, which I haue said, and the matter shall be plaine. Needfull was it, that the Seale, shewing out the cry of slaine Martyrs, and the answer gi­uen them, should be explayned, by a more full de­claration of their felicity in heauen: and that the Tragicall end of the wicked in the sixt Seale, should haue set against it the Triumphant estate of the godly in heauen; all which, at length, is done, in the seuenth chapter, and therefore I count it a pendicle of the sixt. To conclude then; in the sixt and seuenth chapter we haue the first Prophe­cy of this Booke, and it is Generall.

The second Prophecie, which is more Speciall.

THE second Prophecie commeth, out of the The second Prophecy rea­cheth from the eighth chap­ter, to the twelfth. bosome of the seuenth Seale. It beginnes at the eighth chapter, and continues to the twelfth. It consists of seuen Trumpets, whereof sixe con­taine six seuerall Proclamations, made from hea­uen by Iesus Christ, the great Captaine of his Church, fore-warning his Saints and Souldiers [Page 45] vpon earth, of battels which hee fore-saw com­ming against them, hee sends out his Heralds to blow the Trumpet, and sound the Alarum, that his Saints might be wakened, and armed to resist their enemies. The seuenth Trumpet, in the end of the eleuenth chapter, concludes this Prophe­cie with a denunciation of that great Day of Iudgement, which shall decide this Controuersie betweene the Church, and her enemies, and shall put an end to all.

This Prophecie I call more Speciall then the It denounceth battell to the Church, by fraudulent he­retiques. former: The former hath fore-warned vs, espe­cially, of troubles by violent persecution, that shall follow the preaching and professing of the Gos­pell. Here we are fore-told of somewhat more, to wit, that the Church hath to fight against sun­dry fraudulent heretiques, by whom Satan shall labour to peruert the faith of Iesus: Which I will Yet the first vi­olent persecu­tion was not without here­sie; and the se­cond fraudu­lent, not with­out heresie. not so to be vnderstood, as if the first violent trou­bles of the Church were altogether voide of fraudulent heresies; or, that the second troubles of the Church by fraudulent heresies, were with­out all violence: but we so distinguish them, be­cause in the one, the enemy fights against the Church, especially by the sword; in the other, he fights against it, especially by heresie.

The first ground we laid before, is still to be The first Trū ­pet for time, goeth as high as the first Seale. kept: wee must not knit this Prophecie to the former, according to the course of time; I meane, as if it were posterior to the other in respect of time: For the first Trumpet, in respect of time, [Page 44] [...] [Page 45] [...] [Page 46] goeth vp as high, as the first Seale, yet containing a new Reuelation of another matter, then that which was fore-shewed in the Seales; to wit, as I said, the troubles which the Church was to suffer, euen to the darkening of her light, and obscuring of her visible face, by deceitfull heresies.

Where we are to obserue another thing, which In the Trum­pets God comes not out in hostility a­gainst his ene­mies, but warnes his Church of e­nemies com­ming against her. hath in this point miscarried many learned Inter­preters. They haue conceited, that in the Trūpets, the Lord commeth forth in hostility against the enemies of his Church, & take these things soun­ded by the Trumpets, to be great euils, plagues, and punishments denounced to the world for contempt of the Gospell; whereas, in very deed, they point out the enemy comming in hostility, ranged in seuerall battels to fight against the Church. It is true, the Lord after this commeth out in open battell against his enemies, but not here in this place.

Marke it yet ouer againe (for these grounds, How the Trū ­pets and Vials differ. wherupon the Prophecy standeth, would be deep­pondered; if once we vnderstand them, the Pro­phecie will be the plainer.) The Trumpets and Vials differ this manner of way. In the Trum­pets, Satan by his Instruments, commeth out in arrayed battell against the Church: Lest they should annoy her by suddaine inuasion, or secret In the one, wicked men fight against the Church, in the other, God fights against the wicked: ambushment, the Lord Iesus, Captaine of his peo­ple, warnes them by sound of Trumpet, of the enemy approaching; hee tels what troupes they are, what stratagems they vse, what armour they [Page 47] fight with, that his Saints may be armed to resist them. In the Vials againe, the Lord commeth forth in araied battell against the enemies of his Church, rendring plagues proportionall to these sins, by which they impugned and corrupted true doctrine. This not being considered, hath moued many iudicious men to thinke, that for time and matter, the Trumpets and Vials are both one, but in truth they are not.

For cleering this matter once for all, let vs re­member, And renders to them iudge­ment propor­tional to their sinnes. how in the most obscure Prophecies of this Booke, the Lord hath secretly laid downe a key, which if men can finde, they shall bee the more able by it to open the Prophecie. Reade the fifth and sixt verses of the sixteenth chapter, Lord, Reu. 16. 5, 6. thou art iust, because thou hast iudged these things, for they shed the bloud of the Saints and Prophets, and therefore hast thou giuen them bloud to drinke. In the Trumpets, the wicked giue battell to the Lord; In the Vials, the Lord iudges, and repaies them with plagues proportionall, and correspon­dent to their sinnes. It shall bee made plaine to him that reades without preiudice; compare eue­ry Trumpet with the correspondent Viall, and yee shall see, in the one, men impugning the Truth of God, and in the other, God plaguing them cor­respondently. In the Trumpets, Antichrist riseth This will bee made plaine by comparing euery Trum­pet with the correspondent Viall. by degrees, till he come to his height; in the Vials, God casts him downe by degrees. To leaue the rest, and compare but one: In the fifth Trumpet, Antichrist following his fore-runners, commeth [Page 48] forth like a fallen Starre, openeth the bottom­lesse pit, and bringeth out a smoake which darke­neth both the Sunne, and the Aire; that is, both the light of the Gospell, and glory of the Church: for which, the righteous Iudge, in the fifth Viall, powreth out wrath on the Kingdome of the Beast, and darkneth his Throne; the like throughout all, the attentiue Reader may obserue, comparing euery Trumpet with the correspondent Viall. Thus in the Trumpets and Vials, haue we seuerall Prophecies of seuerall times, and matters, yet stan­ding in a relation the one to the other; the prac­tices of the enemy against the Church being pointed out in the Trumpets, their punishments proportionall comming from God, expounded in the Vials. I haue the oftner, and more plainely repeated this, because I know how difficill a thing it is to draw men from their fore-stalled, and pre­conceiued The Prophe­cie hath be­fore it a Pre­face, opinions.

Now the parts of this Prophecie are two: first, we haue a Preface, in the first fiue Verses of the And hath in it selfe two parts. eighth; next, we haue the Prophecie it selfe con­tinuing to the end of the eleuenth. The Prophe­cie 1 A Prophecie of the darke­ning of the light by here­sie. hath two parts: first, a prediction of the dark­ning of the light of the Gospell, and obscuring of the face of the Church visible, by heresies; this we haue in the eighth and ninth chapters. Next, a 2 A Prophecie of the restitu­tion of the Gospell and Church to her former beau­ty. prediction of the restitution of the Gospell againe, and of the Church to her former avowed liberty, so I meane; for it was neuer, nor cannot vtterly be abolished. This is comfortably repre­sented [Page 49] by the commandement giuen to S. Iohn, to Reuel. 10. 10. eate the little booke, and to go and prophecie againe; as also by the measuring of the Temple, figuring the building and restitution of the Church, defa­ced before by Antichrist, bereft and spoiled of Reuel. 11. 1. holy Scripture contained in the little Booke, and of these spirituall Ornaments, which made her glorious in the eyes of God, and comfortable to the hearts of men. This restitution of the light, and reformation of the Church, after the horri­ble darkenesse wherein our Fathers before vs were plunged, is a working in our daies, praised bee God for it: And this second part is contained in the tenth and eleuenth chapters, in the end where­of this second Prophecie is concluded, with a Propheticall Prefiguration of the day of Iudge­ment.

The third Proph [...]ie, which is Particular.

THE third Prophecie of this Booke begin­neth The third Pro­phecie is Par­ticular. at the twelfth chapter, and continueth to the end of the twentieth. It is more Particular then any of the former; for in it the Spirit of God passing by all other enemies, or then in it touching them very lightly, insists at more length In it troubles of the Church by Antichrist, are particular­ly fore-told. then hee hath done in any of the two preceding Prophecies, to fore-warne his Church of the troubles she was to suffer vnder Antichrist. And [Page 50] this, the Aduersaries themselues are forced to confesse, that this Prophecie, from the twelfth chapter forward, is a prophecie of Antichrist; so Viega and Ribera doe affirme before their Com­mentarie on the twelfth: and it is necessarily to bee obserued, for that which (God willing) after we shall heare.

The order obserued in this Prophecie, is this, For this, Satan in his restlesse opposition to the Church, is first described in the twelfth chapter. shortly: first the Capitall and Arch-enemie of the Church, to wit, Satan, the Serpent, that old Dra­gon, is at length described in the twelfth chapter: His restlesse fighting against the Church, figured there by a Woman, without intermission, or yeel­ding, euen when he is ouercome, is plainely set downe in fiue seuerall Battels. Here let mee re­member the Christian Reader, for commendati­on, and confirmation of our Methode, that those Interpreters, who follow on this Prophecie by one continuall course of time, when they come to the twelfth chapter, are forced to go back againe to the daies of Christ: the Booke maketh so plaine and easie methode for it selfe, that men cannot winne by it.

Next, in the thirteenth chapter, wee haue de­scribed Then his two instruments figured by two Beasts in the 13. chapter. Satan his two principall Instruments, by whom he fighteth against the Church: these are figured by two Beasts, the one Beast hauing seuen Heads and ten Hornes, described from the first verse to the eleuenth: This Beast signifies the Whereof the first is Rome, vnder Empe­rours. Whole State of Rome, opposite vnto Christ, vnder whatsoeuer Title, Head, or Name: and this man­ner [Page 51] of way, that whole State opposite to Christ, being considered in one Incorporation, as making The other is Rome vnder Popes. vp one Beast, the Apostate Pope is described in the first Beast, and maketh vp the seuenth, and the last Head thereof.

But here two things are to be considered, that Why the Beast is described with seuen Heads, seeing two of them onely trou­bled the Chris­tian Church. albeit the troubles of the Christian Church pro­ceed from the two last heads of the first Beast, to wit, from persecuting Emperours, and persecuting Popes, for in the daies of S. Iohn, the first fiue Heads of the Beast were gone, and away, as he witnesseth, chapter 17. verse 10. Yet that the Beast might be the better knowne, he is described with all his Heads, whereof persecuting Emperours, gouerning the State Romane, opposite to Christ, was the sixt Head, and persecuting Popes comming in the Em­perours place, when he was turned away, made vp the seuenth Head.

The other thing to be marked here, is, that al­beit The Pope is the seuenth Head of the first Beast, and yet described in the second Beast by him­selfe. the Pope be described in the first Beast with se­uen Heads and ten Hornes, as being the seuenth Head of the Beast, yea, and the Mouth thereof; yet because the Lord Iesus fore▪ saw, that the Pa­pall Power was to be the last, the longest, the greatest, & most dangerous enemy of the Church, vnder the shadow of a Christian profession, it pleaseth the Lord, for the greater comfort, and confirmation of his Church, to figure that King­dome of Popes in a Vision by it selfe, and that vn­der the type of another Beast, hauing two Hornes like the Lambe, but speaking like the Dragon.

[Page 52]The plaine, and particular Prophecie of Anti­christ, The Pope in the second Beast, is descri­bed in the last part of the 13. chapter. or Apostate Popes, in their Kingdome, opponing themselues coueredly, and by a conse­quent; for hee as a Mysticall enemy, is described from the thirteenth verse of the eleuenth chap­ter, to the end thereof, hee is described from his originall, from his qualities, from his working power, from his great successe, and from his my­sticall name. His beginning was base, but by de­grees he grew to that heighth, that He caused all, Reuel. 13. 16. both small and great, rich, and poore, free, and bond, to receiue his marke in their right hand, or in their forehead; And that vnder no lesse paine, then the losse of life, or liberty. Here the Pope is at his heighth, and in the very top, and ru [...]fe of his pride.

But from the end of the thirteenth chapter, to At the foure­teenth, a par­ty appeares to the Pope, whereupon followes the Popes de­struction. the end of the twentieth, commeth in a Prophe­cie of the fall, and destruction of the Pope. In the thirteenth chapter, the Beast looking like a Lambe with his two Hornes, seemed to ouer-rule all, a few excepted, whose Names are written in the Lambs booke of Life: there wee saw him in such Reuel. 13. 8. grandeur, that all the world followed him, won­dered at him, and worshipped him: But in the foureteenth, there appeares a party against that counterfeit Lambe, to wit, the true Lambe of God, The Lord Iesus, standing on Mount S [...]on, with his Warriours; fewer by many, then the followers of the two horned Beast, but more worthy.

And this Prophecie of the Pope his destructi­on, [Page 53] we haue it: first, in typicall, or figuratiue speech, The Prophe­cy of the Pope his destructi­on is two-sold. to the end of the sixteenth chapter: Next, in more plaine, and simple speeches, from the end of the twentieth, to the one and twentieth, inclusiue; for 1 It is set down in speeches Typicall. the first, the true Lambe enters into battell with the counterfeit, and ouercomes him.

Before the battell there goe; first, foure Pro­clamations, Where, first there pre­ceeds prepa­ration, then there followes execution, in the 15. and 16. chapters. made by heauenly Heraulds in the foureteenth chapter. After them, in the foure­teenth verse, hee who before appeared like a Lamb, commeth out a crowned King, armed with iudiciarie power against his enemies. Then in the fifteenth chapter, before hee proceed to iudge­ment, Saints in most comfortable manner are se­cured first, and Angels, Messengers, and Execu­tors of Gods wrath vpon the Beast, are called, prepared, and furnished for that worke. All this preparation being made before, then in the sixe­teenth followes the execution; the Vials of Gods wrath, according to the tenour of his proclama­tion, are powred out vpon the Beast, and them that worship him. There, by degrees, a man may see the Kingdome of Antichrist to decay, as he grew by degrees. The seuenth Trumpet brings with it the consummation of all, and concludes the first Prophecie of Antichrist his destruction, fore-told vnder typicall and figuratiue speeches.

The other Prophecie of his destruction, is, in 2 It is set down in speeches simple. speeches more simple, plaine, and more pungent then the other; and this reacheth from the seuen­teenth chapter, to the end of the one & twentieth. [Page 54] It pleaseth the Lord Iesus to double this Prophe­cie, because it concernes vs most in these last times, that hee might leaue this comfort with his Church, and assure his seruants that Babylon shall fall; yea, is fallen. Rome, the Seat, and Throne of the Beast, shall be ouer-turned, and made desolate, euen in this present life.

Naturall men, and blinded Papists make a scorne The presump­tion of blin­ded Papists, scorneth at the ruine of Rome. of this, when they heare it; yea, they thinke it im­possible, considering that the Whore of Babel hath so many confederates, euen the mighty Kings, and Monarches of the earth, who haue deuoted them­selues to defend and maintaine the Church of Rome. Vpon these hopes, the Church of Rome is confident, and contemneth this Prophecie. In her owne minde she sitteth, as her Grand-mother in the East, Old Babel did, like a Queene, and thinks Reu. 18. 7. with her selfe, I shall neuer be moued: But the Lord [...]re hath said the contrarie; and not onely hath said it, but confirmes it: for, a mighty Angel ta­keth Reuel. 18. 21. vp a stone, like a great Milstone, and casteth it But the de­struction ther of is conclu­ded by the Lord. into the Sea, saying, Thus, with violence, shall the great Citie Babylon be throwne downe, and shall bee sound no more at all. When they raise that Mil­stone againe out of the Sea, then shall I thinke it possible that they may repaire the ruines of their Babel: but that can neuer be. If they will consider how within these hundred yeeres, the Waters of Reuel. 16. 1: their Euphrates haue beene dryed; and how the Lord hath darkened the Throne of the Beast, they might learne of that which is past, what they may [Page 55] looke for in the time to come. Their Dagon is fal­len 1. Sam. 5. 3. before the Arke, they do what they can to set him vp againe, but he shall fall more and more; and his last fall shall be the greatest.

Certaine it is, that this Babel spoken of in the Iesuits do wel, in time to en­quire for a new Seat for their Pope. Reuelation, is Rome; which the greatest Doctors of the Romish Church are forced to acknow­ledge, and themselues see it will be made desolate, and the Pope cast out of it: but this Babel is the whoorish Church of Rome, which, God willing, shall be made plaine hereafter. They glory in their new conquest of Romane Catholiques, among the Indians, and our Antipodes: they do well, in time to prouide a Temple for their Dagon, and a new Palace for their Pope, sith Rome cannot retaine him. If Wickednesse should haue a house, it is Zach. 5. 11. meetest she build in Shinar, not in Sion. Their Pope will be most honoured, where he is least knowne: Not in these parts, where the light of the Gospell hath discoured his hypocrisie, and declared him to bee a rauening Woolfe, vnder Sheeps clothing.

Let not them therefore flatter themselues in A warning to Papists. their riches; in the multitude of their friends, and blind followers; or, in their confederate Kings, and Princes: Let them not, vpon these motiues, put the euill day farre from them: For her plague Amos 6. 3. Reuel. 18. 8. shall come in one day, death, mourning, and famine, and she shall bee vtterly burnt with fire. Let Papists, priding themselues in the power of flesh, marke what followeth, Strong is the Lord [Page 56] who iudges her. Where the Lord pursues, is the strength of man able to protect or defend? This is the summe of the third Prophecie, which wee pray the Lord hasten to performe, for the glory of his Name, and comfort of his poore af­flicted Church.

THE FOVRTH AND FIFT CHAPTERS HAVE A TWO FOLD Vision of Preparation: The sixt and seuenth haue the first Vision of Prediction.

CHAP. IIII.

LEAVING the Interpretation The fourth, & fifth chapter haue no Visi­ons of predic­tion, but one­ly of Prepara­tion. of the first three chapters, which are plaine, we begin at this fourth: and in the entry lay this for a ground; that in the fourth and fifth chapters, there is no Vision of Prediction, but onely a Vision of Preparati­on for the subsequent Predictions. As the first Prophecie of the present estate of the Church, described in the seuen Epistles, had a conuenient [Page 58] Preparatorie Vision going before it: so hath the second in like manner. The Preparatorie Vision going before the first Prophecie was this, I saw Reu. 1. 12, 13, 14. seuen golden Candlestickes, and in the middest of the seuen golden Candlestickes one like the Sonne of man, &c. This serued to prepare both S. Iohn, and The first Pro­phecie of things which are, had be­fore it, a Pre­paratory Visi­on. the Church, to receiue this Reuelation reuerent­ly, and certainely to beleeue it, considering that hee receiued this Vision, not from one who knew not the state of the Church; for hee, who giues the warning, walkes in the middest of the seuen Candlestickes, and hath eyes like vnto flames of fire, Reuel. 1. 14. which by no couering can bee holden out from looking, and piercing into the heart of euery man.

And no lesse conuenient is this Preparatory So the second Prophecie of things to come, hath be­fore it a con­ueni [...]t Prepa­ratory Vision, and that two­fold. Vision, premitted before the second Prophecie, if we consider both the parts thereof: For in the fourth chapter there is a Vision of the Maiestie of God the Creator, who as he made the world, so is he heere described sitting vpon his Throne, and the glassie Sea, figuring the world before him, 1 A Vision of God the Cre­ator, ruling all, chap. 4. which hee rules and gouerneth at his good plea­sure, directing all the changes, and troubles there­of, to his owne determinate end, for which the whole Church giues vnto him the praise of a powerfull, faithfull, and prouident Creator and Conseruer. Angels go before, and Saints redee­med follow after: Thou a [...] worthy, O Lord, to re­ceiue Verse 11. glory, and honour, and power, for thou hast crea­ted all things, and for thy pleasure they are, a [...]d [Page 59] were created. Againe, in the fifth chapter there is 2 A Vision of God the Re­deemer, reuea­ling all to his Church, ch. 5. a Vision of the Maiesty of Christ the Redeemer, exercising his Propheticall Office to the comfort of the Church; for hee takes the sealed Booke out of the hand of him, who sits on the Throne; hee opens it, and reueales to his Church, such things, as in the wise counsell and prouidence of God, were concluded to be done concerning her, for which the whole Church, both of Angels and Men, renders vnto him the praise of a glorious Redeemer; Thou art worthy to take the Booke, and Reu. 5. 9. open the Seales thereof: for thou wast slaine, and hast redeemed vs to God by thy Bloud. In the first Song, which is sung to the praise of God the Creator, Angels begin, and Saints redeemed follow. In the second, which is sung to the praise of God the Redeemer, Saints redeemed go before, and their Song is seconded by Angels, and all creatures.

Now these two being ioyned together, it shall How both these Prepara­tory Visions are properly conuenient to the Vision of Prediction subsequent. appeare easily, how this preparatorie Vision pre­pares a way to the Prophecie, and renders a com­plete comfort to the Church. He is to speake in the Prophecie following, of fearefull troubles, ten­tations and battels, by violent Persecutors, and fraudulent Heretiques; but that the Church should not be discouraged therewith, this Vision is permitted: wherein first is declared, that howsoeuer the world be a turbulent Sea, yet all the waltrings and mutations thereof, are gouerned by him that sits vpon the Throne. Nothing fals out by accident, or by the will of man: and all [Page 60] these, as they are ruled by the Father, so are they reuealed to the Church by the Sonne; and we are told of them before-hand, that when they come to Iohn 16. 1. passe, wee should not be offended.

The iudicious and indifferent Reader may cleerely perceiue, this to bee the very naturall or­der and method of these two chapters: they con­taine an Introduction to the Prophecie; but they are farre mistaken, who seeke a propheticall pre­diction in them.

‘ VERSE. 1. After this I looked, and behold, a dore was opened in heauen, and the first Voice which I heard, was, as it were of a Trumpet talking with me, which said, Come vp hither, and I will shew thee things, which must be hereafter.’

AFTER this.] This is to be referred to the The time wherein Saint Iohn saw this Vision. order of the Visions, not to the interuall, or long distance of time; for all these Visions, S. Iohn saw them in one day: I was in the Spirit on Reuel. 1. the Lords Day, and I heard behind me a great Voice: and yet, Quaelibet visio suam habuit morulam, eue­ry Carthus. Vision had the owne space of time; by order, one after another, are they reuealed vnto him, yet so, that vpon one day, and in one trance he saw all; and this hee signifies in the entry.

As to the manner of his sight, what way S. Iohn A three-fold [...]ight. saw these Visions, because frequent mention is [Page 61] made of it in this Prophecie, it is expedient, that once for all we speake of it. There is a three-fold 1 Naturall, com­mon to the creature. sight: 1. Naturall, 2. Propheticall. 3. Spirituall. The Naturall sight is common both to good and euill; this is that sight we haue by the eye of God seene in his workes: For the inuisible things of God, Rom. 1. 10. that is his eternall Power and God-head, are seene, and vnderstood by the things he hath made.

The second sight is Propheticall, yet common 2 Supernaturall, or Propheti­call; this is made by reue­lation, repre­sentation, or both. also both to good and euill; I meane not to all, but some of euery one of them, for Balaam had it: this is a sight of things to come, made by Re­uelation, Representation, or both. A sight of things to come by Representation, was offered to Numb. 24. Pharaoh, and to Nabuchadnezzar, but they wan­ted the reuelation of it; they could tell what they saw, but could not tell what it signified, till it was declared; to the one, by Ioseph; to the other by Gen. 41. Dan. 2. Daniel. Sometime againe, there is a sight of things to come shewed to the seruants of God by Reue­lation, without Representation: such a sight many of the Prophets had: But here, to Saint Iohn, things to come are shewed both the waies: first, by Repre­sentation, next by Reuelation. In the manner of his Vision, three things must be obserued, that it was, Interna, Imaginaria, Intellectualis: It was first, Carthus. Internall, by the minde; for his bodily senses How the sight which S Ioh [...] saw, was Inter­nall, Imagina­ry, Intellectu­all. were now asleepe, his spirit, for a time, hauing after a sort, derelinquished his body: Next, it was Imaginary, for by types, similitudes, resemblan­ces, and figures of corporall, and materiall things, [Page 62] formed in his minde, were they represented to him. Thirdly, it was Intellectuall; for by heauen­ly illumination, S. Iohn was taught, and informed to vnderstand truely, what these Types, Simili­tudes and Figures did represent and signifie; otherwise hee had not beene a Prophet, nor able to shew to the Church, that which hee vnder­stood not himselfe. I marke this, to stop the blas­phemous mouthes of some Atheists, who in disgrace of this Prophecie, haue beene bold to say, that S. Iohn vnderstood not what he wrote to the Churches.

The third sight is Spirituall, and singular, per­taining 3 Spirituall, pro­per to Saints, chosen and called. to Saints onely, called and chosen: This is a sight of Gods fatherly and mercifull Face, shining vpon vs in Christ, bringing with it to our foules ioy vnspeakeable and glorious. And this sight we haue in this life, but in the least degree: for now wee see that glory of God, but in a mir­rour, 2. Cor. 3. 18. through a vaile, darkely; so that, in compa­rison of that sight which we shall haue hereafter, the Spirit of God accounts this sight to be no sight: We walke not by sight, but by faith; And S. 2. Cor. 5. 7. Peter affirmes, Wee haue not yet seene him; but 1. Pet. 1. S. Iohn saith, When hee shall appeare, wee shall see 1. Iohn 3. 2. him as hee is; Yet euen the sight that now we haue by faith, sustaines vs, that wee faint not: yea, makes vs to reioyce in him with ioy vnspeakeable and glo­rious. 1. Pet. 1. 8.

The first sight is no comfort, without the third: For oh! How pittifull is the estate of that man, [Page 63] who hath an eye to see the Sunne, and hath not an The naturall sight can bee no comfort without the spirituall. eye to see Him that made the Sunne? Yea, the second is not comfortable without the third. What auailes it to fore-see, and fore-tell things to come, and not to fore-see that Wrath which is to come, that thou maist eschew it? Balaam was a Numb. 24. great Prophet, to point out Iesus Christ vnto others, in whom he had no part himselfe: Hee fore-saw that the death of righteous men was happy, and wished it to himselfe, but hee had not true Light to leade him in that life, which might bring him to a happy death. Thus, in the third sight onely, stands the comfort of Christians. Si­meons sight maketh Simeons Song, and sendeth away Saints out of the body, reioycing in the middest of the dolours of death. All these three sights had Saint Iohn, but here hee sees these Visi­ons by the second sight.

Now this sight is relatiue to the sight hee saw before, After this I looked; and it renders this les­son: S. Iohn hauing vsed well the Reuelation hee receiued in the first Vision, and hauing deliuered Two things increase grace in a Preacher. it faithfully to the Church, as he was comman­ded, gets now another Vision reueiled to him. 1 Conscientious vsing of that which he hath. Two things increase heauenly reuelations in a Preacher: First, if he vse well the talent recei­ued already, Nec enim alimonia haec distribuendo Ber. in Psal. qui habitat. minuitur, sed potius augetur ministrando: For hea­uenly 2 Carefull cra­uing of that, which he hath not. food is not diminished by the distribution thereof, but rather is augmented. Next, if hee looke vp to God by feruent prayer, and seek more; [Page 64] as here S. Iohn doth, hee shall neuer want comfor­table matter to deliuer, in God his Name, to the Church. But alack, where men come out, Promp­t [...] docere, quod non didicerunt, ready to teach that which they haue not learned; looking downe, to giue vnto people, not first looking vp, to seek from the Lord: what hope of a blessing is there to such a Ministerie?

And behold, a dore was opened.] By this Meta­phoricall No entrance can wee haue to things hea­uenly, except God open the doore. speech, S. Iohn will signifie vnto vs, that an entrance, and cleere sight of these heauenly Mysteries was made vnto him by the calling of God, which otherwise were hid, and locked vp from him, like excellent things in the Palace of a King, whereof no sight is gotten till the dore be opened, and men licensed to enter in. So S. Paul by the Opening of a dore of faith to the Gentiles, will Acts 14. 27. expresse that entrance to the faith, which Gentiles had gotten by his Ministerie, and by the great 2. Cor. 6. 9. doore, and effectuall opened to him at Ephesus, and at Troas, and by the opened doore of vtterance to speak 2. Cor. 2. 12. the Mysterie of Christ; for which, hee willes the Colossians to pray, hee vnderstands that a cleere and easie entrance to these Mysteries may bee made to him by the Lord, and a ready way pre­pared in the hearts of people, to conuay these Mysteries, as it were, in by a doore vnto them. Heauen in this place can­not signifie the Militant Church.

In Heauen.] Hugo, Carthusian, and others of that sort, by the Doore vnderstand Christ, and by heauen, the Church: it is a truth, that Christ and his Church sometime are so figured, but it is [Page 65] not the truth of this place. I maruell what should haue moued Cotterius, a iudicious and lear­ned Writer; to follow them; This Heauen (saith hee) is, Ecclesia in qua Deus habitat, the Church wherein God dwels, and the Voice which spake vnto S. Iohn, Verbum est quo vocamur in Ecclesiam▪ It is the Word, by which wee are called to the Church. All by purpose, for was S. Iohn now in Pathmos to bee called to the communion of the Church. But leauing this, when wee shall come (if the Lord please) to such places of this Prophe­cie, where the Heauen is a type of the Church Militant, or Triumphant, we shall shew the reason thereof.

But here, that we may vnderstand with sobrie­ty, Heauen three waies taken in holy Scripture. let vs consider how Saint Iohn speakes, as hee saw: He saw not this Vision in the Earth, nor in the Aire, but in the heauen was it represented to him. It is true, most part of things prophesied here, were to be performed on the earth, but they are fore-shewed in the heauens, to tell vs, that the earth, and all things which fall out therein, are ruled by the Decree of Heauen. To make this yet more cleere, let vs be remembred that in holy Scripture, Heauen is sundry waies taken; First, 1 For the Church Tri­umphant. for the Church Triumphant, their place, and their persons are both exprest by the name of Heauen; as, when it is said the two Witnesses were Reu. 11. taken vp into heauen. Next, for the Church Mi­litant, 2 For the Church Mili­tant. in the Gospell, & in this Reuelation, cōmon­ly called Heauen: But in this, and many other pla­ces [Page 66] of this Prophecie, Heauen is taken for that ty­picall 3 For the Church repre­sentatiue. representation of heauen made to him in this Prophecie. For it is to bee noted, and obser­ued, as a necessary rule, that in these Visions S. Iohn speakes of things according as hee saw them represented in types (as we haue spoken be­fore) yet so, that euery type hath a truth corre­spondent to it, and it requires great discretion to accommodate euery Type to the owne truth.

Which is not done by them, who in this place S. Iohn learned not these my­steries in the Church mili­tant, nor from it, but for it. expound heauen to be the Church Militant: for S. Iohn saw not, nor learned not these Mysteries in the Church, nor yet from the Church, hee saw them represented to him in heauen, to be reuea­led to the Church. In a word, he got it indeed for the Church Militant, but not from it. Neither is there any more reason to say that heauen here is the Church Militant, then to say that these things which S. Paul saw, when hee was rauished to the third heauen, hee saw them in the Church: for at 2. Cor. 12. 2, 4. this time also, was S. Iohn rauished and transpor­ted in Spirit.

Alway we learne here, that wee can haue no The Lord who taught him to know them, must also teach vs, or else wee cannot learne them. knowledge of heauenly things, vnlesse the Lord open the doore, and discouer them vnto vs. The Iewes euery Saturday, read in their Synagogues a part of Moses, and the Prophets; these point with the finger vnto Christ, but they cannot see 2. Cor. 3. him, for a Vaile couereth their mindes, till the Lord illuminate them. Wee doe therefore pray the Lord our God, who opened the doore to S. Iohn, [Page 67] through which hee saw these Visions, to open a doore to vs also, by which we may haue entrance to vnderstand them, for the glory of his name, and comfort of his Church.

And the first Voice which I heard, &c.] Vpon Of the voice which S. Iohn heard. this place Victorinus obserues, that it was one Spirit which spake in the Prophets of old, and in the Apostles now. Cotterius, in the first Vision (saith hee) Iohn heard a Voice speaking onely, but here, a Voice speaking with S. Iohn, quo non obscu­rè innuitur verbi (quod personam suam habet) & nostri communio; whereby the communion of the Word with vs is not obscurely declared. Both these are good points of Diuinity, but too hardly picked out of this place. The more soberly wee handle the Prophecie, we shall vnderstand it the better.

S. Iohn heere tels vs no more, but that by a How this voice was vt­tered, we need not enquire. Voice sounding lowdly in his hearing, hee was prepared to behold these things which God was to shew him. How God did vtter this Voice to him, it were but curiosity for vs to enquire; Deo nam (que) qui nostris loquendi legibus astrictus non est, liberum est loqui quomodocun (que) voluerit: The Lord is not bound to our manner of speaking, as Cotte­rius hath well obserued, it is free to the Lord to speake what manner of way hee will. This we may Sufficient is it for vs, that S. Iohn vnder­stood it, and makes vs also to vnderstand it. be sure of, and it should content vs that his ser­uant vnderstood very well what the Voice said to him, which we may perceiue by his owne decla­ring of it vnto vs. And now out of this, the lesson ariseth; The Apostle looked vp to God in the [Page 68] beginning of this Verse, desirous to see more, and now the Lord offers not onely new sight to his eye, but new information to his care: Wee neuer turne our hearts truely to the Lord, but hee is readie to meete vs; All his children finde this in experience. Certainely, if wee would be more If we wait on God, hee shall reueale him­selfe vnto vs. homely with our God, we should soone finde him more familiar with vs. But alas, our sinne is, we wait not vpon him, and intertaine not a spirituall fellowship with him. How shall wee see, that de­light not in the light? And how shall we bee re­plenished with that grace which ouerflowes in him, so long as we are carelesse, and negligent to come to him? This is the ground of all our euill, neglect of the spirituall worship, neglect to waite vpon the Lord. God giue vs eyes to see it, and hearts to mend it.

As it were of a Trumpet.] The Voice soundeth How this voice is compared to the sound of a Trumpet. (said one) like a Trumpet; Quia inuitabat Ioan­nem ad praelium contra diaboli temptamenta, contra mundi blandimenta, contra carnis oblectamenta: Manuscript. because it inuites S. Iohn to battell against the ten­tations of the deuill, the allurements of the world, the pleasures of the flesh. No question, S. Iohn was a good Souldier of Iesus, and had fought these battels couragiously; but this goes further, hee is stirred vp by this Trumpet to heare a Proclamation made in heauen of such battels, as his Saints had to fight vpon earth to the worlds end, that hee might fore-warne the Church of them.

[Page 69]The lesson here arising is, that the Voice where­by The voice of God is loud, & liuely. God speakes to his owne, is loud, liuely and powerfull, to waken them out of the dead sleepe of their sinne. That same Word of the Lord prea­ched, which to a naturall man is but foolishnesse, Rom. 1. and a dead letter which he vnderstands not, to the childe of God, is the power of God; it is liuely, and Heb. 4. 12. mighty in operation. The houre shall come, and now Ioh. 5. 25. is, when the dead shall heare the voice of the Sonne of God, and they that heare it shall liue. Miserable are they that can­not heare it, nor yet bee wakened by it.

O how miserable are they, to whom this Voice sounds and they heare it not, and the Trumpet of the liuely Word wakneth them not! For if they continue in this estate, and their sleepe bee vnto death, what remaines, but a fearefull Trumpet of doome, which whether they will or not, they shall be forced to heare, denouncing to them the iudgement of endlesse condemnation. But to A sweet voice, by which God speakes to his owne. returne, our ground is, God in his mercifull dea­ling with his seruants, what euer hee haue to doe with them, speakes to them in such sort, that hee causes them both to vnderstand, and also to obey him. This S. Iohn declares, when hee saith, the Voice was like the voice of a Trumpet, because by it hee was wakened, moued, and stirred vp to heare attentiuely and with reuerence.

Saying, Come vp hither.] Non corporis motu, sed Hee must go out of him­selfe, that would go vp vnto God. mentis intuitu: Come vp, not by motion of the body, but attention of the mind. Here then Saint Iohn his calling is renewed to him againe: he must be a separate man, and after a sort, go out of him­selfe, [Page 70] and go vp vnto God to bee familiar with him, who would see the things of God. This is required of euery Christian, if hee would be the Spouse of Christ, ioyned in marriage with him: Forget thy owne people and thy fathers house, so shall Psal. 45. 10. the King haue pleasure in thy beauty: How much more then is it requisite in Christian Preachers? Did Moses see the patterne of the Tabernacle, till Exod. 20. he went vp to the Mount? Or did the Lord talke familiarly with Ioshua and Moses, till first they put off their shooes? And shall any Preacher now A warning to Preachers. thinke to be familiar with God, and powerfull with his people, vnlesse he learne this lesson first, that here first is giuen to S. Iohn, Come vp hither?

Againe, the voice of God, when he talkes to The voice of God calleth men to come vp. his people is, Come vp. Satans voice on the con­trary, Fall downe. Cast thy selfe downe: That pre­sumptuous Beast durst speake so to our Sauiour, what maruell then he dare speake so to his ser­uants? The Lord would haue thee to come vp, and enioy all the good which hee hath to com­municate to thee. Satan would haue thee to go downe, that thou mayst be partaker of his remedi­lesse condemnation. He himselfe for his sinne was cast out of heauen, He is now reserued in Iude 6. 2. Pet. 2. chaines vnder darkenesse, to the iudgement of the great Day. And he knowes that when the time of his complete iudgement shall come, he will bee cast into vtter darkenesse, and all his care is to draw man downe-ward with him into the same Satans voice calleth them downe-ward. condemnation. There is no restitution for him, [Page 71] mercy neuer was, neuer will be preached to him; neither can he seeke it, neither will he get: The most that euer he craued, was a Supersedere: Why Math. 8. 22. wilt thou torment vs before the time? he is condem­ned in his own conscience, and knowes that intole­rable, & ineuitable torment abides him. We reade that the Lord talked with Satan, but neuer called Iob 1. vpon him to come vp, since that first he fell down.

But blessed be the Lord, it is his voice to his God his voice to apostate man is, Come to mee. owne, Come to me: notwithstanding yee haue fal­len from me, yet Come to me; yee haue sinned, but if yee be weary of sinne, I will refresh you. It Math. 11. 28. was the answer of Christ to the Disciples of Iohn Baptist, when they asked, Master, where dwellest thou? Come and see, said our Lord: and still hee speaketh vnto all his beloued, as here hee doth to one of his beloued, Come vp hither, not to get new reuelations to be shewed vnto others; but, Come vp hither, to get a new and a full sight of my promised glory to your selfe. Yea, such is the goodnesse of our God, that not onely hee cals vp­on vs, and bids vs come, but causes vs to come: Blessed is the man whom thou chusest, and causest to Psal. 65. 4. come to thee. Now blessed bee the Lord who hath This voice ne­uer sounded to apostate An­gels. giuen vs mercy after wee had sinned, which hee hath denyed to reprobate Angels and men; and after we had fallen, hath raised vs vp againe to in­herite heauenly places, where hee hath condem­ned them vnto vtter darkenesse. And the Lord, who euery day cals vs to come to him, draw vs vpward, and cause vs to come according as he cals.

[Page 72] And I will shew thee things which must be, &c.] God his pre­dictions are arguments of his Proui­dence. Prediction of things to come made by God, are vndoubted arguments, that they fall not out by hap, but as they are ruled by his Prouidence, who fore-tels them: therefore the Lord vendicates this praise to himselfe, that hee onely can tell things which are to come. Shew the things that are to Esay 41. 23. come hereafter, that we may knew that yee are gods: thereby also declaring that none but the Lord can truely fore-tell things to come. As for Satans Pre­dictions, Satan his pre­dictiōs, where­from come they. they are either out of experience, which hath taught him by the collection of naturall causes, to fore-see the effects arising of them, or else he hath them by reuelation from God. It was easie for Satan to fore-tell the death of Achab 2. Chro. 18. 19. in the battell against the Aramites; for he heard the decree of his destruction giuen out in the Court of heauen, and himselfe was directed as a Or Sargeant. Burrio, to execute it.

They are miserably blinded, who consult with Miserable are they who con­sult with Sa­tan about things to come. Satan to know things to come: from so cursed, and wicked a spirit as he is, good tydings came neuer vnto any, nor neuer shall. When his Responses are peremptory, then are they deadly, like that which he gaue vnto Saul, To morrow at this time 1. Sam. 28. 19. thou shalt bee with mee. Otherwise they are de­ceitfull, like that which he gaue Heraclius; Gentem Magdeburg. c [...]. circumcisam ipsius Imperium vastaturam, That a circumcised Nation should destroy his Empire. Wherupon Heraclius persecuted Iewes and Chri­stians, but had no minde that Mahumetists were [Page 73] circumcised also, who were indeed the destructi­on of the Empire. But to returne, it is not so with the Lord, his knowledge is not acquired by ex­perience, nor deriued from any other; For who Rom. 11. was his counsellour? In the volume of his booke are all Psal. 40. 7. things written, that euer tooke fashion; hee knowes with one looke all his creatures, what and when they were, are, or will bee, what they can do, or what shall bee done with them. He is all Vnder­standing, and of himselfe, and by himselfe; Hee sees all things as they are, hath beene, or shall bee.

Which must be done.] This is for our comfort, Things fore­told in this Prophecie, must be done. that the things prophecied in this Booke must bee done. Scornefull men thinke it impossible, the power of Antichrist, and his Confederates is so great, and they aske how it can be? But where the Lord sayes, that hee will do a thing, it sets not man to enquire, How shall it bee done? O but now, saith the mocking and faithlesse Papist, God workes no miracles; this was the word of one of that sort, when the Spanish Armado approached to our Coasts: not content to triumph ouer men, but ouer the very heauens, as though the Lords Arme were shortned. The Lord now a daies, said he, workes no miracles: But how then was that Armado destroyed? Inuincible, marrowlesse, An answer to prophane mockers, who thinke they shall not bee done. matchlesse in their iudgement was it, in respect of man. Who did it then? Was it not the hand of God from heauen which ouerthrew them? Be si­lent therefore, O yee blasphemous mouthes, aske [Page 74] not, how can these things be done. It is suffici­ent the Lord hath said, They must be done. None of the words of the Lord shall fall to the ground. As himselfe is vnchangeable, so are his decrees; figu­red therefore to Zacharie by Mountaines of Brasse. Zach. 6. 1. Babylon assuredly shall fall, Rome shall bee ruined, the Whore shall be condemned; the Kings of the earth, which now giue their Kingdomes to the Beast, shall, ere it be long, hate the Whore, and strip her naked: God shall put it in their hearts to do so. This is fore-told in this Prophecie, and here the Lord saies, They must be done.

Here then we haue the generall matter of this This Prophe­cie is not to be vnderstood of things past, vnder the old Testament. Prophecie: it is a prediction from this fourth chapter, of things which shortly must bee done hereafter: here we haue Persecutiones, & tribu­lationes Ecclesiae, & postea consolationes & remunera­tiones Manuscript. maiores: first, the persecutions and tribula­tions of the Church, afterward consolations, and large remunerations thereof. They are farre mis­taken therefore, who expound this Prophecie of the foure Monarchies, and referre it to things done in the old Testament.

VERSE. 2. ‘And immediately I was in the Spirit, and behold, a Throne was set in heauen, and [One] sate on the Throne.’

AS the Lord called vpon his seruant S. Iohn, [...] him come vp; namely, to the sight of [Page 75] greater Visions, then bad bene reuealed to him in the first Vision; so now he carries him vp, and the God worketh in his children that which he craues. calling of God is effectuall in him. Thus the Lord worketh that in his children, which he craues of them, and what he commands, he causeth them do it.

How this was done, hee declares, when hee How is it to be vnderstood that S. Iohn was in the Spirit? saith, I was in the Spirit, that is, Alienatus ab om­ni exteriorum sensuum vsu, at (que) ecstasi mentis rap­tus in intensissimam eorum, quae mihi ostendebantur considerationem: diuorced from the vse of the ex­ternall Carthus. senses, I was rauished to an inward consi­deration of these things which were shewed vn­to Haym [...]. mee. Hee saies he was in the Spirit, Non quod esset abs (que) corpore, sed quia nihil per corpus vidit, au­diuit, sensit: Not that hee wanted a body, but Not that hee wanted a bo­dy, but it was left senselesse for a time, the soule being in­tended to hea­uenly things. because in all these Visions he heard, and he saw, and he felt nothing by the body: Spiritus eius do­cendus à spiritu docente assumptus est, vt alta, & mystica posset intueri: his spirit that was to bee taught, is assumed and carried vp by the Spirit of the Lord that taught him, to the contemplation of higher and more diuine Mysteries, then could be learned by bodily sense. In a word, his body being relinquished for a time, and left senselesse, the Visions are presented to his spirit, it being vnable at one time, both to animate the earthly and inferiour body, and to conceaue heauenly and superiour mysteries reuealed vnto it. This hee meanes when he saith, I was in the Spirit; not that the soule as yet was dissolued from the body, but [Page 76] because, in respect of operation, it did not animate the body after the wonted manner.

The body is a great impediment to the famili­ar The body, as it is now, is a great impedi­ment to the soules familiar fellowship with God. conuersation of the soule with the Lord. The soule cannot at one time exercise her ordinarie of­fice in the body, and feele the Lords extraordi­nary presence also: and therefore the Lord, when he would reueale his secrets to his seruants in most familiar manner, hath beene accustomed to cast them for a time into a trance (as we speake) to seuocate their mindes from their bodies: the function of the soule being suspended toward the body, that she might intend all her powers toward This is illu­strate by a si­militude. the Lord. So did hee with Ezechiel and Daniel. Yea, euen in our daily Christian conuersation we find, that as the fish Remora, when it cleaues to the side of the ship vnder saile, retardeth the course thereof: so is it with the body, when the soule would ascend and mount vp to the Lord, the body drawes it backe and holds it downe: there­fore, Caro animae est Remora, said Nazianzen, flesh is the stay, and hinderance of the soule.

And this may be best seene in the exercise of And proued to the godly by their expe­rience, speci­ally in prayer. prayer: when the spirituall life is strongest, then is the naturall weake. If the desires of the soule be feruently intended toward God, the eye sees not those obiects, the eare heares not those sounds which are neere vnto them: But when againe na­turall ☞ necessity forces the soule to returne to a fa­miliarity with the body, then her familiarity with the Lord relents, and is interrupted. This lets vs [Page 77] see first, that heauenly Mysteries transcend the capacity of man, till God make vs able to con­ceiue them, aboue any ability that is in nature; if S. Iohn had not beene rauished in the spirit, after a diuine manner, he could not haue vnderstood these diuine things. And againe, we may perceiue the truth of that, No man can see the Lord, and liue. This should make vs well content in the day of death, to lay aside our bodies, that we may as­cend to the Lord; for, as S. Luke said of the death of Christ, it is true of all Christians: The day of our death, is the day of our assumption vp into heauen.

And behold, a Throne.] Before, Godspake to the Wee must first heare the Lord, before wee can see him. eare of S. Iohn: now hee offers a Vision to his eye. This is the Lords order, and we must obserue it. Wouldst thou see the Lord, bee content first to heare him. Auditus gradus est ad visum; hearing Ber. in Cant. ser. 41. is a step to seeing: As we haue heard, so haue wee seene. If first we heare, as we should, no doubt, Psal. 48. 8. but next we shall see, what we would. They who delight not now to heare the Lord, shall not be delighted hereafter with the sight of his ioyfull face. And this for the order: now to the matter.

We haue here, in a Vision, represented the How a Throne is ascribed to God. glorious Maiestie of the Ruler of the world go­uerning all things therein, according to his gra­cious pleasure. And first, S. Iohn sees a Throne fi­guring Kingly Power and Authority: Next, a Why this Throne is said to be in heauē. Throne in heauen, expressing the supremacy, and height of his Gouernment, his Throne is aboue [Page 78] all the Thrones of Kings in the world. By him the decrees of men are established, hee ratifies, or reuokes them at his pleasure, and is countable vnto none. His Holinesse also hereby is expressed, God will not do wickedly, neither will hee peruert Iob 34. 11, 12. iudgement, hee renders the worke of a man vnto him, and causes euery man to finde according to his wayes, said Elihu. The Iudge of all the world cannot Gen. 18. 25. do vnrighteously, said Abraham. Thirdly, aboue The seeling of the Throne. the Throne is a Raine-bow, like a stately seeling. Fourthly, about the Throne are twenty and foure Elders, figuring the Church of the liuing God, a glorious Court, wherein there are none but Seni­ors The Court that compas­seth this Throne. and Kings, farre surmounting in glory all the Courts of the world. Fiftly, between the Throne, and the circle of Seniors, in the midst of the Throne, and round about the Throne, were foure liuing creatures, full of eyes, all hauing wings, shadowing the company of innumerable Angels. Salomon his Throne was of Iuory, vnder­propped 1. King. 10. with carued Lyons, but nothing com­parable to these liuing, vnderstanding, and speedi­ly flying Cherubims, which execute the will of this great and euerliuing King. Sixthly, before A glassie Sea before the Throne. the Throne, there is a glassie Sea, like Christall, representing this sragill, and waltring world, which as it was made by the Lord, so also is it ruled and gouerned by him, hee sees all things in it, and go­uerneth all the incident mutations and changes thereof, vnto his owne determinate end. This is the summe of the Vision.

[Page 79]Which, as I said, is a preparatoire vision for How this pre­paratorie Visi­on is proper for the subse­quent predic­tions. the subsequent visions of prediction, wherein be­cause the Lord is to foreshew sore troubles, many changes & gre [...]uous accidents that were to fal out in the world for the exercise of his poore Church; In the entry he drawes vs vp to looke to himselfe, as vnto a glorious King sitting on his Throne, ru­ling the world, which is before him, with great power and wisedom, so that nothing falls out in it by chance, but according to his prouidence, nei­ther is it satans malice, nor man his vvit that carries sway in the world, to drawe the euent of things which way they wil. No, no, satan and men in all their purposes & plots are ouer-ruled by the Lord, and he worketh all things according to the good pleasure of his owne will, for his owne glo­ry, and comfort of his Church.

Thus in the beginning haue wee a strong con­firmation of our faith, and are conueniently pre­pared to receiue the Prophecie following vvith faith and reuerence, assuring our selues, that ac­cording to it, the euent of things will be, because it comes, and is reuealed from him who rules the world. The sight of God sitting on his Throne, dis [...]ipates all doubtings, and feares arising frō the great­nesse of men.

And doubtlesse, if our eyes were opened to see that glorious sight of the supreme Maiesty ruling all things at his will, as here saint Iohn saw it, or at least, if we will looke into it with the eyes of faith, it would dissipate all these doubtings and feares which come in our minds, arising from the great­nesse of Mahomet, the power of the Pope, and of [Page 80] blinded Princes, enemies to the Gospel of Christ, banding, and confederating themselues against the Psalm 2. Lord, and his anointed. When the seruant of Eli­sha was afraid at the huge Army of Aramites which compassed Dothan, his Master comforted him, Feare not (said he) there are moe with vs, then are against vs. And when according to the prayer of Elisha, the Lord opened his eyes, then hee saw that the Mountaines were full of horses, and cha­riots of fire, round about Elisha, stronger to de­fend him, then the Aramites were to pursue him.

No lesse should wee be comforted against all A strong bul­warke against the feare of flesh. terror of flesh, if our eyes were opened to see this glorious Maiestie that saint Iohn saw, for what are all Kings of the earth compared with him? When he pleases, he cuts off the spirit of Princes, Psalm. 76. 12. and is terrible vnto them. Let vs rest in him, God is Psalm. 46. 1. our hope and strength, and helpe in trouble ready to be found. Wee will not feare though the earth should be mooued, and Mountaines fall in the middes of the Sea. For the Throne of our God stands stable. It is a pittifull blindnes, that wormes of the earth should take vp a banner against him whose Throne is in heauen. Their Propositions are proud, Let vs cast Psal. 2. Gene. 11. off the yoke of the Lord. And againe, Let vs build a Man hath proud Propo­sitions, weake assumption, of these come fectlesse con­clusions. towre, whose top may reach into heauen. But their as­sumption of means to make good their Propositi­on is but weake, they haue but bricke and clay to mount vp their Fort against heauen, They are flesh, not spirit, dust before the wind, stubble before the Esay 31. 3. [Page 81] fire. Thus of a proud proposition, and weake as­sumption, [...] nothing followes in all their intentions, but a fals & fectlesse conclusion. God disappoints their thoughts, and turnes all their deeds to the fulfilling of his owne will.

This Vision in the iudgement of Hugo, Lyra, How this Visi­on is expoun­ded by some Interpreters. whom some of the recents follow, is expounded to be a representation of God his constant & gra­cious administration of the Church militant, these wil haue the Heauen here to signifie the church, the Throne to be true Religion, the glassie sea, to be Baptisme, or as others thinks, Doctrine: the four li­uing creatures full of eyes, to be Pastors; vvhich hereafter, God willing, in the particular explana­tion shall be declared to be farre otherwise.

This will not bee found the right accom­modation The right ac­commodation of these types. of this type, we rest in that we haue spo­ken, as being the very truth of this type. For the further clearing whereof, looke backe and call to minde that which hath been said on the first verse, A doore opened in heauen; We are not yet come to the Prophecie, wherein the state of the Church both militant, and triumphant is set down [...] wee are but in the entry of the prophecie, wherein the author of the prophecie, God the Father, and re­ueal [...]r of it, God the Sonne, are in most glorious manner represented, so farre forth as may prepare the Church to receiue and belieue this prophecie, considering from whom it comes. So that heauen in this place, is neither the Church militant, nor the Church triumphant, nor yet the place thereof, [Page 82] but it is that representatiue heauen made to Saint Iohn in his extasie, wherein a glorious adumbrati­on of the diuine Maiestie ruling all, is made vnto him, and from whom hee receiues reuelation in types, of such truthes as hereafter were to be per­formed concerning the Church both militant and triumphant. It is needfull for the Reader atten­tiuely to consider this, that hee may vnderstand that which perhaps I haue not sufficiently expla­ned, and yet is most needfull to be knowne. Here there is no Vision of Prediction, but of Prepara­tion.

And one sate one the Throne.] He saies simply he No man can sufficiently de­clare that, which the Lord i [...]. saw one sitting [...], he tells not who, he giues him no name; God is [...], without name, at least his name is Maruelous, no name can tell what he is. He cannot (said Arethas) be defined, as hee that is inuisible, & vnmeasurable, and he sees him sitting as a Iudge, of a quiet & vnperturbed mind, not mooued with affections, as men are, or passi­ons that preiudge equitie. These are far from the Lord, he sitteth, hearing all causes, discerning, de­creeing, and working all, after his owne most holy will.

VERSE. 3. ‘And he that sate, was to looke vpon, like a Iasper, and a Sardine stone, and there was a rainebow round about the Throne, in sight like vnto an Emerald.’ And therefore is hee shadow­ed in such ma­ner, as it plea­sed himselfe to appeare.

VVE haue here, first a description of the glo­rious Maiestie of GOD, sitting on his Throne, and ruling the world. Next, of the hono­rable court that attends him, and compasseth his Throne. Saint Iohn hath said before, that one sate vpon the Throne: this doubtlesse is the Lord, of whom neither Saint Iohn nor any other creature, Man, nor Angel, can speake as he is, but is forced to shadow him vnto vs, according to that repre­sentation wherby it pleases the Lord to shew him­selfe. Bern. Apparet Deus quibus vult, et sicuti vult, sed non sicuti est. God appeares to whom hee will, and as he will, not as he is. For if hee appeared as he is, then should he appeare in one manner, for GOD is one: but we know, that many manner of waies hath he beene represented.

Concerning the Iasper and the Sardine, diuerse Diuerse opini­ons concer­ning the Ia­sper & Sardine things are alleaged by the Interpreters. Iaspidis co­lor, est aquae, Sardii ignis, the colour of the Iasper is the colour of water, the colour of the Sardine is the colour of fire; figuring two great iudge­ments of God, quorum vnum in cataclysmo, aliud Victorinus. Primasius in Apocal. consummabitur per ignem, vvhereof the one vvas made by water in the Deluge, the other shall be made by fire.

[Page 84]Others, by these two stones vnderstand the two Berengandus. Haymo. Carthusi [...]s. natures of Christ. Iaspis viridem habet colorem, quae supra omnes colores sensus maxime comfortat, diuini­tatem notat, the Iasper hath a greene colour, which aboue all colours doth most comfort the senses, and it signifies the diuinitie of Christ. Sardius ru­brum habet colorem, quia humanitas rubricata fuit sanguine passionis, the Sardine hath a red colour, figuring the humane nature of Christ, which was made red and bloudy by the Passion.

Hitherto agrees that of Epiphanius, that Sardius Epiph [...]. lib. de [...] lapidibus. qui Babylonius etiam dicitur, rusus lapis est, & qui sanguinis propemodū colorem referat, pellucidus est, et tumoribus, et vulneribus ferro inslictis medetur, the Sardine, which is also called the Babylonian, is a red stone, shewing the colour of bloud, it is bright and helps tumors in wounds inflicted with vvea­pons of yron. This might properly agree to Christ The three per­sons of the blessed Trini­tie represen­ted here. but he is not here described. Yet there are some who will haue the whole three persons of the bles­sed Trinity shadowed here. By the Iasper, quae gem­marum est mater, which is the mother of precious Brightman. stones, they will haue the Father represented, by the Sardine, quae carneo colore rubet, & carneolus di­citur, which hath a red fleshie hiew, the Sonne is represented: and by the Emerald, the holy Ghost. All these are according to the analogie of faith, and not against the truth of this Text.

Vnto them we adde with other Diuines this al­so. The Iasper beeing a precious stone of greene The eternity of God figured by the Iasper. colour, figureth his eternitie. He is euer liuely and [Page 85] flourishing, without fading or decaying, he chan­ges not, yea no shadow of change is in him. The Iam. 1. 17. Psalm. 102. 16. heauens wax old as a garment, but thou art the same. And this liuing and refreshing vortue he commu­nicates to his Saints, Hee keepes their soules in life. They who are planted in the courts of the Lords house, Psalm. 92. 13. flourish in their old dayes. He renewes them then, euen when they are decaying, they cannot be vn­done by death, who by grace are in followshippe with him, who liueth for euer.

The Sardine againe is a precious stone of a red The iustice of God figured by the Sardine colour, representing another propertie of the Di­uine nature, which is his iustice, in regard where­of he is vnto the wicked A consuming fire. Yet the Hebr. 12. 29. Naturalist hath obserued, Sardium oleo hebetari: sic Plin. lib. 37. ca. 7. iustitia Dei, per misericordiaeoleum mitigatur, that the Sardine is blunted by oyle, it makes it relent of the rednes: and so is the iustice of GOD mitigated with the oyle of his mercie, for mercy reioyceth a­gainst Iames 2. 13. iudgement, therefore with these two, Saint Iohn sees a third.

And there was a rainbow round about the Throne,] The mercy of God keeping couenant, sha­dowed by the rainebowe. like a bowed and circular [...]eeling, not of many co­lours, as is in the natural rainebow, which are cau­sed by the beames of the Sunne, striking into the watry cloud iust ouer against it, but it is all of one colour, like vnto an Emerald, which is also a pre­cious stone of a most comfortable greene colour. Hereby is figured, that our God is alway mindfull of his couenant, his mercie endures frō generation to generation, ouer thē that feare him. The glory of his [Page 86] Maiestie, the statelinesse of his Throne, the terror of his Iustice, should not discourage vs, for we are vnder the Couenant of his mercy, he cannot for­get it, for it is before him, and compasseth his Throne.

If he keepes the common and temporall Coue­nant He keepes the temporall and common co­uenant, much more the eter­nall. made with all mankind, whereof the Raine­bowe is a signe, much more may we be assured wil he keepe his speciall and eternall Couenant, which in Iesus Christ he hath bound vp with his owne Elect. Gene. 9. 14.

Hitherto tends that most solemne and sweet as­seueration of the Lord, recorded by Ieremy, Thus Iere. 31. 35, 36. saith the Lord, who giues the Sunne for a light to the day, and the courses of the Moone, and of the Starres for a light to the night. Who breakes the Sea when the waues thereof roare, his Name is the Lord of hosts. If these ordinances depart out of my sight, saith the Lord, then shall the seed of Israel cease from beeing a Nation before me for euer.

It is a proper, and comfortable meditation of A comfortable meditation concerning the Rainbow. that worthy man Peter Martyr, speaking of the military bowe, when the battell is ended, & peace is made, ye shall neither see a string bended on the bowe, nor an arrow in it, at least the men of warre carrie it so, that the hornes therof are downeward to the earth; but when they fight, it is otherwise, Peter Martyr in Genes. then they bend their bowe, and draw the hornes of it together, that they may shoote arrowes at the face of their enemies. Euen so, Deus omnibus pa­catis, neruum coelest [...] arcui dempsit, sagittas abstulit, [Page 87] & cornua eius versus terram deiecit. The Lord, peace being now made betweene him, and man­kind, hath taken away both striug & arrowes from the heauenly Bowe; for we see none of these in it, and letteth the hornes of his Bowe hang downe­ward to the earth, in token he comes not in vvar­fare against man, but walking with him in the way of peace. The creatures declare that God is but de­fined, not what he is, Bern. in Cant. Serm. 31.

Howeuer it be, wee will conclude this point with Bernard, Tanta haec formarum varietas et spe­cierum numerositas in rebus conditis, quid nisi radij sunt Deitatis, monstrantes quidem, quià verè sit, à quo sunt, non tamen quid sit prorsus definientes: ita­que de ipso vides, sed non ipsum. This numerous and great varietie of formes and kindes in things crea­ted, what are they but certaine beames of the Deitie, declaring that in very truth he is, from whō they are, and yet not defining what he is; in see­ing them, thou seest some-what of his, but not himselfe.

Sure it is the Lord here dimits himselfe to our capacitie, when hee borrowes similitudes from these stones to expresse himselfe, they beeing so Earthly Kings borrow glo­ry from the creature, not so the Lord. farre inferior to himselfe, as the smallest creature is inferior to the Creator: for whatsoeuer beau­tie these stones, or any other creature hath, God gaue it vnto them, how then should hee borrow beautie from them? Indeed the Kings of the earth borrow their glory from creatures, and when they are most richly apparrelled, they are greatest beggers, clothed with that which is not their own, [Page 88] and will not continue with them: Let thē be ador­ned with Iasper, Sardine, Emerald, and such like, in the midst of these a man may see death in their mortall faces: Man in his best estate is but vanity, Psal. 39. 5. and their greatest glory is but grasse, compared to the glory of our God.

And here also we are warned, how farre by our Adam by the knowledge he had of the Creator, knew perfectly the creature. sin we haue fallen from our originall glory, where­in our God created vs. Our father Adam was made Lord of the creatures, and by the knowledge, wherewith God indued him, he knew the Lord, & the creature also. At one court he imposed names to them all according to their nature; the know­ledge which he had of God, led him to the know­ledge of the creature, & it was not by the creature that he learned the knowledge of the Creator; but now man is sent to the schoole of the creature, & Now man learnes by the creature to know the Creator. put back, as we say, to his ABC, to learne the glory, goodnes, & prouidence of the Creator by looking to the creature: and when all is done, so voide now by nature is man of the knowledge of God, that he cannot conceiue, concerning God, that which Yet is he not able to con­ceiue that which the creature can teach him. the creature doth teach him. Salomon attained not to the knowledge of Adam, and yet the quickest Naturalist comes short of the knowledge of Sa­lomon: They write of the Iasper, Sardine, and Eme­rald, but because we know them not, as they are, therefore can we not fully know, what here, by them, is figured vnto vs: which hath beene with great modesty obserued by our Countrey-man, P. Forbes of Corse.

VERSE. 4. ‘And round about the Throne were foure and twenty Seates, and vpon the Seates, I saw foure and twenty Elders, sitting, cloathed in white ray­ment, and they had on their heads, Crownes of gold.’

VVE haue heard the description of this glo­rious Three sorts of creatures in the heauenly Court. King, Creator, Conseruer, and Ru­ler of the world: now followes a description of his Court, wherein are three sorts of creatures; some, in whom he rules: these are Saints redee­med of the Lord, figured here by foure and twenty Elders; some, ouer whom hee rules: these are the men of the world, and all other creatures therein, represented by a glassie Sea, before the Throne: for his Saints are said to stand on the Chap. 15. 2. glassie Sea; some, in whom, and by whom he rules: these are holy Angels, whereof such as are prin­cipall, are figured here by foure liuing creatures, full of eyes before and behind, and within, &c. These foure & twenty El­ders, are not foure & twen­ty Bookes.

I am not to darken the mindes of men by va­riety of interpretations; and to make contradicti­on to such as deserue it here, were a tedious la­bour. This one thing seemes most strange to any that considereth the Text, and seekes light to ex­pound it out of it selfe; how men should haue been miscarried to expound these foure & twenty Elders of the foure and twenty Bookes of the old Testament. Cotterius brings his warrant from Ie­rome, [Page 90] Haec, inquit, est antiquissima fides, vt videre Hieron. Prolog. Galeato. est apud Hieronymum: This, saith he, is the most ancient faith, as may be seene by Ierome: hee might also haue said more, that Ierome borrowed this in­terpretation from Victorine, an hundred yeeres be­fore Ierome; and Ierome also writes the Prologue before Victorines Commentaries on this Booke, out of it: it is like that Ierome borrowed this expo­sition from Victorine, thus Cotterius might haue made this opinion more ancient then Ierome. But Primasius, who liued not long after Ierome, consi­dering the Text better, followeth none of them, as after yee shall heare. More reason had our Wri­ters to disassent from Berengandus, long after any of them, considering that Carthusianus, a man of his owne fellowship, leaues him as Primasius left Ierome.

The truth then is, these foure & twenty Elders re­present But they repre­sent the whole company of redeemed Saints. the whole Church of God Militant, and Triumphant; this alway being obserued, that the spirit of God speakes of this Church, not onely as now it is, but hereafter also as it wil be: Or as now it is in Gods decree, or hereafter shall bee in the execution of his decree; or then, as it was represented to S. Iohn in this Vision. As for the number of foure and twenty, whether the spirit of God alludes in it to Dauid his policie in distri­buting such as serued in the Sanctuarie, in foure & twenty classes and orders; or to such as ruled the Kings house, who were also agreeable to this or­der; or then (which is more probable) to the [Page 91] twelue Patriarches, and twelue Apostles, the mat­ter is all one; for sure, this certaine number is put for the full and complete, yet vncertaine number of his Saints.

The Spirit of God expounds himselfe so cleer­ly, So the Spirit of God him­selfe doth ex­pound them, Chap. 5. ver. 9. that I maruell how men haue not marked it; for in the song of the foure & twenty Elders do they not acknowledge that Christ had redeemed them to God by his bloud, out of euery Kindred and People, and Tongue and Nation, and had made them Kings and Priests vnto God? Hereupon haue the learned Diuines of old, and later times, foun­ded Primasius. Bullingerus. Chytroeus. Collado. Aretius. Iunius. Forbesius. this most sound interpretation, that these foure and twenty Elders represent Totum Ecclesie gregem. Otherwise how can these words agree to the foure and twenty Books of the old Testament? Where if any retire to this refuge, that when they speake of the foure and twenty Bookes of the old Testament, they vnderstand the writers of these Bookes, and Professors of them: then I pray them tell me, where are the Writers and Professors of the new Testament, sith this Prophecie principal­ly concernes them? But what shall I say? It is not giuen vnto any one to see all. Cotterius, who with great industry [...]ifteth and searches the words of this Prophecie, when he commeth to that place, Thou hast made vs Kings and Priests to our God, is forced to passe them ouer with silence. For how can they agree with to the books of the old Testa­ment? Are they made Kings and Priests vnto God?

What is good in Victorine, Ierome, or any other [Page 92] of the ancient Fathers, wee willingly receiue it, and thanke God for it, but still reserue this liber­ty which God hath giuen vs, that whatsoeuer is most agreeable to his Word, shall be most wel­come to vs. The drosse of the Fathers vnder sha­dow The drosse of the Fathers is not to be re­ceiued for good gold. of their antiquity, must not alway be intruded vpon the Church for fine gold, it should be tryed by the touch-stone of truth more ancient then they. And sure it is, where the holy Scripture ex­pounds it selfe, no authority of man should bee receiued against it. But that the Ancients also did see this light of God out of this place, that the twenty foure Elders represent the whole Church, I onely bring in the testimony of Primasius. Per Primas. in Apoc. seniores totam Ecclesiam intelligit, viginti quatuor autem complexus est simul, tanquam duodecim Tri­bus Primasius his iudgement concerning the foure and twenty Elders. Israel duplicans, propter geminum Testamentum, quia & in nolio, & in veteri eadem formatur Ecclesia. By the Elders he vnderstands the whole Church, where hee conioynes foure and twenty together, as it were doubling the twelue Tribes of Israel, for the two Testaments, because both in the old and new Testament, one and the selfe-same Church is formed.

But to proceed. In this Vision S. Iohn sees the The Church is a circle, in the midst whereof is the Lord. Church represented in a circle or circumference, in the midst whereof is the Lord, sitting on his Throne, none of them are excluded from his presence, and his fauorable face is manifested to them all. So large is this heauenly Amphitheatre, that albeit they be to vs innumerable, who sit in [Page 93] it, yet none of them is any impediment to ano­thers sight: for the Lord is in the midst of his Saints; so witnesses himselfe, Where two or three Math. 18. 20. are gathered in my name, I shall be in the midst of them. Such was the forme of Israel their assem­bly, their Courts did circuit but the Temple, ex­cept Psal. 76. 11. vpon the West. Vowe and performe your vowes vnto the Lord your God, all yee that are round about him. When Israel camped in the Wilder­nesse, Num. 2. they were cast in forme of a quadrant, three of their Tribes were on euery quarter, and in the midst of them was the Arke; but here the Church Some are neerer the Throne, then others, but all enioy his sight. is cast in forme of a circle, in the midst whereof God hath his Throne. All enioy his presence to their full contentment, though there be some nee­rer his Throne then others; for, without the cir­cle of the foure liuing creatures, representing principall Angels, there stands a great number of other Angels, singing praise to the Lord. Now as for the foure and twenty Seates, let that bee re­membred which we haue said of the number of the Elders, and the same is to bee vnderstood of the number of their Seats: let vs not thinke there are no more seats for Saints, but foure and twen­ty. In my Fathers house are many Mansions, said our Ioh. 14. 2. Sauiour.

Here the doubt is, how Seats and Crownes are How Seates & Crownes are ascribed to the Church Mili­tant. ascribed to the Church Militant, sith we are yet vnder the crosse, and not come to the Crowne. Of this I gaue warning before, that the Church is described here, not as shee is simply, but as shee [Page 94] will be, or as she is in the decree of God, and is here in the Vision represented to S. Iohn. Now the Saints in their pilgrimage full of wandrings, haue no permanent seates, they are chased from Cities into the Wildernesse, and accounted the off­scourings of the world, [...]: but do Satan, 1. Cor. 4. 13. and his instruments what they can, the Church is, and shall bee glorious, euery member thereof hath a seate and resting place in vnspeakeable glo­ry prepared for them. If therefore wee faint by looking to the Church in her ignominy, in her wandrings and persecutions now vnder the crosse; let vs looke vp here, and take a view of that glo­rious estate, whereunto in Gods counsell they are ordained, and which now in part she enioyes, and in all her members shall hereafter fully enioy.

Now one part of her is like the halfe darkened The Church properly com­pared to the Moone. body of the Moone, which is obscured, when the other halfe shines most brightly, but the Sunne of righteousnesse shall illuminate the obscured part also, then shall her glory be complete fully. No malice of the deuill, no weakenesse of Saints militant, no power of hell, nor pride of persecu­ting enemies, shall be able to hinder this: Let this comfort sustaine vs against all bitternesse of our present crosses.

And vpon.] Now followes a larger description Why thev who sit on the Seat, are called El­ders. of them who sit on the Seats: they are called El­ders, they are said to be clothed in white Rayment, and to haue Crownes of gold vpon their heads. See what a glorious Court the Court of Heauen [Page 95] is; all the Courtiers there are Seniors, Kings, and Priests: first, they are said to be Seniors, not for their number of yeeres, but for the ripenesse of their iudgement. Here we are Infants, and the little Babes of Iesus, but his grace makes vs to 1. Ioh. 2. 1. grow till we become Seniors: by this grace chil­dren now die, as if they were an hundred yeeres old, Esay 65. 20. and the efficacie of his blessing shall complete vs there; none ignorant through yong age, none impotent through old age, shall be there; all shall attaine to the fulnesse of Christs age, and be perfect in him.

Clothed in white rayment.] Their garments de­clare The white rayment of Saints is their two-fold righ­teousnesse. them to be Priests also. This white Ray­ment is afterward called Finelynnen, and is there expounded to be the Righteousnesse of Saints: and 1 One imputed. this is two-fold; one imputed, by which Saints are iustified, and this is perfect; for it is the righ­teousnesse of Christ giuen vnto Saints, by the free gift of God, and apprehended of them by faith; and in this sense it is not aliena, as Papists taun­tingly and ignorantly call it, but propria sanctorum iustitia; it is not the righteousnesse of another, but their owne; by as good right as any other good they haue, may be called their owne; namely, by the free donation of God. The other righteous­nesse 2 Another, in­herent. is inherent in Saints, and this in such as are Triumphant, is perfect as concerning their soules, wherein no spot nor wrinkle remaines; but in such as are Militant is imperfect, yet growing and en­creasing daily to perfection. More concerning [Page 96] this white linnen, and where from the similitude seemes to be borrowed, see chap. 15. ver. 6.

And on their heads Crownes of gold.] This betoke­neth Their Crowns note their Royall Digni­ty. their Royall or Kingly dignity; all the Saints are Kings to their God. Such as haue foughten the battell, do now enioy the Crowne; such whose war-fare is not yet accomplished, are sure of the victorie: for, we runne not as vncertaine, but cer­taine, 1. Cor. 9. 26. and we know, that through, him who loued vs, Rom. 8. we are more then Conquerors.

VERSE. 5. ‘And out of the Throne proceeded lightnings, and thundrings, and Voices, and there were seuen Lampes of fire burning before the Throne, which are the seuen Spirits of God.’

HEre is shadowed to vs a two-fold operation of the Maiestie of God sitting on the A two-fold o­peration of God, here is figured. Throne; the one terrible to his enemies; the o­ther gracious and comfortable to his Saints: his iudgements vpon the aduersaries are exprest by 1 One terrible to his enimies, compared to lightning. three names, Lightnings, Thundrings, Voices: they are compared to Lightnings, because they are speedy, and incuitable; for this same cause also, they are compared to Arrowes, [...]ee s [...] out his Psal. 18. 14. [...]rrowes and scattered them, and hee sent out Light­nings, and disco [...]sited them. Next, they are com­pared 2 To Thun­dring. to Thundrings, because they terrifie, and afray men; The Lord thundred in the heauens, and Psal. 18. 13. [Page 97] the Highest gaue his voice, hai [...]e-stones, and coales of fire. Hee proclaimed his Law with Thunder, and Is­rael was afraid; yea, Moses trembled for feare. If Exod. 20. the Proclamation be so terrible, what will the exe­cution thereof be? For this cause, Amos speaking of God comming to iudgement, vseth these words, The Lord shall reare from Sion, and vtter Amos 1. 2. his voice from Ierusalem. The two sonnes of Zebe­deus, Mark. 3. Iames and Iohn were called Boanerges, the sonnes of Thunder, for their dreadfull, and powerfull deliuery of the fearefull iudgements of God. It is a beastly stupidity in man, not to hum­ble himselfe when the God of glory thundreth. It is Psal. 29. 3. recorded of Caligula, albeit he despised all Diui­nity, Su [...] ca. 5. yet was hee afraid of the Thunder; and that hee was wont, Ad minima fulgura caput obuol­uere, ad maiora vero proripere se ex strato, & sub lec­tum se condere: at the least Thunder to couer his head, and at the noise of the greater, to hurle out of his resting place, and hide himselfe vnder his bed: but the wrath figured heere by Thunder is much more to be feared. Thirdly, they are called 3 To Voices. Voices, namely; such voices whereby hee speakes to the wicked in displeasure: Then shall hee speake Psal. 2. 5. to them in his wrath, and vex them in his sore dis­pleasure.

The other operation is figured by seuen bur­ning The other gra­cious, & com­fortable to his own children. Lampes of fire, expounded to be the seuen Spirits of God: Thus are represented the wor­king of God, in communicating by his seuen­fold Spirit, grace to his Saints, to illuminate, to [Page 98] quicken, and to purge them. That grace is com­pared to fire, is plaine in holy Scripture; One com­meth Mat. 3. 11. after mee, who shall baptize you with the holy Ghost and with fire. At the feast of Pentecost the holy Ghost descended vpon the Apostles, in the similitude of firie clouen tongues. And this Spi­rit Acts 2. beeing one, is said to bee seuen, or seuen-fold, to expresse that fulnesse and perfection of grace, which is in him, & to Saints communicat by him. And the Spirit of the Lord shall rest vpon him, the Esay 11. 2. spirit of wisedome and vnderstanding, the spirit of counsel, and of might, the spirit of knowledge, and of the feare of the Lord. There are diuersity of graces, 1. Cor. 12. 4. but flowing all from one Spirit. Againe, they are expressed by seuen, to note the continuall influ­ence and communication of grace by the Spirit vnto Saints.

VERSE. 6. ‘And before the Throne there was a Sea of glasse, like vnto Christall; and in the midds of the Throne, and round about the Throne, w [...]re foure beasts full of eyes before and behind.’

HItherto we haue heard a description of those The glassie S [...]a is a figure of this world. creatures, ouer whom, and in whom GOD ruleth as King of Saints. Now followes a descrip­tion of another sort of creatures ouer whom hee rules: for this Glassie sea figureth not Angels, as saith Arethas; nor yet Baptisme, as Victorine, Beda, [Page 99] and Haymo say; nor yet the holy Scripture, as thinks Ioachimus. Which two last opinions are followed by many late Writers; but it figures this World, & all creatures therein, who like a round Christall Globe are before the Throne. That waters in this Prophecie figure people, see in that place, The Reuel. 17. 15. waters which thou sawest, are people, Nations, multi­tudes, and tongues. The world sometime fi­gured by the Moone:

Sometime the Lord figureth the world by the Moone, which is subiect to continuall changes. The woman representing the Church, is clothed with the Sunne, but hath the Moone vnder her feete: to shadow vnto vs, how all true-hearted Christians are contemners of the world, they trample vpon it, contenting themselues with Iesus Christ, and resting in him, as in their glory.

Sometime also the world is figured by the Sea, And sometime by the Sea, which is euer waltring, and neuer stan­deth in o [...] estate. as here, and in the fourteenth chapter; the sea is alway tumbling and waltring, it stands neuer sta­ble in one estate; the waues thereof which now are highest, are incontinent lowest, ouercome as it were with the force and furie of others: thus they dash one against another, and are neuer at rest. So is it with men in this world, vncertaine, and vnsta­ble is th [...]ir estate; rich this day, poore to morrow, now a King, incontinent a captiue, highest in the Court this day, like Haman, highest to morrow Ester. 7. on the gallowes. This day the King leanes on the shoulder of the Samaritane Prince, the next day 2. King 7. the people tramples him vnder their feet. Neither is it simply represented by a sea, of which type see [Page 100] more chap. 16. verse 3. but by a glassie sea, to de­clare the fragilitie thereof; it hath a faire & splen­dent shew, but no solidity: the best thing in it is man, yet is he but like a vessell of glasse, most easi­ly broken, as daily experience declares.

And thirdly, it is said to be like vnto Christall, It is christal­line transpa­rent, because all things in it are manifest to the Lord. which is transparent, so that a man looking into it, sees through it, and euery mo [...]e therein is manifest vnto him. This doth properly expresse that cleere and liuely sight, which the Lord hath of most se­cret things done in the world. All things are naked Heb. 4. 13. [...], and manifest vnto his sight. [...], opened vp, and as it were spelled out. Naturall men may restraine his prouidence within the hea­uen▪ This is the voice of Atheists, The Lord walks Iob. 22. in the circle of heauen, the cloudes hide him, that hee cannot see. They are like vnto foolish children, who if they hide their owne face that they see not, doc thinke that none sees them. But they haue an an­swere from the Psalmist, The Lord hath his dwelling Psal. 139. on high, yet he abases himselfe to behold things in hoa­uen, and in earth, the darknes is no darknesse, but to him darknes and the light are both alike.

This also should waken vs to the practise of that A dehortation from the loue of this world. Apostolike precept, Vse this world, as if [...] vsed it not. Sith the world is resembled to a sea, let vs cō ­sider, 1. Cor. 7. 31. how the sea is a good element for nauiga­tion, and transportation of men from one Coun­trey to another, but euill for habitation. Men are gladdest, when their course is shortest on the sea, and their hearts are at their hauening place, long [Page 101] before their Barks can carry their bodies vnto it. ☜ Wee should so liue in this world, as passing through it to our heauenly harbour, soiourning in it, but not dwelling in it. The greatest pleasures of The best plea­sures thereof, are like the salt waters of the Sea. this world are like the waters of the sea, salt, bitter, and vnwholsome to drinke. Hee is in the worst estate that hath his belly most full of them. Let vs looke to them with lothsomnesse; but aboue all, beware we drinke not of them with greedines, for they will proue deadly at the length.

And in the midds of the Throne, and &c.] Fol­lowes Angels descri­bed, 1. From their place. 2. From their nature. 3. Frō their number. 4. From their properties. 5. From their function. a description of the third and most excellent sort of creatures pertayning to the Court of the great King: these are holy Angels, in whom, and by whom God ruleth, and they are described, first from their place, next from their nature, which is to be taken out of their name; thirdly, from their number, fourthly, from their properties, and last­ly, from their function.

Some by these foure beasts, vnderstand the four How by the foure beasts, some vnder­stand the four Euangelists. Euangelists. It were easie to shew whom they follow in this opinion, but needlesse. It was hard for the first Fathers, such as Victorine and others, who wrote vpon this booke, to vnderstand it, so long before the accomplishment thereof. And as for others in the middle Age, wherin the Church was darkned with Popery, they are not much to be regarded; for no man indued with the spirit of error shall vnderstand this booke, yet all these trot on in this common Commentary, and will haue these foure beasts foure Euangelists. But this is to [Page 102] be lamented, that now in so cleare a light, so many worthy men should haue been miscarried by them out of the way.

But leauing them, we haue first to cleere, that But in truth they figure the company and order of prin­cipall Angels. these creatures figure Angels, and such Angels as in precellencie of dignity, and prerogati [...]e of place, are neerer vnto the Throne, then other An­gels be; for in the fifth chapter, ver. 11. after the song of the foure liuing creatures, followes the song of many Angels, that are said to be there in a circle without them: and in the 15. chapter ver. 7. one of the foure giueth vnto the seuen An­gels, their Vials full of the wrath of God; their first testimony proueth that the foure, being name­ly put for the whole order, haue the precellencie of place; the other proues they haue the preroga­ti [...]e of dignitie.

Yet to come neerer, many of the Interpreters This Vision cōpared with the like in E­zechiel, will be the more easi­ly vnderstood. do agree, that in this Vision, allusion is made to that which Ezechiel in his first chapter setteth downe; for in this Prophecie the Spirit of God euery where followeth the phrase, and alludes to Ezech. 1. the Visions of Prophecies in the old Testament: and of this iudgement are Iunius, Foxus, Merchi­ston, Grasserus, Ribera, with many others. Now, in that Vision is shewed to Ezechiel, how hee that sits on the Throne ruleth all by the ministerie of his holy Angels, there they are figured the same The foure Beasts in the originall, are foure liuing creatures. manner of way, to wit, by the Lyon, a Man, a Bullock, and an Eagle; except that there, euery one of them is figured all these foure waies; these [Page 103] that here are called [...], there are called [...], li­uing creatures: and that in all the English Trans­lations whatsoeuer, they are translated Beasts, the cause seemes to be in the penury of our Language, that hath not any proper word to distinguish [...] from [...]. Alway that these are Angels And are ex­pounded by the Spirit of God, to be Cherubims. Ezechiel expounds himselfe, chap. 10. ver. 20. And the Beast that I saw vnder the God of Israel, I vnder­stood that they were Cherubims. Ezechiel saw his Ezech. 10. 20. Vision in the captiuity of Babel, at the Riuer Che­bar: and S. Iohn saw his Vision being banished by Domitian, into the Ile Pathmos: one truth by the same types is represented to both: so the one very well may serue for a Commentarie to the other, to let vs see that these creatures are in­deed neither Beasts nor men, but Cherubims, or Angels.

Now to come to their description; we haue The place of these holy An­gels, they are in the midst of the Throne and round a­bout it. first to consider the place wherein S. Iohn sees them, In the midst of the Throne, and round about the Throne: For vnderstanding of this, take vp the Throne to appeare a little lifted vp from the earth; in the midst vnder it are the bodies of these creatures, and at euery corner looke out their fa­ces, so are they both in the midst of the Throne, and round about it. This glorious Ruler hath his The Throne of God is cō ­passed w [...]th Angels, not for any need, but to shew his glory, and to comfort his Church. Throne compassed with holy Angels, not that he needs any of them, but for the greater comfort of his Church; as also to shew the great glory of his Maiestie. Many Aramites came against Elisha in Dothan, his seruant was discouraged, so was not [Page 104] himselfe; There are more (said he) with vs then are 1. King. 10. 20. against vs. And many (may we say) are our ene­mies visible, and inuisible; but more and stronger are the seruants of our God, who stand for vs. Salomon builded a Throne, the like of it was not in any Kingdome, it ascended by sixe steps, and on euery side were grauen Lyons ouer-guilt with gold, but they were without life, and could not punish the Kings enemies: But our King his Throne is compassed with Angels more terrible and strong then Lyons, to teare his enemies in peeces at his commandement. He sent but one of them against Senacheribs▪ Army, and another Esay 37. 36. against the Kingdome of Egypt, no power of man could resist them.

This for their place: the second thing in their What Angels are as concer­ning their na­ture. description is their nature, to be taken vp, as I said out of their names [...], liuing creatures, figu­red by Men and Lyons, but indeed as I haue shewed, are Angels. Their name here is gene­rall and common to all creatures, that haue life, but compare it with other places, and yee shall see they are Spirits, Hee createth his Spirits, his Psal. 104. 4. Messengers. An Angell then is a Spirit, but Spiri­tus creatus completus. When I call him a Spirit, I distinguish him from Lyons, Bullockes, Eagles, that haue bodies without spirits; when I call him a created spirit, I distinguish him from God who is a Spirit, but the Spirit the Creator of all, or as Moses cals him, The God of the Spirits of all flesh. Numb. 16. 22. And when I say that an Angel is a spirit complete, [Page 105] it is to distinguish him from the spirit of man, which to the complete subsistance thereof requires August. Enchi­rid. cap. 18. a bodie, which Angels do not, called therefore by Augustine, Personae.

The third thing pointed at in their description, Of the num­ber of Angels. is their number: they are said to be foure, to shadow their sufficiency for their administration and execution of Gods will through all the foure corners of the world; but not as if they were one­ly Dan. 7. 10. foure, and no more; for thousand thousands minister to him, and ten thousand thousands stand before him. The Chariots of God are twenty thousand; Psal. 68. yea, The company of Angels is innumerable, saith Heb. 12. 22. the Apostle; and so they are indeed in respect of vs, howsoeuer to the Lord, their number be defi­nite, and certaine.

The fourth thing in their description, is their The proper­ties of An­gels. properties, many manner of waies figured to vs; they are said to haue eyes before, eyes behind, and in the eighth verse, eyes within, figuring their manifold knowledge; for which also Nazi­anzen Nazian. orat. 2. de Th [...]o▪. called them Secundaria lumina, secondary lights: there is a three-fold sight, which they ne­uer want; a sight of God, a sight of themselues, How they are said to haue eyes before, eyes behind, and eyes with­in them. and a sight of the creature; by their eies before, they looke vnto God, delighting to behold his face continually, from it are they styled Aphnim. By their eyes within, they looke alway to them­selues; by their eyes behind, they looke to the creature, whereunto God sends them, they know and vnderstand them, and what they haue to do [Page 106] with them. If at any time according to the com­mandement giuen them, they come forth to exe­cute their message, either of Mercy, or Iustice, ☞ on the creature, then do they in such sort looke to the creature, that their eye is neuer turned from the Lord their Creator: Nunquam sic for as exeunt Gregor. Moral. a diuina visione, vt internae contemplationis gaudijs priuentur; they neuer come out in such sort from the sight of the Diuine Maiesty, that they are depriued of the ioyes of internall contemplation, which they haue by beholding him.

Oh! that we had these three-fold eyes, that we Lamentable is our estate for the want of this three-fold sight. might know the Lord, and delight continually to behold him, that we might know the creature so, that in looking to it, we were not intangled with it; and thirdly, that we might know ourselues. But alas, here is our misery, our eyes are behind vs, wee see the workes of God better then we see God himselfe, whereof it comes to passe, that we delight our selues more in the creatures, then in the Lord who made them: we looke so to the creature, that we lose the sight of the Creator; yea, by beholding things without vs, we forget those which are within vs. Salomon saith, A wise mans eyes are in his forehead, and his heart is at his right hand. What wisedome then can be in vs, who are still looking back to those things which of force we must leaue behind vs; and will not look forward to the Lord, with whom we hope to remaine for euer?

VERSE. 7. ‘And the first Beast was like a Lyon, and the second Beast was like a Calfe, and the third Beast had a face like a man, and the fourth Beast was like a flying Eagle.’

HE insists still in the description of their pro­perties; Why Angels are represen­ted by Men, Lyons, Bul­locks, and Ea­gles. he saith that they were represented to him like Men, Lyons, Bullockes, and Eagles; not that Angels haue any such shape of them­selues, as I haue shewed before, but to declare vn­to vs, that whatsoeuer is excellent in the best creatures of the world, Angels haue it: they haue vnderstanding like Men; they haue animo­sitie, and courage like Lyons; strength, for la­bour, like the Bullocke, or Oxe; celerity, and swiftnesse, like the Eagle: thus are they vnder­standing, couragious, laborious, and agill crea­tures. And it is to be obserued, that these pro­perties, which are seuerall in the creatures, are Ezech. 1. coniunct in the Angels, and therefore in Ezekiel his Vision to euery one of them, all these foure faces, faces of these creatures are ascribed. The manifold wisedome of God appeares in the variety of his crea­tures.

The manifold wisedome of God appeares in the variety of his creatures. All the Naturalists in the world, haue not, shall not, attaine to this one thing, to know how many sorts of creatures the Lord hath made: but this doth yet much more commend his wisedome, that hee hath distingui­shed euery one of them from another, so that [Page 108] euery creature hath in it a seuerall stampe of the singular goodnesse and wisedome of God: not Not in the great onely, but in the smallest also. they of the greater sort onely, such as the Elephant in the Land, and Leuiathan in the Sea; but the smaller sort, such as the Bee and the Emmet, for our God is not mole, sed virtute magnus: in his biggest creatures he hath left some token of his incomparable strength; in his smaller creatures againe hath he left some shadow of his maruel­lous wisedome. But, as I said, all these sparkles of diuine goodnesse and wisedome, which here are scattered seuerally among the creatures on earth, are all to be found amassed and conioyned together in the Angels of heauen. All which What assu­rance we haue of good things prouided for vs hereafter. should leade vs vp further to consider; Sith such variety of good things are prouided for vs, and we see them in this world, what shall we looke for in the world to come? Through faith we vnder­stand Heb. 11. 3. that the worlds were framed by the word of God. Let vs not thinke, there is not a world after this, far be that from vs; but let vs look for a better: we see the beauty of this world, but let vs be assu­red, the beauty of the other is such, as the eye saw neuer. Our best things here, are but shadowes of those better which are aboue. The Lord streng­then our faith to beleeue. Alway this I haue spo­ken out of this ground, that the Spirit of God not finding one creature on earth meete to represent that variable good which is in Angels, doth ioyne foure of the best together, which yet all do come farre short of the excellency of Angels.

VERSE. 8. ‘And the foure beasts had each of them six wings, and they were full of eyes within, and they rest not day and night, saying, Holy, holy, holy, Lord God al­mighty, who was, and is, and is to come.’

THE last of their properties, they are said to Six wings are ascrybed to e­uery one of these Angils. haue sixe wings euery one of them. To what end wings are ascribed to them, Esay doth tell vs, With two they couer their face, with two they couer their Esay 6. 2. With two wings they co­uer their fac [...]: these are 1 An humble e­stimation of themselues. 2 A reuerent e­stimation of the Lord. feete, and with two they flye. The wings wherewith they co [...]er their face, are first an humble estimati­on of themselues, next, a reuerent, and great esti­mation of the glorious maiestie of the Lord their GOD. They acknowledge his glory greater then that they can behold it, they are neerest the throne but fardest from pride. Among men we vse to say, that Familiaritie engendreth contempt: it is not so with the Lord, they who are most familiar vvith him, doe most of all reuerence and feare him. The onely cause why men are so bold to dishonor the Lord, and to vse his Name without any reuerence, is, for that they are strangers from him, they know him not, and are not acquainted with his Maie­stie.

Hitherto tends that similitude of Saint Chryso­stome, [...], Chrysost. in Mat. hom. 26. &c.

For euen as the quicker our sight is, the better Heauenly creatures are most humble. we learne, and perceiue how farre wee are distant from the heauen; whereas to a dimme eye, the [Page 110] heauen seemes to be neere-hand, and hard vpon it: euen so, the more we excell in vertue and ho­linesse, the more we perceiue what a great diffe­rence is betweene the Lord and vs; yea his best creatures are nothing in comparison of his glori­ous Maiesty.

Let this serue for a warning to these presump­tuous Hereby are condemned Pharisaicall and Popish spirits, who dare stand vp with vncoue­red face, and glory of their merits. Pharisaicall spirits, Semipelagian Papists, who dare stand before the Lord, and glory of their fa­stings, of their almes, of their merits, of their iu­stification by their workes, and of their perfit ob­seruance of the Law. The holy Angels couer their faces, and acknowledge their insufficiencie in comparison of the Diuine Maiestie, and thou vile worme of the earth, wilt glory of thy suffici­encie. Vae generationi huic miserae, cui sufficere vide­tur Ber. Ser. cont. vi­tium ingratitud. insufficientia sua: Wo be to this miserable sort of people, to whom their insufficiencie seemes sufficient.

It is not the least part of true Philosophy, for a man to knowe himselfe; and onely hee knoweth himselfe best, who esteemeth himselfe to be nothing. Abraham called himselfe dust & ashes: Gen. 18. and Dauid esteemed himselfe to be but a vvorme, [...], & all Saints, Chrysost. in Mat. [...]om 26. saith Saint Chrysostome, after this same manner, a­base and cast downe themselues. But they vvho with the Apostat Angels will exalt themselues, wil contend with Michael, and presume aboue that which indeed they are, let them here see of what spirit they are.

[Page 111]The two wings wherewith they flye, note first The two wings where­with they flye. their sublimitie, they are no creeping, but flying creatures. Vnder the Lawe, profane worldlings 1 Their sublime disposition, they are no creeping things. were figured by vncleane beasts, that creepe on the earth with all foure: they are cursed with the curse of the Serpent, they lick the dust of the earth: but Christians should be like vnto Angels, not creeping, but flying creatures. A bird, so long 2 Their willing readinesse to obey. as it is flying aboue, is in no danger of the snare. Many snares hath Satan that crafty Hunter layd for vs: the best way to eschew them, is, that our hearts frequently flie vpward toward the Lord.

Next, their willing readinesse to execute the will of the Lord without delay. S. Bernard makes By the two wings Bernard vnderstands knowledge and deuotion. Bern. de verbis Esaiae Serm. 4. the two wings of these▪ Angels, to bee Know­ledge and Deuotion; these are also good for vs to flie withall: Leuat cognitionis ala, sed sola non suffi­cit, the wing of knowledge lifts vs vp, but it alone is not sufficient. As the bird that hath but one wing, the more it striues to flie, the more it fal­leth, Ruit citius quae vna tantum ala volare conten­dit: To striue to flye with one wing, is the ready way to fall. So he that hath knowledge without deuoti­on, the more he seekes to ascend, the more he fai­leth.

Naturall Philosophers may stand for an exam­ple, Rom. 1. who knowing God, did not glorifie him, but va­nished in their owne cogitations, and became fooles. And let deuotion againe be neuer so zealous and feruent, yet without knowledge it cannot carry vs vpward: Zelus absque scienti [...], quo vehementius ir­ruit, eo gra [...]ius corruit, for zeale without know­ledge, [Page 112] the hotter it is, the more hindersome it is.

The two wings wherewith they couer their The wings wherewith they couer their feet, are sanctity, and modesty. feete, figures their sanctity and modesty, they are conuersant with men according as God employes them, but communicate not with the sinnes of men, they defile not their feete with our polluti­ons, but haue them alwaies couerd: As the Sun giueth his light to most filthy places, but parti­cipates not of their vncleannesse, so is it with An­gels. But alas, farre are we from this perfection, it is a difficill thing to liue in the company of pro­fane men, and not be infected by them: If we be not burnt with their fire, hardly shall we escape vn­blacked with their smoke.

The other wing for couering their feete, is their Modesty, whereby they dimit themselues to our capacity: they appeare with bodies and colours, white, sprickled, and red, hauing indeed neither zach. 1. bodies nor colours, yet are men astonished and confounded at their lowest apparitions: So farre are we degenerate from our first estate, that wee cannot now abide the most modest, and base ap­parition of an Angell.

And they ceased not day nor night, saying;] In In the last place they are described frō their functi­on, they are not wea [...]y in praysing God. the last place wee haue their function described, which is a continuall and vncessant praysing of God; they are not weary, being alway delighted with new matter of ioy flowing from the sight of God; for as many eyes as they haue, they can ne­uer comprehend that infinite goodnesse which is in him: new sights make them alway to renew [Page 113] praises vnto God, and in this they stand as paterns vnto vs, teaching vs to practise these precepts, Re­ioyce 1. Thes. 5. 16, 16, 17, 18. euermore, Pray continually, In all things giue thanks. We should alway pray, for we neuer want cause; we should alway giue thanks, for if we can obserue it, we neuer want matter. Prayer & praise Prayer and prayse are good parts of diuine wor­ship, but praise the most ex­cellent of the two. are two excellent parts of Diuine worship, but of the two, praise is the most heauenly and Angelike vertue. In prayer a man respects himselfe, seeking from GOD, that which he cannot want; but in praise man respecteth God, giuing vnto the Lord that which is due to him. Againe, prayer pertaines to this life principally, et est eg [...]ntium ac miserorum, praise pertaineth to the life to come, et est beatorū ac glori [...]icatorum. Let vs therefore learne of Angels to praise the Lord, beginning that vpon earth, which shall be our continuall exercise in the hea­uen.

The tenor of their song followes, wherein three Three things in their song doe they as­cribe to the Lord. things are attributed to God, 1. Holines, 2. Omni­potencie, 3. Eternitie. The first of these hath one word thrise repeated, and that as Esay saith, with an Antiphonie, or answering of one Angel to ano­ther, Esay 6. Ang. de side ad Pet. cap. 1. Vnum Iehouam celebrant repetendo vnum & idem (Sanctus) Trinum agnosc [...]nt ter repetendo, quod vni tribuerunt: they acknowledge one GOD, whom they esteem onely holy, and repeating one thing thrice, a Trinitie they acknowledge in that blessed Vnitie of the Godhead; but this mysterie is better warranted by other, and more pla [...]e te­stimonies of holy Scripture. But to returne, the [Page 114] Lord is so holy, that he is holinesse it selfe. As the 1 Holinesse, which is so proper to him, that there is none so holy, as the Lord. Sunne is among the lights of the firmament, so is the holy Lord among his Saints or holy ones; what light they haue, is no light if it be compared with the Sunne, they hide themselues when the Sunne shineth, and all the holinesse of most holie creatures, is nothing in comparison of the thrice holy Lord. At his brightnesse Angels couer their faces; they are holy by creation, redeemed ones are holy by communication, other things are also holy by separation, as was Ierusalems Temple of old, and now are the elements in both the Sacra­ments holy; but none, neither Angel, man, nor a­ny other creature, holy like the Lord.

The next thing they ascribe vnto him, is Om­nipotencie, 2 Omnipotency consisting in these two: 1. That he can do what hewil. 2. That against his nature and truth hee can doe nothing. which consists in these two; First, that he can doe whatsoeuer he will. Next, that against his owne nature and truth, he cannot do: for that were impotencie, and not omnipotencie: He can not lie, nor deny himselfe, nor come against his owne Word. The first of these renders instructi­on for Atheists; the other for Papists. It is a com­mon question of profane men, whereby they im­pugne the truth of Gods promises, How can this Mouthes of A­theists who cal Gods power in question, bound vp. be? The Samaritan Prince, when he heard Elize­us prophecie of plentie of victuall, that should be in Samaria on the morrow, though the day be­fore it was sore pinched with Famine, most dis­dainefully answered him, Though the Lord would 2. King. 7. 2. make windowes in heauen, can this thing come to passe? There the Lord sayes, This I will doe: and man by [Page 115] the contrary, This the Lord cannot doe: but the Lord was and will be found true, and euery man a lyer.

Yea, the very deare children of God, out of the Weakenesse of Saints helped by the consi­deration of God his omni­potency. Gen. 18. remanents of their infidelitie, oftentimes fall in­to the like transgression. When the Angel promi­sed Sara a child, she receiued it with the like answer, How can this be, sith I am waxed old? Yea, when the Lord promised to giue Israel flesh enough for a moneth, Moses distrusted it, Shall all the Sheepe and Numb. 11. 22. Beeues be slaine for them to find them? or shall all the fish of the Sea be gathered to suffice them? But they in effect receiued one answere, Is the hand of the Lord Esa. 50. 3. shortned, or is there any thing impossible to the Lord? Consider who he is that saith hee will doe, and all such doubts shal cease, which makes men enquire, How can this be done?

The other renders instruction for Papists; they Papists abuse the omnipo­tency of God, in making it militant a­gainst his truth. vrge Gods omnipotencie, to prooue their new­found, and fond transubstantiation, but to no pur­pose; for in this they make his power to fight a­gainst his will, and to reuerse his owne Word, & the plaine Articles of our faith. They inforce vp­on vs that we deny Gods omnipotencie, but with­out cause; this fault is their owne, and not ours, They limit the Holy One of Israel, and indeed deny Psal. 78. 41. his power, when they say, He cannot giue vs the body of Christ, except he create it of bread. We verily belieue, that in the holy Sacrament there is a real donation made of Iesus Christ to all reue­rent and right Receiuers, that bread is the body of [Page 116] Christ, that wine is the blood of Christ. God is al­waies as good as his Word, and giues vs no lesse, then he saith he giues vs. But for all this, there is no reason why we should bind the Lord to transub­stantiate the Bread, as if without transubstantiati­on of the bread, hee were not able to giue vnto vs the body of Iesus.

Now the third and last thing for which they 3 They ascribe to him the praise of eternity. praise the Lord, is his Eternitie, and euerlasting Beeing, Who was, and who is, and who is to come. This is a circumlocution of his Name, I am, ex­pounded more plainly in the next words, Hee li­ueth for euermore. Solus verè est, qui nec à (fuit) Bern. in Cont. Scrm. 31. praeciditur, nec ab (crit) expungitur. (crit) non tollit illi esse ab aeterno, nec (fuit) tollit illi esse What great comfort com­meth to the Church by the consideration of God his eternity. Eccles. 1. Heb. 1. 11. in aeternum. Beeing is so proper vnto God, that when I say, He was, it takes not away that hee is, & will be: and when I say that He will be, it takes not away that he was and is. And this serues great­ly for the comfort of the Church of God, One ge­neration passeth, and another commeth, (said Salo­mon,) The Heauens shall perish, but the Lord doth re­maine. He that was with Noah in the Arke, vvith Israel in the Red-sea, with Daniel in the den, with the children in the fire, with Ioseph in the prison, with Elisha in Dothan, enclosed by Aramites with Ezechia in Ierusalem, besieged by Chaldees, he is still in his Church this day, and will be for euer.

VERSE. 9. ‘And vvhen these liuing creatures gaue glory and ho­nour, and thanks to him that sate on the Thron [...], which liueth for euer-more.’

THe song of Angels is seconded by the song The song of Angels is so­conded by the song of redee­med Saints. of redeemed Saints, one of them prouokes another to praise GOD. It should be with vs on earth, as it is with them in heauen, euery Christi­an should prouoke another to pietie: so Saint Paul 2. Cor. 9. 2. Thus one of vs should pro­uoke another to plety. praises the Corinthians, that their zeale had pro­uoked many. But now most part of men liue, as if they were set in the world to bee censurers of all men, examples to none, they will neither prouoke others to good, nor be prouoked by them, yea e­uen in the holy assemblies, there they are silent, if not worse exercised, when others beside them are praysing the Lord.

Three things these liuing creatures are said to In their song they giue three things to the Lord. giue vnto the Lord, Glory, honour, thanks. Where first it comes to be considered, how is it that any creature, either Angel, or man, can giue vnto the Lord, Who hath giuen to him first, and it shall be re­compenced? Rom. 11. 35. But there is a great difference between these two, God giuing to the creature, and the creature giuing to God. When God giueth, hee giueth to the creature that which it had not; An­gels, men, and all creatures, haue their beeing of him; but the creatures giuing to God, is an ac­knowledging [Page 118] of that in Him, which Hee hath al­ready; and this is the sacrifice of praise, or then if it be a sacrifice of distribution, either to the Great diffe­rence be­tweene these two, man his giuing to God, & Gods giuing to man Heb. 13. 1. Chro. 29. 14. poore, or any good worke, wherein the Lord may haue glory, as we are commaunded: To doe good, and to distribute forget not, for with such sacrifices God is pleased. This is also a giuing vnto God: but as Dauid calls it, is a giuing to God of that, vvhich God his owne hand hath giuen to thee; for what hast thou that thou hast not receiued?

The first of these sacrifices men of this age can willingly giue to the Lord, that is, the praise of all the goods they haue: but in the second they are more sparing. They will not giue backe to the Lord, the vse of that which his hand hath giuen them: faire profession, like the shew that Fig-tree made a farre off, but no fruite; whereof it comes to passe, that the glorious Gospell of Christ is e­uill spoken of by our enemies, because we doe not adorne it with our good works.

Now, concerning the difference between glo­rie, [...], honor, [...], and thanks, [...], it is plainely shewed by Musculus and others, I insist not in it.

VERSE. 10. ‘The foure and twenty Elders fell downe before him that sate on the Throne, and worshipped him who liueth for euermore, and cast their Crownes before the Throne, saying.’

THeir behauiour in praysing God, is noted to No dishonour to the most honourable creatures, to kneele to the Lord. be three-fold: first, they fall downe and hum­ble themselues before God, teaching vs by their example to do the like: It is no dishonour for the most honourable men of the world to kneele; yea, to prostrate themselues before the Lord. Come, let Psal. 95. 6. vs worship, and fall downe, and kneele before the Lord our Maker.

Next, they worship him that liueth for euer­more: The true Church wor­ships no crea­ture, neither Angell, not man. Gal. 4. 8. [...]. the true Church worships no creature, neither Angell, nor man, in themselues, nor in their Image; neither the worship of [...], nor yet [...]: sith the Galathians are conuinced by Saint Paul, for giuing the worship of [...] to such as by nature, are no Gods; how can Papists bee excused? Sith all their defence for the wor­ship of creatures is this, that they worship them not with the seruice of [...], which, say they, is due to God, but onely of [...], which may bee giuen to creatures. How weake a distincti­on this is, appeares by that I haue said; Pa­pists affirme, that they may doe lawfully that, which Saint Paul rebuked as vnlawfull in the Ga­lathians.

[Page 120]And last of all they are said, to cast their But giueth to the Lord all the glory of their saluation Crownes before the Throne; they empty them­selues of all glory, merite, and worthinesse what­soeuer, that they may giue the praise thereof vn­to the Lord. This is in effect the song of all Saints, Not vnto vs, O Lord, not vnto vs, but to thy Name Psal. 115. 1. be the praise.

VERSE. 11. ‘Saying, Thou art worthy, O Lord, to receiue glory and honour, for thou hast created all things, and for thy wils sake they are, and haue beene created.’

AFter he hath spoken of their behauiour, hee Creation, was a short Proui­dence, and Prouidence a long creation. subioynes their Song, wherein they acknow­ledge the Lord onely worthy to receiue glory, and honour, and power, and that for two causes; first, for the benefite of creation, by which all things were made; next, of prouident conseruation, by which all things are still conserued; for so are their words, They are, and they haue beene created. Crea­tion was a short Prouidence, producing all things in their kinds; Prouidence againe, is a perpetuall Creation, conseruing all things in their kindes: as he gaue vnto all their first being; so hee beareth Heb. 1. 3. vp all things by his mighty word.

Creation is a benefite common to all creatures, Creation cō ­mon to all creatures, not so the comfort of creation. but the comfort of it is not common; for they, who haue lost the dignity of their first estate, shall wish one day that they had neuer beene created; [Page 121] or, that they could againe be turned into nothing. But as here these Seniors praise him for their crea­tion; so, in the next chapter they praise him for their Redemption: And indeed, they onely finde comfort in creation, who, with the benefite of creation haue also receiued the benefite of Re­demption; for then Creation is a step to Glorifi­cation, and a meane of the execution of the de­cree of their Predestination to life: for if, first, we had not beene created, how should we haue beene redeemed and glorified?

Againe, sith he is the Creator of all according What reason we haue to serue God for our creation. to his owne will, when we looke vnto beasts, and other creatures inferiour to vs, let vs praise him, for that it was his will to make vs vnderstanding men. And again, whē we look to many men, whose conuersation is beastly, they being strangers from Ephes. 2. the life of God, let vs much more praise him, who hath made vs new men; sith all is of his will, what matter of vnspeakeable comfort haue we, that hee hath made vs children of his good will, that is, to whom hee is well willed in Christ? And because our weakenesse is great, let this serue vs for a spur Loth should▪ we be to dis­please the Lord, who made vs for his owne plea­sure. Psal. 104. 31. Gen. 1. Gen. 6. to sanctification; sith the Lord hath made vs for his owne pleasure, how loth should we be to dis­please him? It is said of the Lord, Let the Lord reioyce in all his workes: so, when hee looked to his workes, he saw that they were all good; but when he considered man, It repents me (said the Lord) that I made man, for hee is but flesh, and the imagi­nations of his heart are onely euill continually. Oh! [Page 122] how should this humble vs, that where the Lord hath ioy in all the rest of his creatures, hee is grie­ued at man, by reason of his transgression! and how loth should we be to displease the Lord our God, who for his pleasure and good will hath made vs, and out of his aboundant loue hath also redeemed vs!

CHAP. V.

VERSE. 1. ‘And I saw in the right hand of him that sate vpon the Throne, a Booke written within, and on the backe-side sealed with seuen Seales.’

THE first part of the Preparato­rie Vision, preceding the Pro­phecies which are to follow, wee haue heard in the former chap­ter: wherein S. Iohn sees the Ma­iestie of God the Creator, sitting on his Throne, ruling the world The second part of the Preparato [...]ie Vision, con­taining a de­scription of God the Re­deemer: according to his holy will. Nothing therein fals out by fortune, or accident, but all comes accor­ding to his Decree, written and registred in his Booke. Now followes the other part of the Pre­paratorie Vision; wherein S. Iohn sees the Maiesty [Page 123] of God the Redeemer, take the Booke out of the hand of him that sits on the Throne; and open it, that he might reueale to his Church, her trou­bles and battels that were abiding her vnto the end of the world. The Vision Preparatory is ve­ry Reuealing things to come, for the comfort of his Church. proportionall to the Prophecie following: As if the Lord this way did prepare his ser­uant; I am to let thee see fearefull changes, sore troubles by fraudulent and violent enemies, that shall persecute my poore Church; but warne thou them, that they be not discouraged; Thou seest, who sits at the Rudder of the world, and ruleth all the tumultuous waues of the glassie Sea therein: Nothing fals out but according as I haue de­creed, and the euent of things shall bee accor­ding as my Sonne hath reueiled out of this Booke, to my Saints. This is the summe of all: The rage of man shall turne to the praise of GOD: Psal. 76. 10. The LORD shall haue glory, his Church victorie, and the Enemies therof shame and con­fusion.

Three things haue we in this chapter: first, a de­scription The parts of this Chapter. of this Booke of the Reuelation: second­ly, a description of the Lambe of God, who ope­neth it: thirdly, thankes giuing for it both of men and Angels.

And I saw.] Wee may perceiue heere in The familiari­ty of God with his Saints once begun, stil encreases. the entry, how new sights, and new Reuelati­ons are multiplied vpon Saint Iohn; the Lord beganne to be familiar with him, and still he con­tinues: for whom he loueth, he loueth to the end, [Page 124] and causes them to encrease with the increasings of God, like the Sunne ascending to the noone­tyde of the day. Balaam and Balac both may con­spire Numb. 22. to curse Israel, but it cannot be; Putiphar may imprison Ioseph, but God shall be with him. Gen. 39. Reu. 1. 9. Domitian may banish S. Iohn vnto Pathmos from the fellowship of men, but not from the fauour of God; euen there shall the Lord be familiar with him. What Isaac spake of Iacob, stands as a sure decree to all the Saints of God, I haue blessed him, Gen. 27. 33. and he shall be blessed.

Of the manner of this sight, wee haue spoken We walke not here by sight, but by saith. once for all in the beginning of the fourth chap­ter. No doubt many of the Lords deare children wish they could see the like; such a sight as S. Iohn saw, or S. Paul saw when he was rauished into the third heauens: The one tels vs what he saw; for it was shewed vnto him, that hee might shew it to the Church: The other tels not what hee saw; yea, professes that the sight hee saw is more then euer man heard or saw, or man his heart is able to vnderstand; and this is to prouoke vs to long for that Day, wherin we shall be capable of this sight. In the meane time, if we see not such sights, as they saw, let vs reuerence the Lords dispensation: now we walke by faith, not by sight; the time when 2. Cor. 5. 7. wee shall see, is comming; now happy are wee, if we do beleeue.

A Booke.] We must still remember, that in all How the Lord is said to haue a Booke. this Prophecie, the Lord dimits himselfe to vse such formes, and representations, as we are best [Page 125] able to conceiue. Properly God hath no booke, [...]e needs not any such help of memory; but allusi­on here is made to Kings, who haue beside them bookes containing Lawes whereby they rule their people, or else the ancient Acts and Monuments Ester 6. 1. In it allusion is made to the manner of Kings, who haue their Re­gisters. of their Kingdom, as was that booke, out of which Ahasuerus learned, what good seruice Mordecai had done vnto him. The Lord hath his booke al­so, but farre exceeding theirs; for they haue onely a Register of things which'are done, they cannot tell what is to be done, and farre lesse can they pre­uent it: but the Lord hath in his Booke a perfect record of all things, which haue beene, are, or shal be to the worlds end, they are all appointed by himselfe.

Now what is meant by this book, is not agreed This booke cannot be the old Testament vpon by the Interpreters. Victorine, whom many follow, calls it the old Testament. Others more generally, the whole Scripture. But was not that Booke opened till now? And is it not plainly told Saint Iohn by the Angel, that the things foretold in this booke, are such as were shortly to come to passe, not such as had beene done before?

What Cotterius had for him by this booke to Other strange opinions con­cerning this Booke. vnderstand vitam, life, and by the strong Angel to vnderstand Legem, or the Law, which none can fulfill, we leaue it to himselfe, and his opinion also. The matter is so plaine out of the course of the Text, that it is strange, men will not take light out of Gods hand, when he offers it vnto them: for doth not the Son [...] take this booke from the Fa­ther? Doth he not open the seales thereof, and let [Page 126] Saint Iohn see what was written in it. Is it not the But in truth the booke is this same book of the Reuela­tion. very first and authentike volume of this Booke of the Reuelation, the copy and transumpt whereof Saint Iohn drawes out as he is commanded, and sends it to the Church? al the whole circumstances of the Prophecie make it so cleere, that it is strange how men too much enamored with their own cō ­ceptions should not haue perceiued it.

But because in holy Scripture often mention Bookes in ho­ly Scripture are of two sorts. occurres of sundry Bookes which are ascribed to God, let vs once for all remember, they are to be reduced to one of these two sorts; they are ei­ther 1 Metaphorical, and these are either vniuer­sall, or special. metaphoricall, or materiall; the first so called in respect of the metaphor or borrowed speech; the other so called in respect of the matter. The metaphorike bookes, are either vniuersall or spe­ciall; vniuersall are two, one mentioned by Dauid, Psal. 139. 16. In thy booke were all things written, which in continu­ance of time were fashioned. And this booke is the most large, as being a perfect register of all things, all persons, of all times, and this is the Booke of Vniuersall are two. Prescience. The other is the booke of Conscience, which albeit it be not so large as the first, yet I call it Vniuersall, because all men without exception haue it, they write it with their owne hand, & haue it in their owne custodie, and therefore shall not be able to speake any thing against the testimony thereof. Speciall bookes againe are also two, one Speciall are al. so two. Gen. 32. 32. Malach. 3. 16. called by Moses, The booke of life, contayning a roll of all Gods Elect: the other called by Malachy, A booke of remembrance, wherein the Lord registers [Page 127] the words and workes of the wicked: this booke God hath in his keeping, and it is euery way con­forme, and varies not from the booke of consci­ence that the wicked haue. The booke materiall 2 The other sort of bookes are materiall. is the Bible, whereof this booke of the Reuelation is a part. S. Iohn sees it first heere in this vision, and then, as I said, extracts the iust copy of it, and sends it to the Churches.

Written within and without.] For vnderstan­ding The forme of bookes vsed a­mong the An­cients, diffe­rent frō ours. of this, wee must know that the forme of bookes they vsed of old, was not like ours; they were long Roules, euery sheet at the end of ano­ther extending in length, folded and rouled vp about a peece of tree, or some other such thing; they might conueniently bee distinguished by seales: for the seale of the first being opened, all written in it might easily haue been read; the rest not so, vntill the remaining seales were opened al­so: they were commonly written on the one side, except where the aboundance of matter forced them to write on the backe, then were they called [...]. In the sixt chapter, it is said that Plin. lib. 3. epist. the heauens passed away like a scrole: for a scrole of parchment beeing opened and spred out in length, if it be let goe by him that holds it, returns speedily into a round againe. Ezekiel makes men­tion of the like Roule of a booke spred before him, written within and without. And as to Ezekiel the Ezech. 2. 9. Lord presented a roule, containing that which he had to shew vnto Israel, and was after written in the booke of Ezekiel, It a hoc loco per librum Iohanni Carthus. [Page 128] ostensum intelligitur scientia [...]orum, quae Iohanni fue­rant de futuro statu Ecclesiae reuelanda, quae & nunc in hoc Apocalypsis volumine sant descripta: So heere by a booke shewed to S. Iohn, is vnderstood the knowledge of these things which were to bee re­uealed to Saint Iohn concerning the estate of the Church to come, and which now are described in this booke of the Reuelation.

Alway, that S. Iohn sees this book written with­in What meanes the writing of this book with­out, & within. and without, it is to declare vnto vs, that it is a complete Prophesie, there is no blanke paper in this booke to be filled vp by any other: or if there were, who is this in heauen, or in earth, that can reueale that vnto vs, which Iesus Christ our bles­sed Sauiour hath not reuealed? None at all: wee are not to looke for any other Reuelation or Pro­phecie after this, til the Day come wherein Christ our Lord shall be reuealed in his glory.

Sealed with seuen Seales.] The Seales declare The booke is sealed, for surety and se­crecie. first, the surety, next, the secresie of this Prophecie; Surety: it is the manner of Kings to seale their de­crees which they will haue executed: so this book is sealed, to shew that the Lord will surely accom­plish that which is written in it. It is a Decree more sure then any of the Medes and Persians. Dan. 6. 8. Obscurity of Scripture pre­tended by Pa­pists.

Againe, the Seales declare the secrecie thereof: here are mysteries locked vp from the vnderstan­ding of Angels and men, if the Lord had not ope­ned them, and reuealed them vnto vs. The Iesuite Viega carpeth aduantage heere, to instifie that ca­lumnie of the Church of Rome, whereby they [Page 129] blot the Scripture with obscurity, & he brings ma­ny reasons to proue that it was expedient the holy Scripture should be penned in obscure māner. But I pray you lis not this vnsure reasoning, The book of the Reuelation is obscure, therfore al the books They looke to the seales wherewith the book is closed, but not to the Lambe who opened them. of holy Scripture are obscure? And sith they can looke to the Seales wherewith the book is closed, & complain of obscurity; why will they not looke to the Lambe who openeth the booke, & giue him thankes, who of a closed booke, makes it an open booke, and giues to it the name of a Reuelation? Lastly, as we haue said before, this booke was writ­ten, not so much to informe vs in the faith, as to confirme vs in it, that wee should not leaue the faith for these manifold troubles which in this book are foretold vs, that were to follow our faith. It is sufficient for vs, that in these books wherin the Lord teaches vs the way of saluation, hee speakes so plainely, that the entrance into his Word sheweth Psal. 119. 130. light, and giueth vnderstanding to the simple: The In bookes of Scripture writ­ten for our in­struction in the faith, God speaks plainly. Aug. de doct. Chr. lib. 2. c. 9. waters thereof in some places are so shallow, that a childe may goe thorow, though in others so deepe, that an Elephant may swimme. In his quae aperte posita su [...]t in Scriptura, inueniuntur illa omnia, quae continent fidem, moresque viuendi, spem scilicet, & charitatem. What neede men carpe at these places which are obscure, sith in these which are plainely written, all things are to bee found that containe Faith and good manners; to wit, Hope and Charity, said Augustine? Num igitur Deus, & Lactant. l. 6. c. 21. mentis & vocis, & linguae Artifex diserte loqui non [Page 130] potest? imo vero summa prouidentia carere voluit fuco ea quae diuina sunt, vt omnes intelligerent, quae ipse omnibus loquebatur: Shall we think (said Lactantius) that God, who is the Artificer and Maker both of the minde and voyce, and of the tongue, cannot This pretext of obscurity of holy Scripture is but a coue­ring of their misliking. speake plainely? No, but by the contrary hee hath most wisely prouided that his words should bee plaine, without coloured deceit, that all men may vnderstand these things which hee speaketh vnto all. I will not therefore answere Viega and his asso­ciates, with Chrysostome: Praetextus iste pigritiae ve­tamen, Chrysost. hom. 3. de Lazaro. but rather will say it is malitiae velamen; this pretext of the obscurity of Scripture is but a coue­ring of their slothfulnes, but rather it is a couering of their maliciousnesse: because the Scripture re­bukes them, therefore they rebuke it; they doe what they can to obscure it, because it obscureth their kingdome.

VERSE. 2. ‘And I saw a strong Angell, who preached with a loud voyce, Who is worthy to open the book, and to loose the seales thereof?’

IN the first verse we haue seene the description It is Christ his singular glory: none but hee can open this booke. of this booke: now beginnes the second part of this chapter, wherein we haue him described, who openeth the booke; first, from his singular super­eminence, that none other was found able to o­pen the booke: this appeares by the Angell his [Page 131] proclamation, Who is worthy to open the Booke? The answer is subioyned in a negation, None in heauen, &c. So this doth greatly magnifie the glory of Iesus; that He, and He onely hath done that vnto vs and for vs, which none in heauen nor in earth were able to haue done.

The Offices of the Messias are three: hee is the The offices of Christ are 3: Kingly, Priest­ly, and Pro­pheticall. King, the Priest, and Prophet of his Church. If these bee compared among themselues, the Pro­pheticall Office will bee found the least. As our High Priest, hee had to satisfie the iustice of God for vs, and make atonement for our sinnes: As our King, hehath deliuered vs from the oppression of our enemies, visible and inuisible, and ruleth our hearts by the scepter of his Grace: As our Prophet, he hath reuealed to vs in his holy Scrip­ture the whole counsell of God concerning our saluation, and in this Prophecie hath forewarned his Church of such troubles as were imminent vnto her, which none in heauen nor in earth was able to doe. Now, since the last and least of the The last, and least of the 3. can be done by none, but by himselfe. three cannot be done by any creature, what blas­phemy is it to say, that men may doe the greatest, that is by their owne sufferings and doings make satisfaction to the iustice of God, as the Romish Church vainly and wickedly doe affirme?

For they teach that Christ hath not reuealed Papists dero­gate from the perfection of Christ his pro­phetical office. Concil. Trident. Ses. 2. the whole counsell of God; that the Scriptures are imperfect, and are to be supplyed by Traditi­ons, quas Ecclesia Catholica suscipit, ac veneratur pari pietatis affectu & reuerentia, scilicet, atqui ip­sum [Page 132] verbum scriptum: which the Catholike Church embraces, and honoureth, with the same affection of piety and reuerence, which is due to the writ­ten Word it selfe. But I pray them: Who is able But let them tell who can [...] that, which Iesus hath not [...]. to teach that, which the great Doctor of the Church hath not taught? If there be any Seale of the Booke which Christ hath not opened, who is this that is able to open it? Either they must confesse, none in heauen, sarre lesse in earth, can do it; or else they must falsifie this Angell, which is impossible; or then manifest themselues to bee falsisiers, which is euident. All Antiquity pleads the perfection of holy Scripture against them. Religio vera in scriptis Apostolorum, & Propheta­rum Iustin. [...]xord. in Tryph. continetur descripta, qui soli, quid in Deo sit, viderunt: True Religion is described in the wri­tings of the Apostles and Prophets, who onely did see what is in God. Credere debemus quod Scrip­turae Ir [...]n. lib. 2. c. 47. perfectae sunt, quippe à verbo Dei, & Spiritu e­ius Antiquitie pleads the perfection of holy Scrip­ture. Ibid. dictae: Wee ought to beleeue that the Scrip­tures are perfect, as being endited by the Word and Spirit of God. His niti firma est Petra, his derelictis, alijs niti quibuslibet doctrinis, est in effusa arena aedisicare; To depend on the holy Scripture, is to build on a sure Rock; but to leaue them, and depend vpon any other doctrine, is to build vp­on sand. Si fidelis est Dominus in omnibus sermoni­bus Basil. in Ser. de Fidei cons [...]nsit. suis, & fidelia omnia mandata eius, manifesta est elapsio à side, & superbiae crimen, aut reprobare quid ex his quae scripta sunt, aut superinducere quid, ex non scriptis. Sith God is faithfull in all his [Page 133] words, and all his commandements are true, it is a manifest falling from the faith, either to reiect a­ny thing that is written, or to receiue any thing that is not written. Many more might be added, but that it were tedious.

But their other assertion is much more blas­phemous. But most blas­phemous are they, in affir­ming that he hath not per­fectly done the Office of an High Priest Is the satisfaction that Christ hath made to the Father for vs, imperfect? Must it be supplyed by humane satisfactions? Did not the Cup, which our Sauiour dranke for our sinnes in the Garden, make his Soule heauy, and his Bo­dy to sweat bloud? Who is it that dare drinke out that which our Sauiour hath left vndrunken? If the brimme of the cup so troubled him, who is able to drinke out the bottome? Certainely none at all. If the most holy man that euer liued, were appointed to beare the punishment that is due to one of his smallest sinnes, it would vtterly con­found him. If they knew this, and were touched with the smallest sense of the wrath of God, they would close their blasphemous mouthes from speaking of the insufficiency of Christ his satis­faction, or of any help or supply, to be adioyned to his merits.

VERSE. 3. ‘And no man in heauen, nor in earth, nor vnder the earth, was able to open the Booke, nor to looke thereupon.’

THE answer of the Angels Proclamation is The negatiue answer ex­cludes all crea­tures. here subioyned in a strong negation, that none in heauen, nor in earth, nor vnder the earth, could open the Booke. This speech hath in it a Propheticall amplification, which makes the am­plification the stronger to exclude all creatures from this dignity, that it may be reserued to Iesus Christ alone, hee onely is worthy to open the Booke.

The Iesuites of Rhemes shew themselues ridi­culous Iesuits contra­ry to their own doctrine, expound this of Limbus pa­trum. in the exposition of this place: these are their words: Hee speakes not of the damned in hell, of whom there could be no question, but of the faith­full in Abrahams bosome, and in Purgatorie. I pray you is there any question at all, when he had said, None in heauen could do it, what needed him to subioyne, Nor in earth? Was there any questi­on that could be found on earth worthy to open the Booke, sith none in heauen could do it? Is this spoken by way of question? No, but (as I haue said) it imports a strong negation. Now as to your faithfull, that you bring in here to be in Limbo, which wrongfully yee call Abrahams Bo­some; was Abraham, or any of the faithfull, at this time in Limbo? According to your doctrine, [Page 135] when Christ descended to hell, then hee harried hell, hee left not a soule there, but loosed them all out of that prison. This Proclamation was more then fifty yeeres after Christs resurrection, and will yee now haue any faithfull soules to bee still there, euen contrary to your owne doctrine? And no lesse ridiculous are they, in ex­pounding these, vnder the earth, of their Purgato­rie. No better is your other allegation, of your faith­full in Purgatorie: Sith none in heauen could open this Booke, I am sure it was neuer the Angels pur­pose to seeke any in any house of hell to do it. It is your shame, that in so impudent a manner, a­gainst so cleere light, yee abuse and deceiue the world with your forgeries.

VERSE. 4. ‘Then I wept much, because no man was found worthy to open, and to reade the Booke, neither to looke thereon.’

IN this is declared the louing affection of S. Iohn How all kinde Christians are affected with the least losse, and troubles, which befall the Church. toward the Church: hee mournes for that shee should be depriued of the comfort of this Reuela­tion: all that are true and feeling members of the Church, are grieued for the troubles of the Church; her wants, her losses, and the least obscu­ring of her glorie, is the matter of their mour­ning: and of all losses, they apprehend this most, the want of the comfort of the Word; for Pro. 11. 14. Examples hereof in old Eli. where no Vision is, there the people perish. Eli was not so much moued at the report of the death of [Page 136] his two sonnes, as when he heard that the Arke of the Lord was captiued, Then hee fell from his 1. Sam. 4 18. In his daugh­ter. seate backeward, and died: And his daughter in Law, when she in like manner heard that the Arke was captiued, brake her heart through displeasure, notwithstanding they comforted her, because she had born a son; yet she answered not, nor regarded it, but named the childe Ichabod, No glorie, say­ing, 1. Sam. 4. 20, 21 The glory is departed from Israel.

Nehemiah was (for himselfe) in a good estate in In Nehemiah. Nehem. 1. 2. Nehem. 2. 1. the seruice of King Artashaste: but when Hanani told him of the desolation of Ierusalem, the sorrow of his heart made his countenance sad before the King; the welfare of Ierusalem was dearer vnto him, then the welfare of his owne estate. But now the Church is full of bastard children, who haue no compassion of her estate; if they, as the Pro­phet speakes of carnall Israelites, be at ease them­selues, Amos 6. 1, 6. they sorrow not for the affliction of Ioseph.

Againe, here is a plaine difference, betweene To Christians the opening of the Bible is a ioy, to An­tichristians a griefe. such as are inspired with the Spirit of Christ, and others possessed with the spirit of Antichrist: the opening of the Bible to the one is a matter of their ioy; to the other, a matter of their griefe. Iohn weepes because the Booke was closed; Antichrist and his crue grudge, and rage this day, because the Booke is opened. These are the brood of these Heretiques, whom Tertullian of old called Luci­fugae, they hate the light, because it conuinceth them of darkenesse.

VERSE. 5. ‘And one of the Elders said vnto me, Weepe not, be­hold the Lyon, which is of the Tribe of Iuda, the Roote of Dauid, hath obtained to open the Booke, and to loose the seuen Seales thereof.’

VVE haue heard before S. Iohn mourning: Consolation commeth to the godly after their mour­ning. now we heare him comforted: This is God his order; Blessed are they who mourne, for they shall be comforted: Mourning must go before consolation▪ sorrowfull teares are the seed of plentifull ioy: No man putteth new wine into old bot­tels: Math. 9. 17. Cant. 1. 1. The consolations of the Lord are better then wine, they comfort, they refresh, they strengthen the soule; but the old heart is not capable of them: we must therefore by mourning empty our hearts of our old sinnes, before the Lord replenish them with his new consolations: They went weeping and Psal. 126. 6. carried precious seed, but, they shall returne with ioy, end bring their sheaues.

The matter of his comfort is taken from All comfort is in Christ, none without him in the creature. Christ; so long as he looked to the creatures, he found nothing but matter of mourning: so shall it be with all them who seeke comfort in the crea­ture, as it was with that woman diseased of the bloudy yssue; she spent all that she had on the Phy­sicians, but in vaine, she was neuer healed of her disease till she came to Christ.

And here we haue Christ two waies described, The descripti­on of Christ is taken out of holy Scrip­tures. first, as Saint Iohn heares of him; secondly, as hee sees him. The Elder who describes him, speaketh [Page 138] of Christ out of Moses and the Prophets, so do all they who speake by the Spirit of God: Nec ipsi Tertul. de prae­scrip. [...]. quidem Apostoli de suo arbitrio, quicquam quod indu­cerent, eligerunt. Yea the Apostles themselues tooke not this liberty, to bring into the Church a­nything of their owne, but as they receiued from Christ, so they deliuered to vs. Hic primum per Pro­phetas, Aug. de ciuit. Dei lib. 2. cap. 2. deinde per s [...]ipsum, postea per Apostolos, quan­tum satis esse i [...]dicauit, loquutus est. And Christ Ie­sus, first by his Prophets, next by himselfe, last by his Apostles, hath spoken as much as he thought to be sufficient: so that now, Non relictus est homi­num Hilar. lib. 7. de trinit▪ [...]om. eloquiis de Dei rebus, alius praeterquā Dei sermo. There is no other speech of diuine things left vnto man, but the Word of God. Let no man be wise a­boue that which is written. That he calls our Lord, The Lyon which is of the Tribe of Iuda; hee takes it from Moses, and againe, that he calls him The roote of Dauid, he takes it from Esay.

He is called a Lyon, to the terror of his enemies Why Christ is called a Lion. and comfort of his owne. Satan is called also by Saint Peter, A deuouring Lyon, but like the Lyon 1. Pet. 5. 8. which Samson slew, and that other which Dauid slew, and pulled his sheep out of his mouth. These were sigures of our Lord, who hath ouercome the Deuill, and trampleth Satan vnder the feet of his Rom. 16. 20. Saints. It was a fearefull sight at the first which Io­shua saw at Iericho, a man standing before him with a sword in his hand: but when Ioshua deman­ded, Art thou on our side, or against vs? and receiued Iosua 5. 9, 10. this answere, As a Captaine of the Lords host I am [Page 139] now come: out of all doubt it did greatly confirme him. And heere at the first it may seeme fearefull, that Christ is called a Lyon: but marke that in the And yet such a Lyon, as is also a Lambe. next verse he is called a Lambe. A Lyon hee is in respect of his enemies, to vanquish them, & teare them in pieces. A Lambe hee is in respect of his me [...]knesse, patience, and willingnesse to suffer for his owne. And therefore he is not simply called a Lyon, but A Lyon of the Tribe of Iuda.

Naturallists haue obserued, that Lyons are not cruell against their owne kind; yea they spare beasts of another kind that subiect themselues vn­to them. If we be the true Israelites of God, and submit our selues vnto him, the Lyon of Iuda his Tribe shall not be terrible vnto vs; the greater his power is, the greater shall be our comfort.

The other stile giuen vnto him, is The roote of Why Christ is called the Roote of Da­uid. Dauid; where it comes to be considered how Christ is called the Roote of Dauid, sith by the Prophet Esay, hee is called a graffe, or branch Esa. 11. 1. & 10. springing out of the root of Iesse. Yea there, in one chapter the Messia is called the roote of Iesse, and How the Mes­sia was the roote of Iesse, and Iesse the roote of the Messia. Iesse againe the roote of the Messia; but this is in different respects. He is a branch springing out of the stocke of Iesse, for from him hee tooke his hu­mane nature: and he is also a stock, into the which Iesse and all his fathers according to the flesh had their being. As man, he tooke his flesh from them, as God, he gaue them their beeing. This is the question which our Sauior demanded of the Pha­rises and they could not answer, How the Messia [Page 140] could be Dauid his sonne, and also Dauid his Lord, Math. 22. 43. Psal. 110. 1. The Lord said to my Lord, Sit at my right hand, vn­till I make thy enemies thy foot stoole. For as Man, hee is the sonne of Dauid, and so is the branch: but as God, he is Dauid his Lord, and so is the root.

And that our Lord was made man of the seede What comfort we haue that our Lord was made man of the seede of man once sin­full. of Dauid, is most comfortable for vs, hee might haue created a new nature, which had neuer sin­ned, but now he hath assumed the nature that was once sinful, and hath fully separated it from sinne, to ioyne it in a personall, and eternall vnion with his owne diuine nature; for the holy Ghost, who ouershadowed the Virgine, could very well dis­cerne between the seed of Dauid, in the Virgins wombe, and the sinfull corruption of that seed: He tooke the seed without the sinne, and of it formed the body of Iesus; and therefore Theod [...]ret bring­ing in Fla [...]anus, expounding the Angels words to Mary, speakes in this manner, Non cogites cor­poralem Theodoret. dialog. 1. cap. 26. contactum, nec consuetudinem coni [...]galem ex­pecta: nam tuus Fabricator templum suum corpore­um, quod ex te nascetur, fabricabit: thinke not of a­ny corporall touching, looke not for any carnall coniunction: He that made thee, wil make to him­selfe a bodily temple, which shall be borne of thee, [...]. And this should serue Cap. 25. It assures vs, that at length he shall sepa­rate our na­ture from all sinne. to assure vs that he, who hath assumed our nature, and sanctified it fully from all sin, that it might be vnited to himselfe, shall in his own good time free our nature from all corruption of sin, and pre­sent vs without spot or blame to his Father, that wee Ephes. 5. 27. [Page 141] may liue a happy life, in holy fellowship and com­munion for euer with him.

The Papists not vnderstanding this doctrine, Papists not vnderstanding this, do foolish­ly affirme that the Virgin Ma­ry was without all sinne. spoyle vs of this comfort, in affirming that the vir­gin Mary, of whom our Lord tooke our nature, was without sinne. A false doctrine, vnknowne to antiquitie. It began in the dayes of Bernard, hee cryes out against it in his Epistle to the Chanons of Lyons, as against a noueltie, a temeritie, and a superstition, Lubenter gloriosa Virgo tal [...] carebit ho­nore, Bern. [...]. 174. the blessed and glorious Virgin willingly will want such an honour as this: Solus enim Dominus Ibid. Iesus de Spiritu sancto conceptus est, qui et solus ant [...] ­conceptum sanctus, quo excepto, de c [...]tero vniuersos re­spicit ex Adam natos, quod vnus humiliter de seipso, v [...]raciter consitetur, In miquitatibus (inquiens) con­ceptus A new doctrin and a false, flatly conuin­ced by anti­quity. sum, & in peccatis concepit me mater mea. For onely the Lord Iesus was conceiued of the holie Ghost, and hee also onely before concep­tion was holie, hee beeing excepted, that per­taines to all, who are borne of Adam, which one of them humbly and truly confesseth of himselfe, saying, I was borne in iniquity, and in sinne my Mo­ther Psal. 51. 5. hath conceiued mee.

Solus Christus dicere potuit, Ecce Princeps mun­di Iohn 14. Aug. tract. in Ioan. 41. cap. 8. veniet, & in me nihil inven [...]et, de s [...]o dici po­terat, qui non nouerat peccatum. Onely Iesus could say, Behold, the Prince of this vvorld commeth, and findeth nothing in mee: It could bee said of none but of him vvho knevv no sinne.

[Page 142]Againe, Licet Christi conceptio sit munda, & abs (que) Anselm. lib. 2. cap. 16. carnalis delectationis peccato, Virgo tamen ipsa vnde assumptus est, in iniquitatibus conc [...]pta est, quia & ipsa in Adamo peccauit, in quo omnes peccauerunt. Albeit the conception of Christ was cleane, and without all sinne of carnall delectation, yet the Virgin of whom he came, was herselfe conceiued in sinne, begotten and borne a sinfull woman, of sinfull Parents: And who can bring a cleane thing out of sil­thinesse? Iob 14. 4. there is not one, to wit, among men. This is the onely prerogatiue of Iesus, that he was con­ceiued of the holy Ghost.

VERSE. 6. ‘Then I beheld, and loe, in the midst of the Throne, and of the foure liuing creatures, and in the midst of the Elders stood a Lambe, as if hee had beene killed, which had seuen hornes and seuen eyes, which are the seuen Spirits of God sent into all the world.’

AS before S. Iohn heard of Christ by the eare, Many Christi­ans by infor­mation, not by inspiration. so now he sees him by the eye. Information of the Church by the Word, is necessary to goe before: but then get we sure comfort, when God openeth our heart and our eyes to see, & to feele those things which we haue heard: but in this age there are many Christians by outward informati­on, who as yet haue not beene taught of God by by inward inspiration: these heare the Testimony of God, but it is not confirmed in them. 1. Cor. 1. 6.

[Page 143]Now the place where S. Iohn sees the Lord Ie­sus, is the midst of the throne. O what a comfort is heere for vs, that our Sauiour and elder brother, clothed with our nature, sitteth now in the midst of the throne! Hee hath sent his Spirit downe into the earth, and carried our flesh vp into heauen, Great cōfort, that our elder brother, clo­thed with our nature, is in the midst of the throne. and thereby hath possessed vs in our heauenly in­heritance. And againe, since wee haue him there an Aduocate, & an Agent for vs, what should we feare, or what neede is there to seeke any other to intreate for vs?

A Lambe.] Vnder the Law was our Sauiour Christ figured by a Lambe, to expresse his meekenesse & patience in suffering. figured oftentimes by a Lambe, and the Paschall Lambe, and the Lambe offered in the daily sacri­fice morning and euening; these were types of Christ Iesus, and according thereunto is He heere represented to S. Iohn, and by this type first his meekenesse in patient suffering is expressed vnto vs: for as a Lambe he was dumbe before the shearer. Esa. 53. 7. And next, the great profit and vtility redounding And next, to expresse the great benefit that from him redounds to vs. to vs by him, is declared vnto vs; for all the good that is in him, is imparted and communicate vnto vs, Lacte eius pascimur, vellere tegimur, sanguine purgamur; By his milke we are nourished, by his bloud wee are purged, by the fleece of his wooll we are couered, wee put him on as the garment of our righteousnesse. Sith Iason and his Argo­naut [...]e endured such trauailes for obtaining that golden fleece at Colchis, (so did fabulous writers call it:) what shame is it for vs to refuse greater paines, that wee may be made partakers of this [Page 144] golden, and indeede most precious fleece of the Lambe, in whom we may haue all good things, whereof we stand in need.

As if hee had beene slaine.] This speech ren­ders Christ was in­deed, and re­ally slaine. no patrocinie to those phantastick men, who thinke Christ was not slaine, but some other for him; for in the ninth verse following, the chiefe reason why Saints acknowledge praise to be due to the Lambe, is, Because thou wast killed. We are therefore to obserue, that these articles do not al­way import a similitude, but the very certainety, The manner of speech ( as if he had beene slaine) imports that hee was surely slaine. Ioh. 1. 14. and truth of the thing it selfe, as when Saint Iohn saith, We saw his glory, as the glory of the onely be­gotten Sonne of God: [...]: The meaning is, we saw him shining in such glo­ry, as is competent to the onely begotten Sonne of God. And againe, when the Apostle saith, [...]. Cor. 3. 18. Wee are changed into the same image from glory to glory, as by the Spirit of the Lord, [...]: that is, according to the powerfull operation of the Spirit of the Lord. And so here, when he saith, I saw [...], a Lambe as if hee had beene killed: the meaning is, I saw a Lambe, who indeed and verily was killed.

And this manner of speech imports these Christ was slaine, but so. that hee liued againe. things: first, that albeit our Lord was slaine, and that Satan and his Instruments thought, that by death they had vtterly vndone him; yet was it far otherwise: for by his resurrection on the third day, Hee was declared mightily to bee the Sonne of Rom. 1. 4. God, and not vnder the power of death: and [Page 145] therefore, in this Vision hee is represented rather like vnto one that was slaine, then vtterly slaine in­deed. Next, as our Sauiour, after his resurrecti­on, appeared to S. Thomas with the scarres of his Why hee ap­peared after his resurrecti­on with the scarres of his wounds. wounds in his blessed Body, so may wee religi­ously thinke he appeareth in this Vision to S. Iohn; yea, euen in the last Day hee shall shew his Body, which was pierced, to the great terrour of his ene­mies, and comfort of his owne. Neither is this This is no ar­gument of im­potency in him, but rather prooues his mighty power. to bee thought any dishonour to Christ, or impotency, that hee appeares in the similitude of a wounded man; but rather the high praise of his loue, in that for his Church her sake, hee was content to be wounded to the death: And no lesse great commendation of his power, who ouer­came his enemies by that same death, by which they thought to ouercome him. Serpens mortuus Macar. hom. 11. vi [...]os Serpentes superabat, & Christus mortuus Ser­pentem in corde viuentem superauit: That Serpent which had no life, ouercame those liuing Serpents which stung the Israelites; and Christ, by dying ouercame that Serpent the deuill, who liued in our heart. Magna quidem infirmitas mori, sed pla­nè Bern. de passione Domini. sic mori virtus immensa est: It is indeed a great infirmity to die; but so to die, as by dying to destroy death, is an exceeding great power. Hornes in Scripture sig­nisie power: For these se [...] Hornes are as­cribed to Christ.

Which had seuen Hornes.] Hornes, in holy Scripture, oftentimes signifie power, fortitude, and Empyring: they are taken both in good and in cuill part; for, to the wicked are ascribed Hornes, whereby they push the Saints; and here Zach. 1. [Page 146] seuen Hornes are ascribed to Christ, figuring the perfection of his strength, and power, and abso­lute authority, whereby he protects his Saints. Sometime there is attributed to him onely one Sometime one Horne is attributed vn­to Christ. Psal. 92. 10. Horne; for so the Kingdome of the Messia, and his exaltation to it, is compared by Dauid to the lifting vp of the Horne of the Vnicorne; Thou shalt exalt my Horne like the Vnicornes, and I shall be anointed with fresh oile. Naturalists write of the Three proper­ties of the V­nicorne his Horne. Vnicornes Horne, that of all other, it is the most firme and solid; secondly, the most pleasant; and thirdly, the most profitable, as being a soueraigne preseruatiue against all poyson: The Beasts of the field, as they record, attend till the Vnicorne dip his horne in the water, then come they and drink. Properly therefore is the Kingdome of Christ ex­pressed by the Vnicornes Horne, of all other the most firme and durable, the most beautifull, the most profitable; Hee hath changed the bitter waters of Marah, and made them sweete; nei­ther is there any thing so deadly, which his Horne healeth not, and makes it to serue for the saluation of his owne.

And seuen eyes.] As in his seuen Hornes his Seuen Eyes ascribed to Christ, to shew his most per­fect wisedome. complete power is signified, so in his seuen Eyes, his complete Wisedome. These two do greatly commend the royall authority of our King: Hee is wise, and will do nothing that he should not; for hee sees all, and knowes perfectly the quality of euery creature, & the estate of euery cause. Againe, he is strong, and able to do whatsoeuer he will.

[Page 147]His Eyes are of two sorts: Eyes of Prouidence, He hath Eyes of Prouidece, these looke to all, and Eyes of Grace, these looke to his own children. and Eyes of Grace: by his eyes of Prouidence hee lookes vnto all things, and there is no place nor people in the world, to whom these Eyes are not extended; but by the Eyes of his Grace hee lookes to his owne, as hee did to Ierusalem resto­red, and sends them this blessing Grace: Grace be Zach. 4. 7. vnto it: And heerein hath the Lord magni­fied his mercy toward vs, aboue many other more mighty Kingdomes in the world; that where, by the Eyes of his Prouidence hee lookes vnto the rest, he hath cast the Eyes of his Mercy and Grace vpon vs: The Lord hath not dealt so with euery Na­tion. Psal. 147. 20.

Yet more plainely: In the Text, these seuen Christ recei­ued fulnesse of grace, that he might giue to his Church. Ioh. 3. 34. Eyes are expounded to be the seuen Spirits of God sent forth into all the earth. Seuen is the number of perfection, noting that fulnesse of grace which is in the Lambe; for hee receiued not the Spirit by measure; and what hee hath receiued, hee retaines not to himselfe; but, as here is said, hee sends it out, that of his fulnesse we might all receiue grace for grace.

And hereof commeth the continuance, and Hereof com­meth the con­seruation of the Church on earth, because It is furnished from the hea­uen. conseruation of the Church vpon earth, because it is continually furnished with grace frō the Lamb, hee hath the seuen Starres in his hand, and holds them out to such parts of the world, as pleaseth him: he furnishes graces of his Spirit to his ser­uants the Preachers, according to the times Reu. 1. 16. wherein they liue; yea, and to euery one of his [Page 148] Saints in particular. This same Lord, who once according to his promise sent downe the holy Spi­rit in a visible manner vpon his Apostles, in the similitude of fierie clouen Tongues, doth daily send him from the Throne of Grace in an inuisi­ble manner: And this was properly figured in a Vision to Zacharie, wherein hee saw a golden [...]ach. 4. 2, 3. This is figured in Zachary his Vision of the Golden Can­dles [...]lcke. Candlestick with seuen Lampes, euery Lampe ha­uing a seuerall pipe, through the which Oyle for intertainement of the light in euery Lampe is con­ueied from the two Oliues, which stand before the Ruler of the world. Let therefore Satan and his instruments rage as they list, let them labour what they can to put out the light of the Candle­stick; yea, let them presume that it is possible for them to roote out the very name of Israel from vn­der Psal. 83. 4. heauen, yet it cannot be: for the stability and continuance of the holy Ministerie in the Church, with light and grace in it, stands in this, that it is furnished from heauen, the Eyes of the Lamb looke on his Saints, and he sends downe his Spirit vpon them; and from the Ruler of the world, the oyle of Grace is, by secret pipes and conduits con­ueied to his Candlesticke on earth: And who is able to interrupt the course thereof?

VERSE. 7. ‘And he came and tooke the Booke out of the right hand of him, that sitteth vpon the Trone.’

HEre, in effect, no other thing is represented, then that which was openly proclaimed from heauen: first, at Iordan; next, vpon Mount Tab [...], This is my beloued Sonne, in whom I am well plea­sed, heare him: For by this Type the Lord Ie­sus Christ onely authorized to bee the great and publike Doctor of his Church. is declared to bee the onely Doctor of his Church, who receiues the Booke from the Father, and out of it reueales to his Church the counsell of God, which neither Angell nor man was able to doe. As Moses went vp to the Mount, and re­ceiued Math. 17. Exod. 32. the Tables of the Law, and gaue them to Israel: so our Mediator, who came from the bo­some of the Father, hath brought downe to vs the knowledge of his Will. Let vs not presume to go vp to the Mountaine, to enquire any thing which our Moses hath not taught vs, left wee die; let vs remember our place, and stand low: wee are disciples, bound by diuine Proclamation to heare him, whom the Father hath sent vnto vs, if we would be saued.

VERSE. 8. ‘And when hee had taken the Booke, the foure liuing creatures, and the foure and twenty Elders fell downe before the Lambe, hauing euery one harps & golden vials, full of odours, which are the prayers of the Saints.’

NOw followes the third part of this Chapter, The third part of the chapter contayning a threefold thanksgiuing. containing a three-fold thanksgiuing for the benefit of this Reuelation. The first song is sung by Angels, and redeemed Saints coniunctly, in 1 Of Angels. the eight, ninth and tenth verses. The second is sung by Angels seuerally, in the eleuenth and 2 Of Saints re­deemed. twelfth verses. The third, by all creatures in their kind, in the thirteenth verse, whereunto Angels 3 Of all crea­tures. againe and redeemed Saints say Amen in the last verse.

Cotterius confesseth that this place did trouble him greatly; and no maruell, for the foure beastes he expounds to be Veritas Euangelit quadri [...]ormis, the fourefold verity of the Gospell. No mar­uell This verse vex­e [...]h them who expound the some and twenty Elders to be foure and twenty bookes. therefore, as I haue said, that both he, and o­thers, who expound the foure and twentie Elders to be foure and twenty bookes, find themselues straited with this place, wherin the Spirit of God plainly expoundeth himselfe, that the foure and twenty Elders are they, whom God hath redee­med by his bloud out of euery kindred, tongue, people, and Nation.

But leauing them, this comes heere first to bee [Page 151] obserued, that as before they fell downe and wor­shipped The diuinitie of Christ pro­ued, in that Angels doe worship him. the Ruler of the World, that sits vpon the Throne, so now they fall downe and worship the Lambe. Saint Paul vseth this as an argument to proue the diuinitie of Christ Iesus, taken out of the 97. Psalme, Consider how great is hee, of whom it Heb. 1. 5. is said, Let all the Angels of heauen worship him. Let Heretiques therefore be silent; sith the vvhole Congregation of Angels, and Saints redeemed, worship him as GOD.

In this thanksgiuing, these foure circumstances Foure circum­stances to bee considered in this song of Angels. are to be considered. First, who are the Musicians that sing. Next, with what gesture. Thirdly, what are their musicall instruments. And lastly, vvhat is their song.

The Musicians are foure liuing creatures, re­presenting 1 Who are the Musicians, fi­gured by foure beasts. the principall order of Angels neerest vnto the Throne, and foure and twenty Elders re­presenting the whole Church and companie of Saints redeemed. By nature Angels and men were at variance; for man hauing become by sin an enemy vnto God, had the Angels enemies vn­to him: a figure whereof wee haue in that Angel Gen. 3. 24. who stood with a sword in the entry of Paradise, Angels and men at vari­ance before, now sing one song. to hold Adam out of it: but now man beeing re­conciled to God by Iesus, Angels are also recon­ciled with man; For it pleased the Father to set at Colos. 1. 20. peace through the bloud of his Crosse, both the things in earth, and the things in heauen: so that now they agree in one harmony to praise the Lord. Yea, strange it is, that they who before were figu­red [Page 152] by Lyons, Bullocks, Eagles, and men, are now brought in singing one song. This is to magnifie Yea creatures of most con­trary kind, by Christ are made to con­cord. the effectuall vertue of the Redeemer, who hath reconciled God and man, Angel and man, yea man with man; so that most sierce and barbarous natures are now made peaceable, meeke and lo­uing one to another, by the power of his grace.

And this is it which was foretold by Esay of the This is that wonderfull peace foretold by Esaiah, ful­filled by Messia Esa. 11. 6. kingdome of the Messia: The Wolse shall dwell with the Lambe, the Leopard shall lye with the Kidde, the Calfe and the Lyon shall feede together. Therefore Clemens Alexandrinus speaking of Christ Iesus, Clemens Alex. in exbor. ad G [...]es. calls him Nouum quendam Citharaedum. What the Grecians spake of their Orpheus, that by the sweet harmony of his musike, he did mitigate and tame the most wild and furious beasts, is onely and in truth done by our Christ, Solus ipse feras mansue­facit, for wild beasts of all sorts are tamed by him. Volucres, flying fowles, that is, wicked men carried aloft vpon the wings of vanitie, them he makes so­lid, and establisheth their hearts by grace; Serpen­tes, creeping things, figuring deceiuers with their subtill wiles, them he makes vpright. Hee ta­meth Leones & Lupos, Lyons & rauening wolues, cruell and bloudy men, he turneth into meeke and mercifull men. Such a rauening Wolfe was S. Paul of the Tribe of Beniamin; but Christ Iesus, of a Persecuter, conuerted him to a Preacher. Yea lapides et ligna, such as worshipped stocks and stones, and had no more spiritual life in them then stones haue, hath he raised, quickned, and made [Page 153] them children to Abraham. What then shal we say Miserable are they, who now vnder the Kingdome of Christ cannot be moued to peace. of these men, who for small offences by no means can be reconciled to their brethren? Surely they are yet strangers from this grace; in conceit they flye higher then Angels, in stubbornnesse harder then stones: in fiercenes of nature more barba­rous then beasts are they, who by the grace of Ie­sus are not tamed, and made louing to their bre­thren.

The second circumstance is their gesture in 2 The second circumstance notes their gesture in praysing God, as it was re­presented to Saint Iohn. worshipping, noted in these words, They fel down before the Lambe; for still Saint Iohn speaketh of these things, as they appeared to him in the Visi­on. Alwaies by their example, they learne vs with humbled hearts and bodies to praise the Lord, which as it is a dutie whereunto we are bound, for 2. Cor. 6. 20. so saith the Apostle, Yee are bought with a price, therefore glorifie God in your body, and spirit, for they are Gods: so it renders to our selues very great cō ­fort: for the time is at hand, wherein our bodies must be committed to the graue, then the tongue will be silenced, the eye closed, and no member of the body will be able to doe, as now it may. So long therefore as we haue the vse of them, let vs make them vveapons of righteousnesse for the ser­uice Rom. 6. of our God: let the eye mourne for sinne, and Bodily humili­ation required in the seruice of our God, & how it is com­fortable for our selues, so to doe. looke vp for mercy; let the hands be lifted vp, as an euening sacrifice; let the tongue speake to his praise; let the knees bow vnto him that made thē. Thus if we vse them, so long as wee haue them to his honor, we may rest assured, that he will honor [Page 154] them, sith his promise is, I will honour them that ho­nour 1. Sam. 2. 30. me. Euen in the graue shal the Lord watch o­uer them, to keepe the very dust of them. And howsoeuer the body be sowne in dishonour, yet shall it 1. Cor. 15. 43. be raised in glory; it was the temple of the holy Ghost, and he will not faile to restore and reedifie it. If the Spirit of him that raised vp Iesus from the Rom. 8. 11. dead dwell in you, hee that raised vp Christ from the dead, shall also quicken your mortall bodies, because that his Spirit dwelleth in you.

The third circumstance, is of the instruments 3 The instru­ments where­with they praise God. 1. Harpes. 2. Vials. which they vse in his praises. It is said, Euery one of them had Harps and golden Vials full of odours, none of them wants, euery one of them haue. It contents them not that their companions prayse God beside them, euery one of them haue their owne Harpe, and praise God for themselues. Let vs learne of them, how we should behaue our selues in the assembly of Saints. Vnder the Law no man might appeare emptie before the Lord: it is now a greater sinne vnder the Gospell, to come to the House of God, and no sacrifice in our heart to offer vnto the Lord. Let vs take heede to our Euery Angel hath his in­strument for Gods praise, learning euery man to do the like. selues, the Lord knowes his owne. Israelites in whom there is no guile, when they sacrifice, then hee smelleth a sweet sauour: hypocrites he knoweth also, that sit in the seate of sacrificers, but offer no sa­crifice to the Lord; they may maske themselues, Ioh. 1. but the Lord cannot be deceiued, for hee knowes Gen. 8. 21. them as they are, and wil deale with them, as they deale with him; With the vpright, thou wilt shew Psal. 18. [Page 155] thy selfe vpright: and, The Lord will doe well to those that be good, and true in their hearts. But those that Psal. 125. 5. turne aside by their crooked waies, the Lord will lead with the workers of iniquitie.

Their Harps note two things; first, the great Their harpes doe note two things. ioy they haue in praysing GOD. There is no ioy on earth comparable to that, vvhich is found 1 The great ioy they haue in praysing God. in the praysing of GOD, and praying vnto him. When our Sauiour prayed, then was his countenance changed: when Dauid played vpon Mat. 17. the Harpe, the euill spirit that troubled Saul, de­parted 1. Sam. 16. 23. from him: and when wee get hearts to pray, or praise the Lord, doe we not find by expe­rience, that then our troubles are mitigated, our perturbations pacified? then Satan is confoun­ded, and we our selues are comforted: these are the sweet effects of the soules harping vnto God.

Againe, it noteth the sweet harmonie, and con­cent 2 The sweet har­mony & con­cent that is a­mong them. Psal. 133. 1. that is among them: They are many, and haue seuerall Harpes, but all agree in one sound, and Song: O how good, and how comely a thing it is for brethren to dwell together! O how great is the glory of Saints, when they all speake one thing, and all minde one thing!

This was the happinesse of the Primitiue Act. 1. Church, the multitude of beleeuers was of one heart, but shortly after were they diuided, by an vnne­cessarie 1. Cor. 1. schisme; Some said, I am Pauls, and some, I am Apollos. The like preposterous zeale makes a great distemperature, and discordant sound in ma­ny Professors of our time, without any cause. The [Page 156] euill is more then we can mend, at least, let vs Sinne of this age, that the bond of loue is broken by them, who prosesse one faith. mourne for it, and pray, Thy will, O Lord, be done in earth, as it is in heauen: And let euery man take heed vnto himselfe; hee is a sacrilegious renter of the Church, who breakes the bond of loue with his brother, in whom hee sees no rupture of the vnity of faith.

But for our further instruction, let vs know, that The right Harpe of a Christian is his Heart. the Harpe of a Christian, wherewith he praises God, is his Heart; the strings of the Harpe are the affections of the Heart, which must be well tuned and prepared, before they can make any melodie to the Lord; My heart is prepared, and I will sing, Psal. 57. said Dauid. Then is the heart like vnto a ten strin­ged Then is the Heart well tu­ned, when it answers the Lord in obe­dience to his Law. Instrument, when it is inclined to the obedi­ence of God his ten commandements; for as a Musicall Instrument makes no pleasant complete sound, if any string thereof be broken; so the heart of man, if it be possessed, and thralled with any vice, cannot rightly praise the Lord. The truth is, we can keepe no commandement of the Law, as we should, this is the perfection of de­grees, which in this life no man can attaine vnto: This a Christi­an doth in per­fection of parts, not of degrees. yet hath the Christian a begunne obedience to all the commandements of God, which is the per­fection of parts: Both these are true, the most perfect Christian cannot keepe one of the Lords commandements as hee should, and so we deny vnto him the perfection of degrees; and yet hee keepes all the commandements of God by a be­gunne obedience, and so wee grant to him the [Page 157] perfection of parts; for there is no grace need­full to saluation, but euery true Christian hath some part, and measure thereof.

Bastard Professors cannot make this melodie, Bastard Pro­fessors repro­ued. they flatter themselues because they are free of some sinnes, when notwithstanding they are cap­tiued by other great sinnes, which raigne in them, and command them. The commandements of the Law are so linked together, that he who transgres­seth Iam. 2. 10. one, transgresseth all. If one string of this In­strument be broken, all the rest are distempered: and therefore do tehy farre deceiue themselues, who diuide the Law: In some things they are content to subiect themselues vnto it; in others, vsurpe a liberty to breake it, which will neuer be allowed. These answer the Lord, as an Eccho doth They answer the Lord, as the Eccho doth a mans voice. the voice of a man, it resounds in part, but not wholly: or like Naaman, are content to serue God, but with an exception, or reseruation of some sinnes, which they cannot, nor will not cast siom them. There is no man so euill, but in some things he will seeme to bee good: but this is not the good, which the Lord requireth; such euill diui­ders can make no concord of spirituall Musick to the Lord.

Now with their Harpes, they are said to haue With their Harpes they haue also gol­den Vials. golden Vials full of Odours; and those Odours are expounded by the Lord, to be the Prayers of the Saints, which openeth a cleere entrance to these words, which otherwise had beene more obscure. A Viall is a vessell narrow beneath, wide [Page 158] aboue: now this Viall being also a figure of the The heart should be like a Viall, and wherein. Heart, sheweth how the heart of man should be inlarged toward things which are aboue, but con­tracted beneath; open towards God, but closed towards the world, and things therein. There­fore the Church is compared to a Garden enclosed, Cant. 4. 12. wherein nothing can enter, but that which comes from aboue. And the Vials are said to bee It should bee golden; that is, holy and pure. of gold, because the Heart, that praises the Lord, should be holy and pure: I will that men pray eue­ry where lifting vp pure hands: As also to shew, 2. Tim. 2. 8. that a pure heart, praysing the Lord, is precious and honourable in the eyes of God: For vessels of gold, and vessels of honour, are put by the Apo­stle 2. Tim. 2. 20. for one and the same.

These Vials are said to be full of Odours, which Prayers of Saints, figured by sweete O­dours. are expounded to bee the prayers of Saints: So were they figured vnder the Law, by sweete In­cense; and such as were spirituall among the Iewes vnderstood this very wel, that it was not the externall sweet Odour wherein the Lord deligh­ted: they vsed the Ceremoniall Incense, but neg­lected not the Spirituall Incense figured thereby, as is euident out of Dauid his prayer; Let my pray­er Psal. 141. 2. be directed before thee as Incense: And properly is prayer figured by Incense; Quia sursum fertur oratio, & coelestia quaerit: for the fume thereof ascends, and seeks heauenly things: As also be­cause it is sweete and pleasant to the Lord. The prayers of Saints are odoriferous and pleasant smels vnto the Lord; as when Noah sacrificed, [Page 159] the Lord smelled a sweet sauour of rest. Gen. 8. 21.

But the Bride, and the Bridegroome haue their Both the Bride and Bride­groome haue their owne O­dours. owne Odours, which either of them presents to other. The Perfumes and sweet Ointments of Christ, are two; first, his Merits, for hee is the Angell hauing a Golden Censor full of Odours, Reuel. 8. 3. and these ascend to his Father: secondly, his Christ hath two-fold O­dours: One that ascends to God his Fa­ther; Cant. 1. Another that descends to his brethren. How the smell of these O­dours should allure vs. Compassions are called sweet Ointments, and these descend vpon his brethren: Thy Name is as an Ointment powred out, saith the Church to her Sauiour. His Compassions are not locked vp in his Treasurie, like precious Ointment enclosed in a Boxe, but they are compared to Ointment pow­red out, the fragrant smell whereof should allure vs to loue him, and runne after him. His sweete mercies declared vpon so many, stand for exam­ples to vs, to confirme vs in assurance of the like mercy, if repenting of our sinnes we turne to the Lord. The Lepers came to him, and were clean­sed; the Blind cryed to him, and receiued their sight; the Paralitique was carried to him, and was healed; the Adulteresse was brought to him, and was absolued; the Persecutor of Saints was par­doned, his owne disciple that denyed him; yea, the Iewes who crucified him, were conuerted and receiued to mercy: In odore horum curremus post Bernard. te: There are sweet Ointments powred out, and in the sauour of them will we run after thee. Wee are more then senselesse, if the sweet smell of them allure vs not also to come, that we may be refresh­ed by them.

[Page 160]The Church hath in like manner her two-fold How the Church hath also two-fold Odours. Odours: First the Odour of Contrition; next, of Thankes-giuing: the ingredients, whereof the Odour of Contrition is made, are our sinnes, and 1 Odours of Contrition, and what are the ingredi­ents thereof. a godly sorrow for them, euery childe of God gathers together in one handfull his sinnes, not sparing any that he knowes, or can remember, and in the Mortar of a sorrowfull heart, he brayes them with the Pestell of Contrition, and with the Pub­lican beateth on his brest, whereof a sweete and pleasant sauour ascendeth to the Lord. The other 2 Odours of Thankes­giuing, and what are the ingredients thereof. Perfume hath no ingredients, but Gods sweet Mercies, with a godly reioycing in them. Now these Mercies are so many, that none can count them in order; yet the Saints, so farre, as of weak­nesse they may, gather them together in one masse, by diligent meditation of them, they are stirred vp to thankes-giuing; and this is a sweete smelling sacrifice vnto the Lord.

The Iesuites of Rhemes abuse this place, to This place a­bused by Pa­pists, to defend prayer vnto Saints depar­ted. Rhemists. proue the lawfulnesse of their prayers vnto Saints departed: for so they write vpon it: It is plaine here, that the Saints in heauen offer vp the prayers of faithfull and holy persons on earth, and that they haue knowledge of our affaires and desires. But this Text offereth not any such thing, as we shall shew at length. These Saints represent the whole Church Militant and Triumphant, euery one of them is said to haue their own Viall, and no word here of any prayers made by any of them for o­thers; beside, that the knowledge of our desires [Page 161] appertaineth to none but the Lord, who searcheth the reines and the heart.

This doubt cannot be loosed, by saying that the Foure sorts of prayer menti­oned in holy Scripture. Saints departed offer vp thanksgiuing; for the word vsed here, is not [...], but [...]. Some make this answere, but indeed it taketh not away the doubt; for vnderstanding therefore of this place, we must know that there are foure sorts of prayer reckoned here by the Apostle: the first is [...], a prayer for auerting of euill; the second is [...], a prayer for some good that is lacking; the third is [...], a prayer; whereby one of vs 1. Tim. 2. prayes for another; and the fourth is [...], a prayer whereby we giue thanks to God.

All these foure sorts are vsed by Saints militant: Of these foure two only are ascribed to Saints trium­phant. two of them onely are ascribed to Saints trium­phant, namely, [...], and [...], thanksgiuing, and supplication, for the good which they want. Where if it be asked, What good want they who Saints trium­phant want two things for which they pray. are in heauen, for which they haue need to pray? The answer is, They want a two-fold good, which God hath promised, and they long to enioy. First, they want their bodies, without which the soules 1 They want their bodyes. in heauen cannot haue full ioy; for by their first creation they were ioyned together, as insepara­ble companions not to be diuided, if they had not fallen in the transgression; therefore it is, that the one cannot be fully contented, wanting the other, for which to fulfill their ioy, they pray for restituti­on of their bodies. Secondly, they want their 2 They want their brethren brethren, the remanent mēbers of Christ his my­sticall [Page 162] body, requisite necessarily to their perfecti­on: for God hath so prouided, that they vvithout vs Heb. 11. 40. should not be perfected. Abraham, Isaac, Iacob, haue Without these they cannot be perfected. great ioy in heauen, but not full ioy, because they will not be perfected without their brethren. That therefore the mystical body of Christ may be cō ­plete, and so their ioy fulfilled, they pray for Christ his second comming, which cannot be, till the last and youngest of the sonnes of God be borne, and brought to the fellowship of Iesus Christ. And this is made cleare heereafter, when the soules vn­der the Altar are brought in crying, How long, O Reue. 6. They cannot pray for our particular ne­cessities. Lord, how long, &c! For this is the voice of them who want something they would faine haue, and yet are sure to enioy it. Thus we see then, that the prayers of Saints triumphant are generall, they pray for their bodies and brethren; but to gather of this that they know our necessitios▪ our particu­lar tentations, farre lesse our secret desires, is but a doting dreame: and if we shall a little insist in this same metaplior of Odour, or Incense, it shall dis­couer their error more clearely. This same place by three arguments improues prai­er to Saints.

For first, Incense offred to God, might not be made, but in such a manner and with such ingre­dients as God himselfe commanded; teaching vs, Exod. 30. that prayer vnto God should be made, not as we 1 Incense might be made no o­ther way then God comman­ded: so pray­er, &c. fansie to our selues, but as hee hath commaunded vs. Now, if wee shall looke to this cōmandement, it directs vs to pray vnto God, and to none other; there is the voice of God the Father, Call vpon me in the day of thy trouble, I will deliuer thee, and thou Psalm. 50. [Page 163] shalt glorifie me. There againe is the instruction of God the Sonne, When yee pray, pray in this manner, Math. 6. 9. Our Father which art in heauen; and there is the direction of God the holy Ghost; hee teacheth vs in our prayer to cry Abba, Father. No word heere Rom. 8. of any prayer to Abraham, Moses, or Esay, to Che­rubim, or Seraphim, to Angels, or Saints depar­ted.

Secondly, Incense might not be burnt but vp­on 2 Incense might not be burnt but vpon the golden Altar: so prayer may not be offred to God in the name of any but Iesus. the golden Altar onely, whereof there was but one, figuring the Lord Iesus; teaching vs that our prayers may not be offered to God in the name of any other, but Iesus Christ onely; For there is not any other name vnder Heauen, by which wee may be saued; and, In him onely is the Father well plea­sed. Math. 17. 5.

Thirdly, it was not lawfull for any man to make 3 Incense made for the Lord, might not be applyed to a­ny but to the Lord. So prayer, &c. an odour for his owne pleasure, or priuate vse, of those gummes whereof the Lord commanded his Incense to be made, and that vnder a most strait penaltie; for so stands the Law, Yee shall not make vnto you any composition like to this Perfume, it shall be holy for the Lord: whosoeuer shall make like vnto Exod. 30. 37, 38 that, to smell thereof, euen hee shall be cut off from his people. And this doth plainely teach vs, that no creature should smell the sauour of our Prayer: it is the Incense holy to the Lord, and appertaines to our God onely.

Thus we see, how Papists when they seeke pa­trocinie What patroci­nie Papists find in Scrip­ture. for their errors from holy Scripture, doe it with no better successe, then Ioab did, when hee [Page 164] made his refuge to the hornes of the Altar; hee fled vnto it, to seeke the safety of his life; but hee was pulled from it, and executed to the death: so they, when they bring in Scripture to defend their errors, doe in effect bring it, to destory them­selues.

But to leaue them: let vs consider for our com­fort, Why prayer is compared to perfume. how our prayer is compared to a perfume. All the spices of Myrrhe, Cynamon, and what▪ is most excellent on earth, cannot make such a per­fume; from heauen it commeth, and vnto heauen it returneth. O what a great mercy is this! wee are not yet able to ascend our selues, and yet haue we this liberty and priuiledge, as to send our Em­bassadors in our name before vs, which are so wel­come to the diuine Maiestie, that hee accounts of them, as of sweet odour and perfume sent vp vnto him. Let vs marke this: for many times the weake Comfort for a Christian whē he faints in prayer. Christian faints, and becomes remisse in prayer, because he disesteemes of his own prayer. This is a policie and tentation of the old Serpent, to make thee neglect that which hee knowes to be most hurtfull to himselfe, most helpfull to thee, & most acceptable to thy God; but doe it not: Noli vili­pendere Bern. or ationem tuam, quoniam ille, ad quem or as, non vilipendit; Doe not vilipend thine own pray­er; for he to whom thou prayest, vilipends it not: it is a sweet odour vnto the Lord.

VERSE. 9. ‘And they sung a new Song, saying, Thou art woorthy to take the Booke, and to open the scales thereof, because thou wast killed, and hast redeemed vs to GOD by thy bloud out of euery kindred, and tongue, and people, and Nation.’

THe fourth point to be considered here, is their The fourth circumstance is their song. Song, which now followeth. It is called a new Song; not as some Diuines thinke, because it is an Euangelike song: for euen vnder the Law they had their new songs. Sing vnto him a new Psal. 33. 3. song, sing cheerefully with a loud voice. And againe, He hath put in my mouth a new song of praise to our Psal. 40. 3. God. And againe, Sing vnto the Lord a new song, Esa. 42. 10. and his praise from the ends of the earth. Both before the Law, and vnder it, they had the Gospel; yea their ceremoniall law was Euangelium inuolutum, a Gospell inclosed in ceremonies and figures.

It is therefore called a new song, first, in com­parison For three cau­ses is their song called a new song. of the preceding song, which wee haue in the end of the fourth chapter; there they praysed him for the benefit of Creation, heere they prayse 1 him for the benefit of Redemption. Secondly, it 2 is called a new song, as his Maiesty hath well ob­serued, because our Redemption ought to be new and fresh in the hearts of all them, that would be accounted thankfull. Thirdly, it is called a new song, in re­spect 3 of the new affection, wherwith Saints praise God; and this new affection ariseth of new sight [Page 166] of mercies, which are discouered to Saints, so oft as they looke into the worke of Redemption, the height, the depth, the length, and breadth of this loue of God cannot bee comprehended. But as the redee­med Saints get new sight and sense of it, so out of renewed affections doe they sing a new song to the Lord.

But because Angels also sing their part of this New matter of ioy mini­stred to Saints and Angels, maketh al­wayes a new song. new song, wee must see how it is competent to them; what benefit they haue by the Redemption of Iesus, wee shall heare shortly; onely now wee touch the new song; they, and redeemed Saints glorified in heauen, cannot but sing a new song, because they find alway in GOD new matter of ioy, which mooueth them with renewed affecti­ons to praise him. So infinite a Good is the Lord, that they finde alway new good comming from the Lord to refresh them, not that at any time they haue wearinesse, but for the variety of ioyes wherewith they are continually delighted: for in Psal. 36. 8. his face is the fulnes of ioy. He satisfies his Saints with the fatnesse of his house, and giues them drinke out of the Riuer of his pleasure.

Properly here is a Riuer of pleasure, ascribed to Change of ioy in heauen without wea­rinesse, or want of ioy, exprest by ri­uers of plea­sure. the Lord: for his ioyes flowe continually, they ne­uer dry vp nor decay; after present ioy, succeeds other ioy, like water in a liuely Riuer succeeding to water: there is change of ioyes, without want of ioyes, they are not weary of that vvhich they haue, and yet by looking on his face, are comfor­ted with that which they had not. How can they [Page 167] then but sing alway a new song? O happy life, wherein Angels, and the spirits of iust and per­fect Heb. 12. 23. men are satiate, and satisfied by looking to that Image whereunto once they were made! and here is our onely comfort, that when we awake, wee Psal. 17. 15. shall be satisfied with that Image. O Lord hasten that day.

There is nothing on earth so excellent, but con­tinuall Earthly plea­sure, if it bee perpetuall, be­comes painful. looking on it, breeds a lothing and disdain of it. Truth it is, many are the pleasures vvhich God hath placed in the creatures, for the comfort of man euen vpon earth: but wee may knowe by experience, that the greatest pleasures here, and the most beautifull and delectable sights the crea­ture can render, if they be perpetuall, they become painfull. It is not so with the ioyes of heauen, it is not so with the sight of the Creator; the Angels, who for their continuall beholding of his face are called Aphnim, are neuer weary to behold him, be­cause, as wee haue said, euery new sight brings with it new delight, and new pleasure.

Thou art worthy.] The tenor of their song fol­lowes, In the tenor of their song they giue all worthinesse to Christ. wherein, as before they cast their golden Crownes before him that sits vpon the Throne, so now they ascribe all worthinesse to the Lambe: the Angels of heauen acknowledge it, Saints mi­litant and triumphant confesse it; no other voice is heard in the true Church, but Thou art worthy: both Angel and man emptie themselues of all praise, yea of all opinion, or conceit of worthines or merit; the contrary voice heard in the Popes [Page 168] Church, proueth it Antichristian. The chaire of None but hee should sit in the chaire of merit. merit is proper to Christ, none, without Laesae Ma­iestatis, may sit down in it but himselfe. The bene­fit of his merit belongs to all his Saints; the praise of worthinesse and meriting is reserued onely to himself; eand this appeares more euidently, by the reason which they subioyne.

Because thou wast killed.] To whom should the For hee onely was killed for vs. praise of a Redeemer be giuen? To him onely that was killed for vs. Saint Paul asketh a question of the Schismatiques of Corinth, Was Paul crucified for you? Hee could not abide that some of them should be called Paulists, some Petrists, and some Apolimists, he would not haue them named from any other, but Christians from Christ, because neither Paul, nor Peter, nor Apollo was crucified A proper question for Papists. for them, but Christ Iesus onely. And this same were good to aske of the Papists of our time, Was▪ Franciscus, or Dominicus, or Bernardus cru­cified for you? How is it then that you will be cal­led some of you Franciscans, Dominicans, and Ber­nardins?

But this is a small thing, in respect of these grea­ter He suffered him alone, not helped nor comforted by by any of his disciples. iniuries done to him; they will haue other Me­diators ioyned with Christ, other merits mixed with his merits; but I pray them answer S. Paul his question, Was any other crucified for you? And po [...]der this reason of the Saints, Thou art worthy, because thou wast killed. Why then ioyne ye others in the worke of Redemption with him? Sure it is, He alone troad the Wine-presse of the wrath Esa. 63. 3 [Page 169] of God for vs. When he entred into the Garden to his agonie, hee tooke his three Disciples with Math. 26. him, Peter, Iames and Iohn: but did they help him? No, hee craued no more of them, but that they should watch and pray with him; yet when hee Why then should not the praise of a re­deemer be re­serued to him onely? was sweating bloud for anguish, they were slee­ping; and when he went to the Crosse, did they not all forsake him? yea did not Peter deny him?

Sith he onely suffered for vs, to whom should wee giue the praise of a worthy Redeemer, by whose merits we are saued, but to him onely? This is the Song of the whole Church, Worthy is the Lambe, because hee was killed, and the worthinesse of another shall we neuer acknowledge. Super om­nia Ber. in Cant. ser. 20. amabilem te mihi reddit (bone Iesu) calix quem bibisti, opus nostrae Redemptionis amorem nostrum to­tum facile vindicat sibi: Aboue all (sweete Iesus) The worke of our redempti­on makes vs debtors to Ie­sus, in more then we are worth. the cup which thou drankst, makes thee worthy to be loued of me. And the worke of our Redemp­tion challenges vnto it selfe, all our whole loue, no part of it being reserued to our selues, or vnto any other. Yea, when wee haue giuen him our whole loue, and all that wee are, yet stand wee debt-bound to him in so much more, as hee that died for vs, is more then we are. What then shall we talke of any worthinesse, but his?

And hath redeemed vs.] There is the effect of By the death of Iesus wee haue liberty and life. Christs death, to wit, our Redemption. We were vnder a most fearefull seruitude and bondage of Satan and sinne, we sold our selues to them most foolishly: now hath our Lord bought vs againe, [Page 170] and redeemed vs, Not with any corruptible thing, 1. Pet. 1. 18, 19. as gold or siluer, but by the precious bloud of the Lambe of God vnspotted. The greatnesse of the price giuen for vs, may tell vs how great his loue was toward vs, who hath redeemed vs; as also how desperate our danger was, from which wee could not bee any other way deliuered. Other The worke of our Redemp­tion most mar­uellous. Kings make conquest by sheading the bloud of their people; but Iesus Christ hath conquered for vs by the sheading of his own bloud: A most rare and maruellous thing, and such as hath not beene heard of before; The Physician drinkes the bitter potion, and the Patient is cured. But of this, and many notable maruels, to bee marked in the worke of our Redemption, wee haue spoken in that Treatise on the eighth to the Romanes, and elsewhere.

Vnto God.] We are loosed from the bondage Christian li­berty how abused by Li­bertines. of Satan, that wee should be bound seruants to our God: So Zacharie in his Song, God hath Luke 1. 74. shewed mercy toward vs, that wee being deliuered out of the hands of our enemies, should serue him with­out feare. Let Libertines marke it, who turne the grace of God into wantonnesse, liuing a loose and dissolute life; in as much as they are not bound vnto God, they manifestly declare that they are not as yet loosed from the Diuell. Si Christianus Ber. in Cont. Scr. 15. es, vt nominaris, sicut particeps es nominis, eris eti­am particeps vnctionis: If thou beest a Christian, as thou art named one, as thou art partaker of the name, so wilt thou also be of the vnction. If thou [Page 171] be a Christian, then Put on the Lord Iesus, and Rom. 13. study to be like vnto him: For, Christianis [...]nus imi­tatio Basil bexam. ho [...]. 10. est Diuinae Naturae: True Christianity is an imitation of the Diuine Nature.

Out of euery kindred.] There is the amplitude The benefit of Redemption is very ample, Act. 10. 34. Yet is not V­niuersall. of this Redemption; it is not limited within any Kingdome, not within Canaan. Now of a truth I perceiue that God is no accepter of persons. Yet vni­uersality is here excluded. They say not, Hee hath redeemed euery Nation and Tribe, but some out of euery Nation and Tribe. The secret Decree of God his Electiō is executed by his Calling, wher­by out of the whole lumpe and masse of lost man­kinde, hee separateth, culleth, and chuseth out to himselfe, so many as in his secret counsell hee hath chosen to saluation. But to eschew repetiti­on, the Reader who pleaseth, may looke concer­ning this purpose, that which is written of the gol­den Chaine, on the eighth to the Romanes, verse thirty.

VERSE. 10. ‘And hath made vs vnto our God, Kings, and Priests, and we shall raigne vpon earth.’

THE benefites we haue by our Redemption, By Christ we are not onely deliuered frō euill, but ad­uanced to vn­deserued good. are two-fold; for not onely are we deliuered from that euill and miserable estate, wherein wee were, but are also aduanced to an high, and glo­rious estate, whereof here is mention made: hee hath saued vs from wrath we iustly deserued, and [Page 172] hath aduanced vs to grace, and glory, which we could neuer deserue. Pharaoh his Baker would Gen. 40. haue thought it great fauour, if the King had but spared his life; but the Butler was not onely de­liuered from death, but aduanced to the seruice of his King. Not vnlike is our case, God make vs thankfull for it. What we are in goodnesse, the Lord hath made vs.

And hath made vs.] What we are in goodnesse, the Lord hath made vs, Wee made not our selues, wee helped nothing to our first creation, farre lesse to our second. It is folly to dreame of a power in Nature, by which man of his owne free-will is able to do good, and make himselfe congruous for the receiuing of grace. Noli te extollere supra Aug. de verb. Apos. Scr. 10. Deum: Confitere illi, qui fecit te: Extoll not thy selfe aboue God, but giue glory to him that made thee. Nam si ille nos fecit homines, nos au­tem ipsi nos fecimus saluos, aliquid maius illo feci­mus: Popish pre­sumption of man his free­will by nature to doe good, confuted by Fathers and Councels. For if hee made vs men, and we haue made our selues righteous men, then haue wee done somewhat more then hee. N [...]mo recreat, nisi qui & creat; nemo reficit, nisi qui & fecit: None can create ouer againe, but hee who created vs first; none can renew vs, but he who made vs. Deus est qui operatur in nobis velle & perficere: It is God who worketh in vs the will and the deed, that thou mightst haue a will inclined to good; his Calling went before thee to worke it, and his Mercy did preuent thee. To thinke otherwise, is, as Augustine said, Superbus error, A proud errour. Aug. de temp. Ser. 123. Firmiter rene n [...]llam tibi facultatem inesse posse vo­luntatis [Page 173] a [...]t operis, nisi id gratuitò munere diuinae mi­serationis Fulgent. ad Gal­lam, epist. 2. accipias. Hold this for certaine, that there can be in thee no power either to will, or worke any thing that good is, vnlesse thou receiue it freely of the mercy of God. I conclude all with the testimony of that famous Councell: Si quis Concil. Aurisia. ca [...] in Gallia cont. [...]. cap. 7. per naturae vigorem bonum aliquod, quod ad salutem pertinet vitae aeternae, cogitare aut eligere se posse con­firmat, abs (que) illuminatione & inspiratione Sp. Sancti, haeretic [...] fallitur spiritu. If any man affirme, that Papists by this Decree discer­ned heretikes. by the strength of Nature he is able to thinke or chuse any good pertaining to eternall saluation, without the illumination and inspiration of the holy Spirit, he is deceiued with an hereticall spirit. Ab eo quod formauit Deus mutauit Adam, sed Ibid. in peius, per iniquitatem suam: Adam changed himselfe from that which God made him, but he changed himselfe to the worse by his iniquity. Ab [...]o quod operatur, iniquitas mutatur fidelis, sed in mel [...]s per gratiam Dei: from that which iniquity worketh, the Christian is changed, but to the better by the grace of God. Illa mutatio fuit prae­uaricatoris primi, haec secundum Psalmistam muta­tio dexterae Excelsi: The first change from good to euill was made by the first Transgressor: the se­cond change, as the Psalmist saith, from euill to good, is made by the right hand of the most High. And so in this Hymne redeemed Saints confesse it; Thou hast made vs.

Kings and Priests.] There is the dignity where­unto we are called, inclosed in two the most hono­rable [Page 174] Offices that euer were in the world, to wit, The good e­state where­unto wee are aduanced by Christ, is com­prised in two benefits. the Kingdome and Priest-hood: S. Peter ioynes them both in one, when he cals vs, A Royall Priest­hood. As Kings we should fight the battels of the Lord against Satan and Sinne. And here fortitude especially is required, with spirituall wisedome. 1. Pet. 2. 9. Non enim viribus, sed prudenti [...] Diuina vincitur serpens: So long as we are wise in God to beleeue 1 In this, that we are made Kings vnto our God. his Word, we are strong to resist Satan, and he is not able to ouercome vs; but if we forget the counsell of his Word, we easily become a prey to our Aduersarie. If we consider that we are cal­led to be Kings to our God, and hope to raigne for euer with him in heauen, we will thinke shame to render our selues captiues to Satan. Let vs looke backe to our first creation; Animal es, O ho­mo, Basil. hexam. [...]om. 10. principatu decoratum, vt quid seruis affectibus? Princeps creaturarum constitutus es, & dignitatem Our first Cre­tion, our pre­sent Vocati­on, our future Glorification, tels vs wee should not be seruants to sinne, &c. tuam abiicis: Thou art a creature, O man, in thy first creation decored with Princely power, why seruest thou thy affections? Thou wast made the Lord of all creatures, and castest away thy owne dignity. Will we againe looke forward to our future glorification: Non sperare potest coeleste reg­num, Bern. de perse­q [...]t. sustinenda. cap. 11. cui supra propria membra regnare non datur: What hope can he haue to enioy the Kingdome of heauen, who reigneth not ouer his owne members vpon earth? Thus our first creation, our present vocation, our future glorification, all of them require of vs, that like spirituall Kings, wee should subdue and ouercome the Deuill, the [Page 175] world, and the flesh; Hee that ouercommeth, shall sit Reu. 3. 21. with me in my Throne.

Our Priesthood againe consists in offering vp 2 In this, that we are made Priests vnto our God. sacrifices to God: and these may be reduced to three sorts; first, that we offer vp our hearts to the Lord; this is the great sacrifice, without which the Pro. 23. 26. Three sacrifi­ces offer we to God. Lord will accept nothing from vs: My sonne, giue me thy heart. Next, that we offer vp our bodies vnto him, I beseech you brethren, by the mercies of Ro [...]. 12. 1. Cor, Corpus, & Bona: Heart, Body▪ and Goods. God, that yee giue vp your bodies a liuing sacrifice, holy, and acceptable vnto God, which is your reasona­ble seruing of God: and this is done, when we make the members of our bodie weapons of righteous­nesse Rom. 6. 13. to God. These are two then, Cor & Corpus, the heart and the body: the Lord will haue the ser­uice of them both. Thirdly, that we offer our goods vnto him, as his glory and the necessity of his Saints do require it; and this third sacrifice willingly followeth, where the other two go be­fore: My sonne, honour God with the first fruits of Pro. 3. 9. all thy encrease. To do good, and to distribute forget Heb. 13. not, for with such sacrifices God is pleased. But now But locked hearts, and linked hands, haue the men of this Gene­ [...]ation. the hearts of men are locked vp, and their hands are linked; they feare to giue, lest they haue not enough for themselues, and the poore also; but it is farre otherwise, thy portion shall neuer pe­rish by giuing out in ordinary charitie to the poore: Quic quid in pauperes contuleris, in coeli the­sauris Greg [...]. Nysse [...]. orat. de pa [...]peri­bus [...]. reconditum in [...]enies; what-euer thou bestow­est on the poore, thou shalt finde it laid vp in the heauenly Treasures. Clementia, dum licet, clemen­tiam [Page 176] acquire, by shewing mercy, when thou mayst, Nazian. orat. 43. in nou [...] domi­nicam. purchase mercy to thy selfe. These are all agree­able to holy Scripture; Make thee friends of the riches of iniquity, that they may receiue you into the euerlasting Tabernacles, said our Sauiour. So also the Apostle, that by distributing and giuing to the poore, men lay vp in store for themselues a good 1. Tim. 6. 19. foundation for the time to come.

And we shall raigne vpon earth.] Vpon this The errour of the Millena­ries hath no warrant here. place the Chiliasts ground their errour, that after the Day of Iudgement, the Saints shall dwell on earth a thousand yeeres, at which time that Pro­phecie, and others like it, shall bee sulfilled, The Psal. 37. 11. meeke shall possesse the earth. And with this opini­on, Math. 5. 5. many worthy Fathers in the Primitiue Church were ouertaken. The Turkes also dreame of an earthly Paradise: But let them passe.

For vnderstanding the true sense and meaning By the earth here, we may vnderstand the wicked dwellers on earth. of this place, we are to know, that the earth in ho­ly Scripture is sometime taken for the men that are in it. Dauid cals them the men of this world: these are they who (as our Sauiour saith) haue their portion in this life: Saint Iohn commonly cals them Psal. 17. 14. in this Booke, The Inhabitants of the earth. These men are enemies to the children of God, and per­secute They now ac­count Saints the off-scou­rings of the earth, but Saints at last shall raigne ouer them. them with all their power; they account them the Off-scourings of the earth, and vnworthy to dwell in it: But the Lord at length shall exalt his Saints, and their enemies shall be made their foot-stoole: Yea, the soles of their feet the Lord [Page 177] shall lift vp aboue the heads of their greatest ene­mies; for the wicked shall stand still vpon the earth, when the godly shall be rauished and caught vp into the Aire: yea, the wicked them­selues 1. Thess. 4. 17. shall see it, and shall be vexed with horrible feare, when they see the man honoured, whom they despised, and shall say within themselues, This is he whom sometime wee had in derision, wee Wisd. 5. 2, 3, 4, 5. sooles thought his life madnesse, and his end without honour; how is hee counted among the children of God! and his portion is among Saints. Now for this benefite, which the Saints are sure to enioy, to wit, their finall victory, and glorious exaltation a­boue all their enemies, they here praise the Lord: and so hath his Maiestie most iudiciously expoun­ded this difficult place; Wee shall raigne ouer the earth, at the last and generall Iudgement. And this exposition is both very comfortable for Saints now lying vnder the oppression of their enemies, and agreeth well with the Analogie of faith.

Otherwise, if we take the word properly for Orby the earth we may vnder­stand this same earthly ele­ment. this same earth wherein we soiourne, then S. Peter tels vs, that we haue to looke for new heauens, and a new earth, wherein dwelleth righteousnesse: They 2. Pet. 3. lost their originall vertue and beautie by our trans­gression, and shall receiue it againe, and more, at our restitution: So are we taught by S. Paul, The Rom. 8. feruent desire of the creature waiteth when the sonnes of God shall be reucaled; for then, The creature al­so shall be deliuered from the bondage of corruption, into the glorious liberty of the sonnes of God; and [Page 178] then both heauen and earth renewed, shall bee the proper possession of Saints renewed. Where if any man demand, To what vse shall this earth How Saints may be said to raigne in it, or to what vse can it serue in that Day. and visible heauens serue in that Kingdome of glorie? The answer is, We shall know it, when we shall see it; for if the Lord will restore them to stand as monuments and witnesses of that first goodnesse which hee shewed vs in the Creation, and we lost in the Transgression, and he hath re­stored againe, with much more, in our Redempti­on, who can say against it? But lest we seeme to pry within the Arke, let our care be rather to pre­pare our selues, then before-hand curiously to enquire of it, that which now we cannot vnder­stand: and let vs remember that answer which Photinus, the predecessor of Irenaeus, gaue to the Proconsull, when he demanded of him who God was? He answered, Et tu, si dignus [...]ueris, videbis; A pretty an­swer of Pho­tinus to the Proconsull. Euen thou, if thou be worthy, or meet for it, shalt see him. So we, if we be renewed men, shall know to what vse in that Day, these new heauens and new earth shall serue vnto vs.

Now there remaines one doubt to be cleared A doubt mo­ued, how An­gels praise God for Re­demption, & answered, here, how is this Canticle conuenient for Angels, seeing they fell not? how can they praise God for Redemption by his bloud? The answer is; first, in the Song, the Thankes-giuing may be distingui­shed from the reason of the Thankes: Thou art 1 By distingui­shing the Thankes­giuing from the Reason. worthy to take the Booke, and open the Scales thereof: there the thankes-giuing, which is fitting both for Angels and redeemed Saints to giue vnto the [Page 179] Lambe: but the reason, Because thou wast killed, more proper for redeemed Saints. Secondly, the Angels are also members of the Church, they call themselues our brethren, I am thy fellow ser­uant, Reuel. 19. 10. and one of thy brethren which haue the testimo­nie of Iesus. And againe, by the Apostle to the Hebrewes they are reckoned to be of one body, and one fellowship with vs: Wee are come to the Heb. 12. 21. coelestiall Ierusalem, and companie of innumerable Angels.

Now as in the naturall body all the members 2 Angels & wee are of one in­corporation, and for our Redemption th [...] giue thankes to God. haue their owne mutuall compassion; when one is wounded, the rest mourne with it and for it: and againe, all of them haue their owne mutuall con­tentment and congratulation in the good of o­thers; so that if one member be restored which was hurt, the rest (albeit they were not hurt) re­ioyce with it: So may we thinke that it is in the Mysticall Bodie, and that the Angels, being of one fellowship with vs, glorifie God for our re­stitution; for sith our Sauiour teacheth vs, that they haue ioy in the conuersion of one sinner, much Luke 15. 7. more may we think they haue ioy in the Redemp­tion of the whole company of Gods Elect.

Thirdly, the Angels haue their owne interest 3 They haue their owne be­nefite by Re­demption. in the benefite of Redemption: As all things were created by him, which are in heauen and in earth, visible and inuisible, whether they be Thrones, or Do­minions, Col. 1. 16. & 20. or Principalities, or Powers: so by him are all things reconciled and set at peace by the bloud of his Crosse, both the things in earth, and things in [Page 180] heauen. Caluin expounds this both of Angels and Men: let the iudicious Reader wisely consider his words, and hee shall see, that albeit there was no enmitie betweene Angels and the Lord, because they sinned not; yet for the setting of them at a perfect peace, it was needfull they should bee For that grace of Christ, which raised man when he fell, kept An­gels that they fell not. made sure of their perseuerance in the state of in­nocencie, which benefite they had not by their creation; for the fall of some of them proues, that of their owne nature they are [...], mutable by will, but that same grace of Iesus, which raised vp Elect Men, when they had fallen, con­firmes Elect Angels, that now they cannot fall: Qui erexit hominem lapsum, dedit Angelo stanti ne Ber. in Cant. laberetur. I leaue that of Cyrillus: Dicimus nos ex Ser. 22. Cyril. Catech. 2. parte quadam de Deierga nos bonitate, sed nescimus quanta ille, & Angelis condonauerit, indulget enim & illis quandoquidem ipse tantùm vnus est, qui pec­care non possit: who thinkes that the Lord vseth his owne indulgence toward Angels, it being his owne onely and proper glory that hee cannot sinne. Fulgentius agrees with Bernard, none other keepes the Angels that they fall not, but the same grace which restored man when he had fallen. Vna Fulgent. ad Tra­sim. lib. 2. in vtro (que) gratia operata est, in hoc vt surgeret, in Angelo ne caderet: One grace wrought in both, in Man that he might rise, and in the Angell that hee did not fall. Thus are Angels benefited by the death of Iesus Christ.

VERSE. 11. ‘Then I beheld, and heard the voyce of many Angels round about the Throne, and about the liuing creatures, and the Elders, and they were thou­sand thousands.’

THe second part of the thanksgiuing is sung by The second song is sung by Angels onely, and in it are foure circum­stances. Angels onely, where we haue these foure cir­cumstances; First, who they are that sing; Se­condly, in what place of the Heauenly Court ap­peare they to Saint Iohn; Thirdly, their number; and lastly, what is their song.

They who sing this part, are plainly called An­gels, 1 The first cir­cumstance, who sings this Song, to wit, Angels inferi­or to the first company. different both in place, and as it seemes, in dignitie, from the foure liuing creatures, whom we expounded to be a principall & chiefe compa­ny of Angels neerest to the Throne: And S. Iohn ranketh them, as they appeared vnto him. That there is order among Angels is out of question. Some hath been bold to set downe the manner therof out of Dionysius Areopagita, whom the lear­ned iustly suspect; for the Fathers of that age had not so soone forgotten that Apostolike precept, Let none presume aboue that which is written. 1. Cor. 4. 6.

Elias, who comments vpon Nazianzen, distin­guisheth Elias presumes to set downe the order of Angels. the whole company of Angels into three ranks, and placeth three orders in euery one of them. In the first, Cherubims, Seraphims, and Elias in Nazian▪ orat. 2. de Theolo. Thrones. In the second, Dominions, Armies, and Powers. In the third, Principalities, Archangels, [Page 182] and Angels. But these are naked speculations, neither warranted by Scripture nor reason. It had been better for him to haue kept the bounds of Nazianzen his modestie, Angelis pro suae natu­rae, Nazianzen, and Augustine speake more sparingly and modestly. et ordinis ratione, tanta pulchritudinis copia est impressa, vt secundaria quaedam lumina sint. There is imprinted in Angels according to their nature, and order, such abundance of shining beautie, as Nazian. Ibid. maketh them secondarie lights: he acknowledges among them a distinction, and an order, yea di­uersitie of orders, but takes not vpon him to de­termine it. And the like modestie vseth Augu­stine, Aug. cap. 11. cont. Priscilian. Qui fatetur se rationem huius distinctionis igno­rare, who confesseth that hee knowes not the rea­son of this distinction.

Their place is described to be about the Throne, 2 The second circumstance is of the place in which they appeare. because they are the Gard of the great King which attend him; not for his defence, but for the exe­cution of his will: For thousand thousands minister vnto him, and tenne thousand thousands stand before Dan. 7. 10. him. But about the Church represented by foure About the Throne, to serue the Lord Psal. 34. 7. and twenty Elders are they placed, as a Gard ap­pointed for our protection and defence. The An­gels of the Lord pitch their tents round about them But about Saints, to fi­gure they are our gard. who feare him. These compassed Elisha in Dothan, to keepe him from inuasion of the Syrian horses and Chariots. How great their power is, the de­struction of Pharao his first borne by one Angel, and of Senacherib his Armie by another, may wit­nesse vnto vs. Dauid had a strong gard of Chere­thits and Pelethits; but the best of his Worthies [Page 183] were not comparable to one of these Warriers. Here then is our comfort, that as Damones Eccle­siam Carthus. circumeunt ad deuorandum, ita Angeli eam cir­cumeunt, vt custodiant. As Satan with his legions of wicked spirits goeth about seeking to deuoure vs: so these Angels and heauenly Armies stand about vs to defend, & are as an inuincible hedge between Satan and the Saints.

The third circumstance is of their number; of 3 The third cir­cumstance is of their num­ber. it we haue spoken, Chap. 4. 6.

VERSE. 12. ‘Saying with a loud voice, Worthy is the Lambe that was killed, to receiue power, and riches, and wise­dome, and strength, and honour, and glory, and praise.’

THe fourth circumstance in this second thanks­giuing 4 The fourth circumstance is their song▪ Wherein wee haue made by Angels onely, is the song it selfe, wherein we haue to consider two things; the matter, and the manner. For the manner of their singing, it is said to be with a loud voice. How 1 The manner. voices are ascribed to them, they being spirits, we haue spoken before; onely now, the loud voyce noteth their intention, readinesse, and great fer­uencie in praising the Lord.

The matter of their song is subioyned, Worthy is 2 The matter. the Lambe. Where still it is to be remembred, how both Angels, and elect Men, denude them­selues of all worthinesse, and ascribe it to the [Page 184] Lambe, to the great shame of these wretched wormes vpon earth, who dare vsurpe to them­selues the praise of worthinesse, and glory in the merite of their works.

These Angels differ in place and order from the first company, but all agree in one song, Wor­thy is the Lambe. And againe, that Angels wor­ship the Lambe, but refuse to be worshipped of men, condemnes that [...], of the blind Pa­pists, who will inforce a worship on Angels, which they refuse, and acknowledge onely to be due to the Lord.

As before, the Lambe appeared with seuen Before, they gaue him se­uen stiles, and now they giue him a seuen­fold praise. Eyes, and seuen Hornes, so now a seuen-fold praise doe Angels giue vnto him; 1. Of power, 2. Ri­ches, 3. Wisedome, 4. Strength, 5. Honour, 6. Glory and praise. They vnderstood the types which they saw; they make their song respondent to his apparition. In his Eyes they acknowledge his wisedom; in his Hornes, power, and strength, and riches; and for these, praise, and honor, and glory they giue vnto him. Hee is a full and com­plete Sauiour, woorthy of seuen-fold praise, be­cause of his seuen-fold, that is, his manifold, yea, his full, and complete grace, which superabounds in him, and is powred forth abundantly vnto vs. He hath not loue, but hee hath also power; what craue we more, but that he is most willing, because of his loue, He was killed for vs: and most able, be­cause of his power, to helpe vs in all our necessi­ties?

[Page 185]Againe, this redundant speech in praysing of Saints infla­med with the loue of God, cannot satis­fie themselues in praysing him. God, naming one thing many manner of waies, is to teach vs, how Saints inflamed with the loue of God, cannot find words enow, nor satifie them­selues in praysing of God. And this was shadow­ed before, when it was said, They sung with a loude voice: for what is the loud voice of a spirit, but [...]ruens des [...]erium, the feruent desire of it? et tantò Gregor. moral. 2. cap. 6. maiorē vocē in aurē incircumscripti spiritus exprimit, quantò se in eius desiderium plenius [...]undit. And here that one thing is named many manner of waies, as power, and strength, praise, honour and glory; their like feruent desire in praysing God is decla­red. And all this may most iustly rebuke our cold­nesse This may make vs asha­med of our coldnesse in praysing God. in praysing God: we discharge all that whole seruice many a time with one word; which were yet tolerable, if our affections were greater, though our words are few: but in these exercises how rea­dily faint we? we pray as if we desired not to pre­uaile; and wee praise, as if wee were not carefull whether the Lord heare or not: and therefore wee send our thanksgiuing away, but our feruent affec­tion goes not with it▪ such a prayer cannot pierce the cloudes, farre lesse bring downe an an­swere.

Is there any thing thou shouldest thinke more vpon in prayer, then that thou art speaking vvith God? or is there any thing thou shouldest desire more, then to finde thy selfe accepted of him? Quomodo te à Deo audiri postulas, cùm te, ipse non au­dias? How canst thou desire the Lord to hear thee [Page 186] in praying, when thou hearest not thy selfe? Vis Deum memorem esse tui cùm rogas, cùm tuipse memor Cyprian. de orat. Domini. tui▪ non sit? wilt thou haue the Lord mindfull of thee, when thou requestest him, and thou in reque­sting him, hast no mind of thy selfe? This is a common sin of this age; the Lord remoue it.

VERSE. 13. ‘And all the creatures, which are in heauen, and on the earth, and vnder the earth, and in the sea, and all that are in them, heard I say, Praise, honour, and glory, and power be to him that sits on the Throne, and vnto the Lambe for euermore.’

THe third part of the thanksgiuing, is sung by The third part of the song is sung by crea­tures of all sorts. creatures, and that of all sorts, and vvith one common consent: for this distribution of the crea­tures in these, which are in heauen, in earth, vn­der the earth, and in the sea, is a propheticall am­plification frequently vsed in Scripture, to shew the cōcourse of all creatures to praise God in their kind: as ye may see, Psalme 148. Now these crea­tures What voyce creatures with­out sense or reason can haue. here, are such as are without sense or reason; to wit, the Sunne, the Moone, the Fire, the Aire, the Water, the Earth, and all that in them is, af­ter their sort doe praise the Lord, and they haue a voice of their owne, which is well enough vnder­stood by him that made them. As they grone for Rom. 8. the bondage vnder which our sin hath subdued them: so long they to see the sonnes of God restored to [Page 187] their liberty, for then shall they be restored also: and for this benefit the creatures haue by our Re­demption, as they were cast into bondage by our transgression, they haue their owne reioycing, and praysing of God. But for this, we referre the wil­ling Reader to that which we haue written on the eighth to the Romanes, and now proceed to the conclusion of this Song.

VERSE. 14. ‘And the foure liuing creatures said, Amen. And the foure and twenty Elders fell downe, and worship­ped him that liueth for euermore.’

NOw are wee come to the conclusion of the The Song is concluded by them who be­ganne it. Song: they who beganne it, to wit, Angels, and redeemed Saints coniunctly, doe also con­clude it. In all this heauenly action, we still see, that the example of one, prouokes another to prayse God, teaching vs our dutie, not to be silent when others beside vs are praising the Lord. If we can­not with our mouthes, at least let vs with our harts make melodie to the Lord, and say Amen to the song of our brethren.

The Angels ratifie the praises giuen to God, by Amen, Is a note of affirmation, saying Amen. This particle is sometime a note of affirmation, as when our Sauiour saies, Amen, A­men, Mat. 23. 36: I say vnto you, all these things shall come vpon this generation: that is, certainly and without doubt As also of con­firmation. they shall come. Sometime againe it is a note of [Page 188] confirmation, or comprecation, as when the Apo­stle reproues preaching or praying in an vnknown language, he vseth this reason, How shall hee that 1. Cor. 14. 16. occupies the roome of the vnlearned, say Amen, at thy giuing of thanks, seeing he knowes not what thou saist? Of this it is cleare, that in the Primitiue Church, Vsed by peo­ple in the Pri­mitiue Church after preach­ing, or prayer. after preaching and prayer, the custome of the people was to say Amen; in token that not onely they consented, but also wished from God the same good things which hee before had either mentioned in the Preaching, or desired in the Prayer. But this many of our Professors thinke needlesse now to be required; but for mine owne part, I would wish them in this, and other lauda­ble customes, to be lesse nyce and scrupulous then they are.

The stile they giue vnto the Lord, hath beene A liuing Lord, is Gods pro­per stile. intreated before, Our GOD is a liuing Lord in him selfe, In Deo idem sunt viuens et vita, and Carthus. hee giues beeing and life to all things that are and liue.

A threefold life flowes from the Lord; First, of And of the three-fold life, which flowes from him. Nature. Secondly, of Grace. Thirdly, of Glorie. Natures life is either Vegetatiue, Sensible, or Reason­able. Little cause haue they to reioyce, who haue no more but it. For in the Vegetatiue life, plants & trees of the earth excell man. In the Sensitiue life, beasts and fowles are quicker in any sense then man. And for the Reasonable life, Pagans and heathen Philosophers haue farre exceeded euen those who are named Christians.

[Page 189]All our comfort then stands in this life of Grace now, and life of glory hereafter. The Lord make vs partakers of them for Christs sake.

CHAP. VI.

VERSE 1. ‘After I beheld, when the Lambe had opened one of the Scales, and heard one of the foure liuing creatures say, as it were the noise of Thunder, Come and see.’

THE Vision of Preparation At the sixth chapter be­gins the Visi­ons of pre­diction, which are three. being ended in the two pre­ceding Chapters, as we haue declared before: now fol­lowes the Visions of Predic­tion, fore-telling things which shortly must be done; And these are three, euery one of them diducing the estate of the Church to the second comming of Christ vnto Iudgement: As at more length wee haue shewed in Prolegomenis, wherein the generall Method of the Reuelation is shortly set downe.

The first Propheticall Vision is contained in The first in the sixt and seuenth chap­ters. this sixt, and the seuenth Chapter following; for the seuenth is an appendix of this, and hath in it [Page 190] a larger explication of the fifth and sixth Seale, as (God willing) we shall heare: so then the first Prophecie is absolued in six Seales, whereof the last concludes with the Day of Iudgement; for the seuenth Seale hath in her bosome the seuen Trumpets, which make vp the second Prophecie of this Booke, beginning at the eighth Chapter; The second frō the eighth to the twelfth. for till then, the seuenth Seale is not opened, and continuing to the end of the eleuenth, there it con­cludeth with the Day of Iudgement. The third The third frō the 12. to the 21. Prophecie beginnes at the twelfth, and continues to the one and twentieth; whereof, if the Lord please, we will speake hereafter.

This first Prophecie, as I said, is generall, for The first Pro­phecie is a ge­nerall Progno­stication of the estate of things to the worlds end: Whereof the summe is, Christ will go by his Gospell thorow the world, till hee ouercome. it containes a generall Prognostication, and pre­sents to vs a view of the estate of things, as they will be to the worlds end: whereof the summe is, Christ shall go thorow the world vpon the Ministerie of his Word, preaching the Gospell where, and when it best pleaseth him. This is pro­phecied in the first Seale, like a crowned King, and Conquerour, hee hath gone out long agoe vpon his White Horse, and so shall hee continue till hee ouercome. But this victorie, let not the Church looke that it shall be without bloud; for Satan and his Instruments, figured by the Red The world will persecute the Gospell. Horse, and one riding on it, shall in most cruell manner persecute the Preachers and Professors of the Gospell; and this is fore-shewed in the second For contempt of it God shal plague the world. Seale: but they shall not escape vnpunished: for the Lord shall send out the Blacke Horse, as is told [Page 191] in the third Seale; and the Pale Horse, who comes out at the opening of the fourth Seale: By these two, famine and pestilence, vnder which all other horrible plagues of God are comprehen­ded, shall the Lord be reuenged on the world, for contempt of his Gospell.

And because in these troubles many of the In these perse­cutions and plagues, Saints may be exer­cised, but the Lord shall se­cure them. Saints of God shall suffer bodily death, it is de­clared in the fift Seale, how their soules rest in peace with God, till the number of their bre­thren be fulfilled; and then, as they cry for iudge­ment, so the great and last Day of Iudgement The Day of Iudgement shall conclude all. shall come, as we see in the sixt Seale: for we shall see in the next Chapter, that the onely cause, why Angels delay the execution of the last wrath, for which the Soules of Martyrs vnder the Altar cry vnto God, is, that the seruants of the Lord are not yet sealed: which being once done, then shall the Lord recompense trouble to them that trou­bled 2. Thess. 1. 6, 7. his Church; as in most fearefull manner is de­clared in the sixt Seale, but shall render to his trou­bled Saints rest, when the Lord Iesus shall shew him­selfe from heauen with his mighty Angels, as at length, and most comfortably is set downe in the next Chapter, from the tenth verse to the end. And this, any iudicious man that will reade with­out The seuenth Chapter con­taines a larger explication of the fift and sixt Seale. pre-conceiued opinion, may easily consider that the seuenth chapter hath in it no Propheticall Prediction, but onely a larger explanation of the fifth Seale, in which Martyrs are willed to waite, till their fellow-seruants be sealed: and the secure, [Page 192] and happy estate of Saints euen in suffering; yea, their glorious and ioyfull estate after suffering, is at great length expressed, before the comfortlesse estate of the wicked, whereunto the sixt Seale de­liuers them, be touched at all. Thus haue we the summe of this first and generall Prophecie.

Now before the opening of the first foure Three things noted in S. Iohn his pre­paration, be­fore the ope­ning of the Seales. Seales, S. Iohn is prepared: where we haue these circumstances; first, what was S. Iohn doing, when this Vision was presented to him; to wit, Beholding: secondly, who prepares and wakeneth him, One of the foure liuing Creatures: and third­ly, what saith he to him, Come, and see.

The first is noted in these words, After I be­held. 1 What was S. Iohn doing at this time, to wit, Behol­ding; & what his beholding imports. S. Iohn hitherto hath seene many glorious Visions, and yet now hee lookes for more. Sure it is, that euery sight of heauenly things which Saints get, prouokes them to a desire of more; for there is not a greater argument of grace recei­ued, then a feruent desire of further grace. Be­side the desire, this beholding imports a constant consideration without wearying, or wauering: a stable and fixed minde, with a perfect heart, is re­quired in them who would learne things heauen­ly. The naturall eye, if it bee closed, or if it bee Circumactus, tumbling and waltring in the head; or then, if it looke negligently, cannot see nor take vp those things which are before it; and so is it with the eye of the soule; if it attend not stedfast­ly, and carefully to heauenly things, it cannot per­ceiue, nor vnderstand them.

[Page 193]The second circumstance is, by whom is hee By whom is S. Iohn prepared for the recei­uing of this Vision. prepared, that is, by one of the foure liuing crea­tures; that is the first of the foure, as the learned Interpreters haue sufficiently cleared. They who expound these foure liuing Creatures, to signifie the vvhole order of Preachers, by the first of them vnderstand, the first Preachers after the Apostles; namely, Quadratus, and Aristides, Ahentenses of the Church of Athens; By the second againe, Iu­stinus Martyr, and Melito Sardenses, of the Church of Sardis. But this vnto me (with the reuerence I These foure Beasts who prepare S. Iohn cannot bee Preachers, & why? owe to so laborious men) seemes an idle specula­tion: or, if they will, a Diuination, without Di­uinity, or warrant of the Word: For S. Iohn heere is sent out to waken Preachers and Profes­sors. In the seuen Epistles he warnes euery Prea­cher of his duty; and in the Prophecie of things to come, he fore-warnes and armes Preachers and all Christians, of such battels as are before them. And how these Interpreters will bring in Prea­chers to be wakeners and warners of S. Iohn, I vn­derstand not. Neither yet can they bee the foure E­uangelists; for S. Iohn was an Euangelist himselfe.

Others againe, who by the 4. Beasts vnderstand 4. Euangelists, as Haymo, Berengandus, Carthusia­nus, with many others before them, and many al­so after them, haue here occasion, if they will em­brace it, to correct themselues [...]: for there are here foure one after another, who waken S. Iohn: if they be foure Euangelists, then Saint Iohn must bee the fifth, or else yee must say that hee warned himselfe▪ Ribera the Iesuit is the onely man of any [Page 194] that I haue seene, who moueth the doubt: for he Ribera per­ceiues the rea­son, and yet against his light pursues it, not willing to quit the cōmon phan­tasie of his fel­lowes. dotes with the rest of his fellowes, in that common conceit, that the 4. Beasts are the 4. Euangelists; he sees here a manifest light arguing the contrary, yet doth he what he can, to defend that which he had learned from the darke Lights and Doctors of Rome. It would pittie a man, to see how he py­neth himselfe in wrestling against a cleere verity: Therefore we adhere to our former interpretation, that these foure Beasts signifie a company of prin­cipall Angels, who are neerest the Throne, and that by one of them S. Iohn is wakened & prepared; For albeit the Lord in his ordinarie working tea­cheth men by the Ministerie of Men, and not by Angels; yet in his extraordinarie working, so long as his Wisedome thought expedient to vse it, hee hath taught men, euen by Angels.

And in that the Voice of the Angel who wakeneth The first Voice that wakened S. Iohn, was like a Trumpet, the next like Thunder. him, is said to haue bene like the noise of Thunder, it is first for the matter it selfe, to tell vs that great and fearefull things are heere fore-told vnto vs; next, for the person of S. Iohn, to whom they are reuealed, that hee might bee stirred vp to receiue them the more reuerently, he was at the first wake­ned with a Voice like a Trumpet, and now hee is wakened with a Noise like Thunder. And this, done to him a diuine man and heauenly disposed, may and should warne vs of our great weakenesse, Great need haue we to be wakened. whē God speakes to vs. sluggishnesse, and senselesse securitie. O what need haue we to be wakened, as oft as the Lord is con­tent to speak vnto vs! Peter, Iames and Iohn, not­withstanding [Page 195] they had seene the glory of Christ transfigurate on the Mountain, yet being with him in the Garden, albeit he required nothing of thē but that they would watch and pray; he burthened them not to drinke of his bitter cup, but onely wil­led them to pray, yet they fell asleep: and albeit he wakened them both the first & second time, yet the third time hee came, and found them sleeping againe. In them let vs see our own weakenesse; we haue need, not once, but often to be wakened, or else the Lord may speake, but we shall heare in vaine, and sleepe in carelesse security.

The third circumstance is the warning it selfe 3 The warning it selfe, Come and see. which is giuen him, Come and see. Our Sauiour hath the same dictum to the two Disciples of S. Iohn, Ioh. 1. 39. who demanded of him, Rabbi, where dwelst thou? This notable sentence, vsed also by Christ, hath in it two things. Come & see, said our Lord. A summary & short sen­tence, yet indeed the summe of all: the one is a precept for this life, Come; All duties the Lord re­quires of thee, are comprised in this one word, 1 A precept for this life, Come. Come; for it imports that we must go out of our selues, & follow our Lord. The other is a promise for the life to come: And see; except we come, we 2 A promise for the life to come; And see. cannot see, and when we come, we shall see, that which the eye neuer saw, and the eare neuer heard: All our Duty here, stands in comming; all our Re­ward there, shall be in seeing. But this warning of But in this place it is not to be taken so largely. the Angell to S. Iohn is not so generall, onely tels him, that vnlesse he come, he cannot see: we must forget all things beside, we must forsake our selues, and go out of our selues, or else the Lord cannot, [Page 196] nor will not be familiar with vs, to acquaint our soules with the comfortable knowledge of things heauenly and spirituall.

VERSE. 2. ‘Therefore I beheld, and loe, there was a White Horse, and hee that sate on him, had a Bowe, and a Crowne was giuen vnto him, and he went forth conquering, that he might ouercome.’

VVE come now to the opening of the first Six points considered in the ope­ning of the first Seale. Seale, wherein these sixe points are to be considered: first, the Rider: secondly, his Horse: thirdly, the colour of his Horse: fourthly, his Ar­mour: fifthly, his Ornaments: sixthly, his Errand.

Viega the Iesuit will haue these Horses to be the 1 The Rider; he is no Romane Emperour, as blinded Ro­mane Doctors do imagine. Romane Empire; the Riders on them to be sundry Emperours; and this Rider on them to be sundry Emperours; and this Rider on the white Horse he saith, is Caius Caligula: Thus the Seraphic Doctors of Rome, are like men groping in darkenes, writing what they will, but without a warrant. That this Ri­der on the white Horse is the Lord Iesus, is cleere out of the 19. Chap. Here in the beginning of the battel he appeares riding on a white horse, & there Reu. 19. 11, 12. again neere the end of the Battel, he appeares with But that he is the Lord Iesus is proued by Scripture. his Warriours riding on a white Horse, & it is told vs, that this Rider and mighty Conquerour, he is faithfull and true, and in righteousnesse hee doth iudge and make war, & his Name is called, The Word of God, King of Kings, and Lord of Lords. If men would con­fer Scripture with Scripture, there would no place [Page 197] be left to their idle speculations: And this same collation of these two places, reproues them who limit the Rider on the white Horse, vnto a cer­taine time; some to the destruction of Ierusalem, and others to the daies of Constantine; they de­fraud the Church of great comfort; for so long shall this valiant man of warre fight on Horse­backe, till hee haue made all his enemies his foote­stoole, and deliuered his Saints from their oppres­sion.

If it be demanded here, seeing Christ is the Christ is so in­finite a Good, that it is no maruell, if in one Vision he be many waies figured. opener of the Seale, how is hee also reuealed by the Seale? The answer is easie, Iesus Christ is so infinite a Good, and his blessing so manifold, that many manner of waies is he shadowed vnto vs; yea, in one, and the selfe-same Vision sundry waies figured: Hee is the Reuealer, and the Thing re­uealed; the Teacher, and the Matter which is taught; the Sacrifice, and the Sacrificer; the Way, and Hee who guides vs in the way. Certainely, if we knew what an incomparable iewell Iesus is, we would with the Apostle, account all things dung, in Phil. 3. [...]. comparison of him.

The next point is the Horse whereupon Christ 2 The second point is, the White Horse. rideth: the exposition of this is to be sought from the Psalmist, where Christ, euen as here, is descri­bed going out, like a valiant King; Gird thy sword Psal. 45. 3, 4. vpon thy Thigh, O most Mighty, and prosper with thy glorie, ride vpon the word of truth, meekenesse, and righteousnesse, &c. So the Horse, whereupon this Conquerour is carryed through the world, is [Page 198] the Ministerie of the Word. Primasius by the This figureth the Ministery of the Word. Horse vnderstands Apostles and Preachers. Mi­nisters, without the Word, are not to be receiued; and the Word without a Minister able to preach it, is not profitable: These two, the Lord in his most wise dispensation hath ioyned together: For it hath pleased God by the foolishnesse of Preaching, to 1. Cor. 1. 21. saue them who beleeue. The Horse then is the Mi­nisterie of the Word. The Gospell preached is the Chariot and Horses, whereby this King is car­ried through the world. As in the gouernement of the world hee vseth the Ministerie of Angels; so in the gathering and gouerning of his Church, hee vseth the Ministery of Preachers; Who can Rom. 10. 14. heare but by Preaching, and who can preach, except they be sent?

These are figured by Horses: first, for the cou­rage Good Prea­chers resem­ble Horses in courage. wherewith they are endued; This is obser­ued by the Lord himselfe, as a speciall property of the Horse: He mocketh at feare, and is not afraid, Iob▪ 39. 25. hee turneth not back from the sword. And doubt­lesse Preachers, in whom Christ is, and vpon whom hee rides, are valiant, and couragious men; Ezech. 3. 9. Their fore-head is like the Adamant, and harder then the Flint: They feare no death, they faint for no They are far from timidity: trouble, that can follow them in the seruice of Christ. Notable was that answer of Andrew the Apostle, when Egeas Gouernour of Patris, vpbrai­ded him with the death of the Crosse: hee answe­red, that he would neuer haue preached the ho­nour and glory of the Crosse, if he had feared it. [Page 199] And as the seruants of God are farre from that timiditie which makes men vnfaithfull in the cause of God; so are they as farre from temerity, where­by And as farre from temerity. men ignorantly zealous, are precipitate, and carried head-long to accelerate for euery light conceite of their braine, trouble on themselues: Their zeale is like a fire kindled of stubble or straw, which makes a faire blaze for the time, but because it hath no matter to maintaine it, vanisheth incon­tinent, and endeth in vngracious smoaking. I wish we had no example of any such among vs: it is a shame to the Gospell, to speake the one day, and retreate the other. A wrong cause will neuer furnish strength in trouble: wisedom requires that men before-hand should ponder and consider well the cause, for which they will resolue to suf­fer affliction.

Againe, Preachers are figured by Horses: and The type of Horses is vsed to shew how Christ propa­gates the Gos­pell speedily. Christ going forth to conquer, appeares riding on a Horse, to note the speed and celerity which hee was to vse in propagation of the Gospell. And in­deed it is wonderfull, to see how in a short time the Lord Iesus ranne through the world by the Mini­sterie of his Word, ouercomming and subduing to his obedience most mighty Kingdomes by most weake Instruments. This is well obserued by Cy­prian Bishop of Carthage, and Martyr, Ecce à Do­mini Cyprian de dupli­ci Martyrio. Redempt [...]ris temporibus anni effluxerunt plus minùs 240. iam (que) huius vitis palmites latiùs se spar­serunt, quàm Romanum Imperium. It is little more or lesse (saith he) of two hundred and forty [Page 200] yeares, since the daies of Christ the Redeemer, and The Tongue of Christ his Preachers did more preuaile to subdue the world, then the hands of Romans could with the sword yet in this time the Church hath spred out her Branches larger, then the Romane Empire: Et qu [...]s nulla ferri vis domare potuit, emollit sanguis Ag­ni candidi; and they whom no power of the sword was able to daunt, are made peaceable and tame by the bloud of the vnspotted Lambe. Among many of that sort, how the Lord hath beene mercifull to Scotland, in that, about sixteene hundred yeares, this Conquerour with his white Horse entred in among vs, and subiected vs to himselfe, whom the Romanes could neuer subiect to their Empire: I haue at large declared in that Treatise, Intituled, Six daies conference betweene a Catholike Christian, and a Catholike Romane.

And againe, as the Horse is bridled and ruled, Preachers should bee bridled, ru­led, and tur­ned, as he who rides on them will command them. and turned here or there, by him that rides vpon it, and is not left to himselfe to wander where-away he will: so is it with Preachers of the Gospell, they are directed to Countries, Kingdomes, and Cities, at the good pleasure of Christ; they nei­ther come nor go by accident, but by the proui­dence of God. A notable example hereof we haue in S. Paul, hee was of purpose to go to Bi­thinia, but the Spirit suffered him not; yea, com­manded Act. 16. him to go to Macedonia. And albeit now the Lord doth not informe his seruants by such extraordinary reuelations; yet doth he still worke with them in the same manner, appoin­ting them to such places and people, as in his Wisedome hee thinkes most expedient. Take heed [Page 201] to the flocke, ouer which the Holy Ghost hath made you Act. 20. Ouerseers; and they are as starres in the right hand of Reuel. 1. Iesus, they shine not but where hee holds out his hand, and sends them. This is a warning to Prea­chers, if they looke to haue their Ministry blessed of the Lord; let them not goe where the calling of God leades them not.

Other riders are helped by their horses, but heer Other riders are helped by their horse, but here the horse is helped by the rider. the horse is helped by the rider; for what is a Prea­cher, if Christ bee not with him, and worke in him? he is like a Pen without a hand, it can write nothing; a tongue without a heart, it can speake nothing; a musicall instrument without one to touch it, can make no sound at all: We are not able 2. Cor. 3. 5. of our selues sufficiently to thinke a good thought, all For a Preacher can do no good without Iesus helpe. our sufficiency is of God. Sith it is so, our care should be to carry our Lord alway in our Conscience; how should we wait vpon him? how should wee most carefully keepe him, sith without him wee are able to doe nothing?

It is written of Bucephalus, the horse of Alexan­der, that hee would suffer none to ride vpon him, but his owne master; whether that be true or not, sure it is, this is most true, Preachers should not be Asses like Issachar, couching downe to receiue All Christians should take heede, that none but Christ, ride on them, and rule them. euery burden that any man will lay vpon them, but they are horses for Christ onely to ride vpon.

Yea all other Christians in their callings, are also to looke vnto this, that the commandement and direction of their waies bee reserued onely to Origen. hom. [...]. in Cant. Iesus Christ: Beatae animae quae dorsum suum cur [...]a­runt, [Page 202] vt suscipiant Sessorē verbum Dei, & fraenacius patiuntur, vt quocunque ipse voluerit flectat eas, quia non iam propria voluntate incedunt, sed ad omnia du­cuntur & reducuntur voluntate Sessoris. Blessed are the soules which bow their backes to receiue The Word of God to ride vpon them, who are content to be bridled by him, and turned where-away hee will: these walke not after their owne will, but are turned hither and thither, at the good pleasure of him who rides vpon them.

But to returne and conclude this second point: Preachers are such horses as haue need both of bridle & spurre. As there is no horse which needeth not the spurre and the bridle, the one to stirre him forward, the other to gouerne him in the right way; that he go not where-away he will himselfe, but as the rider directs him. So is it with Preachers; we are many times inclined to faint, and loyter in our calling; to waken vs, some Cananites must be stirred vp to bee pricks in our sides, or else within vs God stir­reth vp our owne Conscience to put vpon vs. And as to the other he bridles the mouthes of his ser­uants, he opens them to speake how, and when he pleases: In that houre it shall be giuen you what ye shal Mat. 10. 19. 20. say; for it is not ye that speake, but the Spirit of your Father that speakes in you. Againe, he closeth their Preachers transported by Iesus from one place, yea from one pur­pose to ano­ther, whereof themselues know not. mouth, when he sees it expedient. So said he to Ezekiel, I shall cause thy tongue cleane to the roofe of thy mouth. In a word, as I said before, that hee carries Preachers from place to place, according to his pleasure; so in preaching, hee carries them from purpose to purpose; hee puts in their heads [Page 203] that which they intended not to haue spoken, hee makes them forget that which they thought sure to haue deliuered, and so ouer-rules their memorie, and bridles their mouth, that still hee makes them his owne purpose. Happy, yea thrise happie are they, who this way are ruled by the Lord.

A notable example heereof wee haue in Augu­stine: Example here­of in Saint Augustine. for Possidonius records of him, that in a cer­taine Sermon his memory failed him, and that be­side Possidon. de vita Augustini. his intention and purpose, hee fell out into a discourse against the Manichaeans. When he was come home, hee demaunded of them who dined with him, if they had marked it? They said, in­deed they had: to whom he answered, Credo quod forte aliquem errantem in populo, Dominus per no­stram obliuionem, et errorem doceri, & curari volue­rit. It may be, as I thinke, that by my obliuion, and miscarrying from my purpose to speak against that heresie, GOD will haue some among the people to be taught, and cured of it. Nam in eius manu sunt, et nos, et Sermones nostri, for in his hand are both our selues, and our speeches, to frame them as he will. And so indeed it was as the man of God tooke it; for within two dayes, Firmus a Manichaean came to him, and shewed him how by the same Sermon he had been conuerted. Vnde stupentes glorificauimus sanctum eius nomen, qui cum voluerit, et vnde voluerit, et quomodo voluerit, et per scientes et nescientes, salutem Sanctorum opera­tur. Whereupon, they who were in Augustines [Page 204] company, much astonished, glorified the holy It is the Lords praise to work that by Prea­chers, which Preachers know not. Name of God, who when he will, and as he will, by witting & vnwitting Preachers, works the sal­uation of Saints.

Let this glory be reserued to the Lord, he works saluation oftentimes by Preachers, that Preachers know not of themselues. The Preacher knowes not your troubles, your tentations, nor the estate of your soules, yet euery Professor prepared reue­rently to heare, thinks that the Preacher speakes vnto him; but this, as I haue said, is the finger of God, who by the ministery of one, speaketh, and worketh in many, as he will.

The third point is the colour of the horse: he is 3 The third point is, the colour of the horse which is white; noting two things. said to be a white horse; the white colour noteth two things: first, puritie and holines that should be in Preachers: the Lord will not ride vpon vn­cleane beasts, nor haue his Name carried through the world by profane men; he will not, he cannot 1 The purity & holinesse which should be in Prea­chers. worke with an vnsanctified Ministerie. A fearfull example whereof we haue [...]in Ophni and Phinees, two sonnes of Eli, with the wickednesse of their liues they had made the people to abhorre the sa­crifices 1. Sam. 2. 17. of God, yet thought they to couer the in­iury Mal. 2. 16. vnder the garment of God, and to saue them­selues in battell against the Philistims, by bearing the Arke of God on their shoulders: yet was the Lord so displeased with them, that hee chose ra­ther to suffer his Arke to be captiued of vncircum­cised Philistims, then to maintaine it in the hands of so profane men as they were: they suffered their [Page 205] iust deserued punishment, but the Lord pleaded the cause of his owne glory, and brought home the Arke againe. Let them therefore be cleane, who carry the vessels of the Lord: let vs study to be holy, the Lord will not ride but vpon white horses: Vita munda ipsa est luce fulgentior, a holy life Chrysost. in Mat. hom. 15. is brighter then light it selfe.

Secondly, the white colour signifies the ioy­fulnesse 2 The white co­lour noteth the ioyfulnesse of the message which they bring. of the message which they bring, there is no black nor dolefull thing in it. In holy Scrip­ture, when Angels appeared to bring good ty­dings, we find them clothed in white; and among men it hath been customably vsed for a signe of gladnesse. The Emperours of Rome in their so­lemne triumphs had their Chariots drawne with Pompon. Laetu [...]. white horses. Pomponius writes of the horse which drew Dioclesian his Chariot, Quòd candore cum niue certabant, that in whitenes they contended vvith the snow: So then, by the white Horse, the Go­spell Zach. 9. 9. is declared to be a ioyfull message. Reioyce, O Sion, for thy King commeth riding vnto thee, and that vpon his white Horse, in token of ioy to his owne, and triumphant victory ouer his enemies. Great ioy was in Ierusalem, when Dauid brought the Arke into it. Great ioy in Samaria, when Phi­lip preached the Gospel vnto them. Beautifull are Acts. 8. 8. Esay. 52. 7. the feet of them, who bring the glad tydings of peace. But miserable are they, who find neither peace nor ioy in the preaching of the Gospel; these may be sure, that dolefull tydings abide them.

The fourth point to be considered here, is his [Page 206] Armour, He had a bowe. No mention is made here 4 The fourth point con­cernes the ar­mour of him that rides: Bow and Ar­rowes. of arrowes; but in the 45. Psalme arrowes are a­scribed to him, without mention of a bowe, Thine arrowes are sharpe to pierce the heart of the Kings e­nemies. Thus collation of Scripture, is the best interpretation of Scripture. In old time the chiefe weapons vsed in warre, were bowes and slings; the Psal. 45. 5. one we may see out of the Psalmist, The children of Psal. 78. 9. Ephraim being armed, and shooting with the bowe, turned back in the day of battell: the other out of the booke of Iudges, The Beniamites had seuen hundred Iudges 20. 16. chosen men, who could sling stones at an haire breadth, and not faile.

Our Lord then is a man of warre, an expert Ar­cher, Our Lord is an expert Ar­cher. he hitteth the mark whereat he shooteth, and faileth not: it is long ere hee bend his bowe, and when he hath bended, the longer he drawes, the deeper he fastneth his arrow: quò diutiùs expectat, districtiùs iudicabit: Let not wicked men please themselues in their sinnes, because the Lord spares to shoote at them: The Lord laughes the wicked to Psal. 37. 13. Rom. 2. 4. scorne, because he sees his day comming. Let the pati­ence of God lead men to repentance: for except Psal. 7. 12, 13. they turne, he hath bent his bowe, and made it readie, he hath prepared him deadly weapons, & will ordaine his arrowes for them that persecute his Saints. Two sorts of Arrowes hath our Lord Iesus

Two sorts of arrowes shootes the Lord, first, arrowes of iudgement against the wicked; these 1 Of iudgement which hee shoots at his enemies. he fastneth so deeply in the soules of his enemies, and bodies also, that repine as they will, they can­not shake off the sense of his wrath, but are con­founded [Page 207] therewith. Such an arrow shot hee at Iu­das, he might not abide, but desperately hanged himselfe, which yet helped not to release him of his paine. Such an arrow directed he in the battell against Iulian, as forced that scornfull Apostate to confesse, that hee fought against an inuincible Conquerour, Vicisti tandem Galilaee.

Next, hee hath arrowes of mercy, which hee 2 Of mercy, which he di­recteth to­ward his own: and these are two. shootes at his owne, and wherewith hee vvounds them, that he may cure them; and these are of two sorts: the one worketh a sense of sinne with feare of wrath, for so he works with his children to ter­rifie 1 One by which he woundeth them. them with the sense of wrath, that he may wa­ken them to eschew the wrath to come. Such ar­rowes shot he at Dauid: Thine arrowes haue light Psal. 38. 2. vpon me, and thy hand lyeth vpon me. He expounds himselfe incontinent: For mine iniquities are gone Verse 4. ouer my head, and as a waighty burden they are too heauy for me. Such arrowes also shot he at Iob. The Iob. 6. 4. arrowes of the Almighty are in me, the venim where­of doth drinke vp my spirit, and the terrors of GOD fight against me. These are sharp, and fearfull, and heauy for the present, but healthfull and profita­ble in the end.

I note it for this cause, that the children of God should not suffer themselues to be ouercome with griefe, when they are exercised with such terrors of mind. 2 Another, by which he cu­reth them, and pricketh them to himselfe.

The other sort of his arrowes, worketh in his Saints a sense of mercy which ingendreth loue, he fastneth their harts, & knits them to himselfe, that [Page 208] they vvander no more from him. Of these spea­keth the Church, Vulnerata sum amore, I am woun­ded and sick vvith loue. By these arrovves, Amor Aug. in Psal. 118 excitatur, interitus non cōparatur, loue is vvakened, destruction is not procured. In a vvord, these are the two operations of the Spirit, vvhereby GOD vvorks the saluation of his children. Ye haue not re­ceiued Rom. 8. 15. the spirit of bondage to feare againe, but ye haue receiued the Spirit of adoption, whereby we cry, Abba, Father. He beginneth to feare & terrifie vs; these are his first arrowes: but in the end hee comforts vs; these are his second arrowes: many of them may the Lord shoote at vs.

The fist point touched here, is his ornament, A 5 The fist point is his ornamēt, to wit, a crown on his head. crowne was giuen vnto him. Two sundry wayes find we Christ crowned, They platted a Crown of thorns, and put vpon his head. Thornes are the fruite of our sinnes, Cursed is the earth for thy sake, thornes & Math. 27. 29. Gen. 3. 17, 18. thistles shall it beare vnto thee. These are the best Christ two wayes crow­ned. flowers vvhich the earth could giue, were it not that by Iesus the curse is remoued; and of these cursed fruits of the earth, our sinnes procured a garland to be set vpon the head of our Lord. Qua­le, Tertul. de corona militis. oro, sertum pro vtroque sexu subiit, ex spinis opinor, & tribulis in figuram delictorum nostrorū, we should neuer thinke of that thornie, and pricking crowne set vpon the head of the God of glory, but our soules should be humbled, and our hearts pricked vvith sorrow for our sinnes which procured it. The o­ther is a crowne of glory, But now we see Iesus crow­ned Heb. 2. 9. with glory and honour. Except wee be content [Page 209] to beare the first with him, we shall not be parta­kers of the second. No man is crowned, except hee 2. Tim. 2. 5. strine as he ought.

The last point is his errand, Hee went foorth con­quering, 6 The sixt point, his errand for which he com­meth forth 'ri­ding. that he might ouercome.] [...]. Here are two wordes, one in the present time, the other in the future, declaring that from the beginning he hath been victorious, and so will be to the end: and herein stands his victory, to deliuer his Saints from the hand of their ene­mies, till at length he make his enemies his foot­stoole. This is his errand, and hee shall continue This Conque­ror shall conti­nually ride, till he haue done his errand, o­uercome his e­nemies, and persited Saints riding, and fighting vpon his white horse, till he haue fully finished and done it.

They are therefore much mistaken, as wee said before, who bound the course of the white horse within certaine yeeres, some to the destruction of Ierusalem, and some to the dayes of Constantine. They who so limit him, spoyle the Church of great comfort: but say they what they will, we say with this Prophecie, Our Conqueror is stil riding on his white horse, and so shall continue, vntill he ouercome.

And we haue yet here this further comfort, that This Conque­ror is sure of victory, before he enter into battell. where other Warriers goe out to battell vvith a carnall considence, which often faileth them, as we may see in Senacherib, Antiochus, and many such; our Captaine & Conqueror comes out not to a doubtfull battell, the euent whereof is vncer­taine, but as a crowned & victorious King, sure at the last to ouercome. Many of his enemies hath he [Page 210] put downe by his hand already, and couered their face with shame. Where are now the first Persecu­ters? no better successe shall the remanent haue. The enmity was proclaimed in Paradise, and therewith the euent foretold, The seed of the Woman Gen. 3. shall bruise the head of the Serpent. Victorie is sure, 1. Cor. 9. 26. for we fight not as men vncertain, but certain. Great opposition in all ages hath bin made to this crow­ned King, yea many times would it seem his white horse hath been slaine vnder him: The Baptist be­headed, Steuen stoned, Peter executed, Preachers martyred, but he hath still others in readines. Paul may be bound, the Word of the Lord cannot be bound. This King shall furnish horses, armor, & all needfull for the battell, till he obtaine the victory. It should greatly animate vs to the battell, that we are sure before-hand, Iesus Christ in the ministery of his Word shall preuaile, oppose who will.

VERSE. 3. ‘And when he had opened the second seale, I heard the second liuing creature say, Come and see.’

AT the opening of the second seale, the second The second seale sore­shewes, that bloudy perse­cution will fol­low preaching Vision is exhibited to the Church, warning them, that the happy successe of the Gospel, fore­told in the first seale, will not be without bloudie persecution; for Sathan shall stirre vp the bloudy beasts on whom he rides, to afflict such as carrie the Name and testimonie of Christ through the [Page 211] world: but what they intend by way of persecu­tion against the Church, the Lord shall turne it into a plague, by which they themselues shall be punished: and therefore are the Saints forewar­ned of it, that they may be prepared for patient suffering, when the Persecution shall come.

In this verse the preparation goes before, and The second li­uing creature that prepares Saint Iohn, is not Iustinus, &c. in the next verse the Vision followes. In the pre­paration, Saint Iohn is warned by the second of the liuing creatures, to attend the opening of the second seale. They who expound the foure liuing creatures to be the Preachers of the Word, as by the first they vnderstand Quadratus and Aristides, Athenienses, so by the second, they vnderstand Iu­stinus Martyr, and Melito Sardensis, by the third, Tertullian, and by the fourth, Cyprian Martyr, and Bishop of Carthage.

But we haue shewed before, that as these foure liuing creatures cannot be the foure Euangelists, Nor yet any other Prea­cher. because Saint Iohn himselfe was one of the foure Euangelists: so no more can they be Preachers; for Saint Iohn is here sent to waken vp both Prea­chers and Professors, to the patient suffering of troubles, which here are foretold vnto them. We adhere therefore to our former exposition, that these liuing creatures are Angels, adding this vn­to it, that this first Prophecy beeing generall, should neither be bound to particular times nor persons; for euen in our owne dayes, the rider on the white horse, rideth still, and the redde horse followes the vvhite to persecute him; as the [Page 212] bloudy murthers, and treasonable plots in France, Germanie, England, and other parts of Christen­dome, may witnes.

VERSE. 4. ‘And there vvent out another horse, that was red, and power was giuen to him that sate thereon, to take peace from the earth, and that they should kill one another: and there was giuen vnto him a great sword.’

AT the opening of the second seale, Saint Iohn Comforts and crosses mixed one with ano­ther here vpon earth. sees a sight farre different from the first; the first sight was comfortable, but dolefull are these which follow. Our cōforts on earth are not with­out crosses, nor yet our crosses, thanks be to God, without comforts.

Alway we are forewarned here, that persecuti­on Long prospe­rity and prea­ching of the Gospel sel­dome go to­gether. will follow preaching; we must not alway pro­mise to our selues prosperous and pleasant things. When Dauid was anointed King, all the Phili­stims came out in battell to seeke him: hee was a 2. Sam. 5. 17. type of our Lord. When Iesus was borne in Beth­leem, Mat. 2. 3. Herod and all Ierusalem were agast; and so soone as he was baptized, Satan tempted him. It warnes vs, saith S. Chrysostome, that wee also will giue our names vnto Christ, we must prepare our selues both to be persecuted of men, and tempted of Satan. Ab ipsis vitae initiis ad tentationes praepa­ramur, cùm cernimus ab ipsis Christs incunabilis istud effectum, &c.

[Page 213]Long and maruelous peace haue we had; great Gods indul­gence towards vs in our mar­uelous peace. hath been the Lords mercie tovvards vs; vvhere shall wee find, that the White Horse hath rid­den so long, and the red horse not following him, as here in this Countrey? vvhere hath there been so long preaching without heresie or persecution, as among vs?

Satan a farre off hath shaken his bloudy sword Satan a far off hath shaken his bloudy sword at vs, but the Lord hath bridled him. at vs, but the Lord hath restrained him, and brid­led his bloudy beasts, that they could not come neere vs. The Spanish Army threatned to ex­ecute vpon vs the bloudy decree of the Councell of Trent, but the Lord drowned them before our eyes, as he drowned the Egyptians in the sight of Exod 14. 30. Israel. The remanent of them hee humbled also before vs, and brought them into our streets, that they, who purposed to make vs prooue their mercilesse crueltie, might prooue our Chri­stian He delt in our dayes with the Spanish army, as he did of old with the Syrian. pitie and compassion; as the Syrians, vvho came to destroy Samaria, by the maruelous wor­king of God were brought within the Ports ther­of, they were refreshed with meat and drinke, and sent home againe; so moued the Lord our hearts to doe vnto them. God make vs thankfull for it, and giue vs grace to prepare our selues the more carefully for the day of affliction, because the Lord hitherto hath so long and louingly spared vs. The red horse signifies blou­dy persecu­ters, and the rider is Satan.

As the vvhite horse signifies Preachers, by whose ministrie Iesus is carried through the world; so the red horse signifies bloudy Persecuters, and he who [Page 214] rides vpon them, is Satan a lyer, and murtherer e­uer Iohn. 8. from the beginning. The type tells vs, that ba­stard Bastard religi­on is alwayes cruell. religion is alway cruell, examples of all ages proue it. Cain a bastard and false vvorshipper, he slew Abel a true sacrificer; Ismael mocked Isaac and Esau persecuted Iacob. Verberari Christianorum Athanas. ad solit. [...]itam degentes. proprium est, slag [...]llare autem Pilati, & Caiaphae sunt officia. To suffer, is the property of Christians: To you it is giuen not onely to belieue, but to suffer also, but to persecute and scourge, are the practices of Pi­late and Caiaphas.

The Iesuit Coster, in the Preface of his Encheridion The church of Rome that now is, is not like the Primi­tiue Church of Rome. testifies, that albeit the Christians of the Primitiue Church were of a sufficient number to giue battel to the persecuting Emperors, yet they chose rather to propagate the Gospell, by patient suffering the shedding of their own bloud, thēby shedding the bloud of their Persecuters, Ita Catholicos pia quae­dam Coster. praesat. en­chirid. tenuit misericordia. Such was then the tender mercy of Catholiques. But I pray him tell mee, where was this tender mercy in pretended Ca­tholiques Romane, at the murther of Paris? Is it Their bloudy teeth shew them to bee wolues, not sheepe. not cleare by his own confession, that the Church of Rome present, is farre degenerate from Rome primitiue. If there were not any other argument against them, their bloudy teeth may testifie that they are not the Sheepe of Iesus, but rauening Wolues. But of this we haue spoken elswhere. Satan thirsts for blood, and when he gets it, bloud is his destruction.

Satan thirsts for bloud, and when hee hath got­ten it, bloud is his destruction. Hee thought all should goe well, and his kingdome should be in [Page 215] peace, if once he had Iesus Christ crucified; but Christ by death destroyed him, who had the power of death; and hee thinks by shedding the bloud of Saints, to raze the Christian name out of the earth, but he is farre deceiued, for it hath pro­ued true in all times, which Tertullian by experi­ence marked in his time, Sanguis Martyrum semen est Ecclesiae, the bloud of Martyrs is the seed of the Church. This is the bush that burnes, but cannot The Church cannot bee consumed by the crosse. be consumed by fire; it is the Arke tossed by wa­ter, but still preuailes against the water. Continu­all were the persecutions of the Church Primitiue, Niceph. l. 3. c. 22. yet Christians increased daily, deeply rooted in the doctrine of the Apostles, and watred plenti­ously with the bloud of Saints. And againe, The more cruelty (said Iustine) is vsed against vs, the Iustin. Mar. in di­alog. cum Tryph. more the number of Belieuers is increased. No o­therwise then if a man cut the Vine tree, the better the branches thereof growe: for the Vine tree planted by God and Christ, is his people.

And power was giuen him.] This is for the com­fort Enemies of the Church can­not doe the harme that they would. of the Church, that howsoeuer her enemies be many, and most malicious, yet they can do no more then according to the power GOD giues Mat. 10. 30. them. Yea and all the haires of your head are numbred, not one of them can fall to the ground, but by the will of your heauenly Father. Times ne pereas, cuius ca­pillus Aug. hom. 14. non peribit? Art thou afraid lest thou perish, sith a haire of thine head cannot perish? When Pilat had bragged of his power to Iesus, our Lord gaue him this answere, Thou couldest haue no power Ioh. 19. 11. [Page 216] ouer me at all, if it were not giuen thee from aboue. Yea Satan himselfe confessed, that albeit many times Iob. 1. he assaied to haue harmed Iob, yet hee could not, because the Lord was an hedge vnto him. He is indeed a roring Lyon, going about, seeking whom hee Satan is a Ly­on, but reser­ued in chaines 2. Pet. 2. 4. may deuoure, but he cannot so much as enter into swine, till the Lord giue him licence, he is reserued in chaines, which hinders, and restraines his ma­lice. There are two chaines vpon him which bind him, and other two which torment him: but of these we haue spoken, Rom. 8.

To take peace from the earth.] I maruell vvhat How far this place is mista­ken by some. moued Brightman to say, that in the second seale, Non agitur de persecutione Ecclesiae, sed de tempestate Brightm. in hunc lo [...]. bellorum, qua orbis terrarum concutietur. There is no mention of the persecution of the Church, but of troublesome warres, wherewith the world shall be shaken. His reason is from this word, The Rider on the red horse hath power to take peace from the earth; that is, frō the men of the world, figured by the earth, not from the Church, which is figured by heauen: as if commotions of King­domes imported not a disturbance of the peace of the Church; yet in few lines after hee cleane for­gets himselfe, for thus he writes, Marcus Aurelius Antoninus, grauem in Christianos persecutionem mo­uit, quam, vt compesceret secundum Animal, Iustinus scilicet vocem suam edidit: that Marcus Aurelius An­toninus, mooued a heauy persecution against the Christians, to pacifie and stay it, Iustine Martyr vttered his voice, but it was the bullocks voice, it [Page 217] preuailed not, as did the first Voice, to wit, of the Lyon. It is a pittie to see learned men miscarried with such idle speculations, and Commentaries, which neither agree with the Text, nor with their owne words; but leauing him:

This peace which the first executor of Gods Persecuters may take away peace external wrath takes from the earth, is peace externall, and the Spirit of God purposely so speakes, that most cruell persecutors can do no more but take peace from the earth, that is peace externall: for as for that inward peace of God, worldly men neuer had Not internall. it, and so it cannot be taken from them. Our Ioh. 14. 27. Lord hath left it in Legacie to his Church, My peace I leaue you; and that with assurance, that none can take it from them: Yet the breaking of peace externall brings in with it persecution of the externall estate of Christians; so our Sauiour wit­nesseth himselfe, I came not to bring peace, but the Math. 10. 21. sword. What shall ensue hereof? See of that which he subioynes, Brother shall betray the brother to the death, and the father the son, and children shall rise against their parents, and cause them to die. Of this it is cleere, how the disturbance of exter­nall peace by the sword, imports a persecution of the Church.

As true Religion binds vs to God, so it diuor­ces Peace be­tween people of diuers Reli­gions, cannot be settled by granting liber­ty of consci­ence. vs from them, were they neuer so neerly bound to vs in respect of nature, who are enemies to the Truth of God: therefore is Leui praised, that in the cause of God, he said to his father and mother, I know you not. And of this it is euident, that to [Page 218] procure externall peace in a Kingdome, by gran­ting, as they call it, liberty of conscience, is an vn­wise policie; the Arke of God and Dagon will not both stand in one Temple: Iacob and Esau will not agree in one wombe: Diuersitie of Religion puts Fathers, Brethren, and Children by the eares, euery one of them against others: How then can it make peace?

And that they should kill one another.] Persecu­ters Persecuters are profitable to persecuted Saints. are profitable to them whom they persecute, but indeed pernicious to themselues: They are, as the coales, which melteth and sineth the gold, but consume themselues; they are compared by the Psalmist to a Rasor, Nouacula, quae non ad­mittitur, Psal. 52. 2. Aug. ser. 6. nisi ad supers [...]ua nostra, which onely cuts a­way our superfluities, but euen in so doing they But most per­nicious to themselues. are hurtfull and pernicious to themselues: which our Sauiour properly expressed, when hee said to S. Paul a Persecutor; It is hard for thee to kick against Act. 9. 5. the prick. Durum calcitranti non stimulo, by perse­cuting my Saints, thou procurest hurt to thy selfe. Stories of all ages proue this, that the wicked drawing their sword against Saints, haue turned it in the end, either on themselues, for the cruelty of psal. 7. 16. the wicked shall fall vpon his owne pate; or else one of them against another: So Eusebius wit­nesseth Euseb. lib. [...]. c. 7. This is cleered by the Story of all times. of Pilate: Factus est suiipsius & iudex, & vindex: he was made both his owne Iudge, and his owne Burrio. Nero, after he had persecuted ma­ny Christians to the death, is pursued by Galba, and sticketh himselfe; Galba is slaine by Otho; and [Page 219] shortly after, Otho is slaine by Vitellius. Domitian, who banished S. Iohn, and employed his seruants, and subiects to persecute Christians, was murthe­red by two of his owne Domesticks, not without the counsell of his wife. Maximinus and his sonne rent asunder by his owne suddarts, they all cry­ing with one voice, Ex pess [...]mo genere ne catu [...]um quidem esse seruandum. Looke to Valerian, and Dioclesian, and all the rest of that sort, and yee shall see the sword of persecuters, in Gods righte­ous iudgements, turned vpon themselues.

VERSE. 5. ‘And when he had opened the third Seale, I heard the third liuing creature say, Come and see. Then I beheld, and loe, a Black Horse, and he that sate on him, had Ballances in his hand.’

IN the opening of the third Seale, we haue first, In the third Seale the con­tempt of the Gospell is pu­nished with the plague of famine. the Preparation, the same which was premitted before the opening of the former two; then wee haue the Vision it selfe, wherein the Lord threat­neth the world with the plague of famine for con­tempt of the Gospel. This plague is first propoun­ded in a type, ver. 5. next, expounded in a plaine speech, ver. 6. In the Type, there is a black Horse, and the Rider thereupon hauing Ballances in his Vnder the type of a black Horse, and a Rider with Ballances. hand. This is a Vision farre different from the first; the white Horse commeth into the world, and a crowned Conquerour riding vpon him, hee is [Page 220] not receiued, but on the contrary persecuted: to punish their sinne, now comes in the black Horse; for sure it is, black and dolefull tydings are abi­ding them, who will not receiue the ioyfull tydings of the Gospell.

This plague of famine is figured by a blacke Blacknesse of Visage, an ef­fect of famine. Lam. 4. 7. Horse, from the effect thereof; for it blackneth the most beautifull countenances of men: The Nazarites of Ierusalem, which were purer then the snow, whiter then the milke, their visage is blacker then the coales. If the Lord with-draw from man the comfort of his creatures, his courage, strength, countenance, and all failes him. Alas that foolish Silly man can­not consist without Gods creatures; how can he then endure if hee want himselfe? man cannot consider this! Sith he cannot endure to want the comfort of the least of God creatures, how is he able to endure the want of God his own fauourable face? If the Sunne refuse to shine vnto thee; if the Aire deny thee respiration or brea­thing; if the Earth deny thee her fruits; doth not vaine man turne into nothing? How then can he be but vtterly confounded, if the Lord shall cast downe his countenance vpon him? ac­cording to that of the Psalmist, When thou with Psal. 39. 11. rebukes dost chastise man for iniquitie, thou as a moth makest his beauty to consume.

Yea, the comfort of all creatures, though thou Yea, all crea­tures cannot comfort man, if the Lord look angry at him. hadst them, were not able to vphold thee, if the Lord in his anger look downe vpon thee. A fear­full example hereof we haue in Baltasar, the last of the Assyrian Monarches, who hauing about Dan. 5. him all worldly comforts that the heart of man [Page 221] could craue, yet when the Lord wakened his con­science, and wrote his doome with three fingers of an hand vpon the wall ouer against him, his countenance changed, his flesh trembled, his knees smote one against the other, his spirit was perturbed, and none of his comforts could com­fort him. Sith it is so, that we cannot endure to An Exhortati­on to make peace with our God. want his creatures, farre lesse can we liue, if wee want himselfe: will we still prouoke the Lord to wrath by our sinnes? Are we stronger then hee? that 1. Cor. 10. 42. any way we should be able to beare the force of his indignation? Why then are we not more care­full to make peace with him? Thou canst not re­sist him; why wilt thou not bee reconciled with him? God giue vs wise, and vnderstanding hearts, that in time wee may consider of it.

This plague of famine comes in into the third Plague of Fa­mine is not to bee limited to any definite time. roome, and is not to be limited within any defi­nite time; for as the course of the white Horse shall continue to the worlds end; so, where he is reiected, the Black and the Pale shall follow, ac­according as it pleaseth the Lord to appoint them. Cotterius, who assigneth seuen yeares, and Cotterius assig­neth seuen yeeres, and no more, to euery Seale. no more, to euery Seale, confesseth hee cannot proue that this plague of famine threatned heere, should be restrained to seuen yeares onely; and so it is indeed; for where the red Horse followes the White, to persecute the Preachers and Pro­fessors of the Gospell, it is a righteous thing with God to send in the Blacke and the Pale Horses to plague them: They who despise the Bread of Life, [Page 222] are iustly punished, when bread needfull for the body is taken from them. Seek first the Kingdome of Math. 6. 33. heauen, & all other things shall be ministred vnto you; They who de­spise the bread of Life, are iustly plagued with want of earthly bread. And on the contrary, where men will not receiue the Kingdome of God offered vnto them, all o­ther things, which they would haue, shall be taken from them: They shall not enioy the comforts of the earth, who despise the pleasures of heauen, proclaimed and preached by the Gospell.

The blind world blameth the Gospell most The world bla­meth the Gos­pell wrongful­ly for plagues which come for the con­tempt of the Gospell. wrongfully, as if it were the cause, why men are plagued with famine, and pestilence: but we see, the true cause is the persecution and contempt of the Gospell. So the Iewes of old, ignorantly glo­ried, as the Papists do now, that there was wealth enough, when they worshipped the Queene of hea­uen: Ier. 44. 17. And Infidels in the Primitiue Church impu­ted Famine, Pest, and such like, to the Christians: But heere the true causes of wealth, and of want, are discouered to vs.

And yet still they obiect, that Famine and The obiection of Ethnickes. Pestilence cannot be plagues sent vpon the world for contempt of the Gospell, because Preachers and Professors of the Gospell are not exempted from them.

But this is easily answered: for good men and An answer to it. euill, as in one and the selfe-fame action, so also in one and the selfe-fame passion, are farre different one from another: Cain and Abel sacrificed, yet was the one accepted, the other reiected; their hands wrought alike, but not their hearts. Iudas [Page 223] said, I haue sinned, in betraying Christ; Peter, I haue sinned, in denying Christ: Alike in confes­sion, but not in contrition, and confidence. Two Good men & euil in the like sufferings and actions, are yet very vn­like. Malefactors crucified with Christ, the one conti­nuing in his sinne, blasphemed him; the other by grace conuerted from his sinne, blessed him. There yee haue in like action and like passion, an vnlike disposition: Quicun (que) boni, mali (que) pariter afflict [...] Aug. de ciuita [...] De [...]. lib. 1. c. 8. sunt, non ideo ipsi distincti non sunt: quia distinctum non est, quod vtri (que) perpessi sunt, manet tamen dis­similitudo passorum, etiam in similitudine passio­num, & licet sub eodem tormento, non est idem vir­tus & vitium; Good and euill men are not there­fore not distinguished, because it is not distingui­shed which they suffer: There is a great dissimi­litude of the sufferers, euen in the similitude of suffering, and vnder one and the selfe-fame tor­ment, yet are not vertue and vice one and the same. The same answer before him, gaue Cyprian to the Ethnickes, when they obiected the like to Christians: Thinke not (saith he) that yee and wee, because we both suffer in the like afflictions, are therefore alike; when we are stricken like you, yet are we not like; Ne putes participem esse poenae tuae, quem non vides participem doloris tui; thinke him not partaker of thy punishment, whom thou seest not partaker of thy paine. The Ballance in the hand of the Ruler no­teth

Now the Rider on this blacke Horse is said to haue a Ballance in his hand: first, in token of pe­nurie, and scarcity, he giues bread vnto men, not 1 Scarcity of Bread. by measure, but by weight, which is according to [Page 224] the curse threatned in the Law: When I shall break Leuit. 26. 6. the staffe of your bread, then ten women shall bake your bread in one Ouen, and they shall deliuer your bread againe by weight, and yee shall eate, and not bee satisfied. A token of great scarcity, when in one Ouen, as much bread is baked, as must serue seuen Families; and which yet is worse, They shall eat, and not be satisfied.

Secondly, the Ballance in the hand of him who 2 The equity of Gods Iudge­ments. brings this plague of Famine, notes the equity of God in the execution of his Iudgements, hee makes his plagues proportionall to the sinnes of men, and in punishing them doth nothing vnrigh­teously. Hitherto tend these borrowed speeches of Lines, Measures, and Cups, vsed in holy Scrip­ture, to expresse the moderation and equity of God; euen in punishing, hee keeps a measure, a rule, and order. But in the execution of mercy it is farre otherwise; for our best seruice is not worth the least of his mercies: our recompence is not by lines nor measures: but as our Sauiour speaketh, A good measure pressed downe, and shaken toge­ther, Luk. 6. 28. and running ouer, shall bee giuen vnto you. The Lord shall doe to vs aboundantly aboue all wee can aske or thinke; Much more aboue all that we haue done.

VERSE. 6. ‘And I heard a Voice in the midst of the foure liuing creatures say, A measure of Wheate for a peny, and three measures of Barly for a peny: and Oile, and Wine hurt thou not.’

NOW followes the exposition of the former The Type si­guring famine expounded in plaine speech. Type, wherein by a Proclamation from the Throne, or the Lamb that sits thereon, the plague threatned here, is declared to be famine & dearth. The Choenix, in the iudgement of all Interpreters, is such a measure of dry corne, as might serue to be bread for a day vnto one man: The penie againe was the ordinary wages of a common Labourer for a day; as is cleere out of the Parable of the Math. 20. Vineyard, and those who laboured in it. So great then shall the Dearth be, that a man labouring all the day long, shall be able to gaine no more bread, then may suffice his owne belly.

And yet it is to be marked, that the famine threat­ned Famine threat­ned here, is not in the highest degree▪ here, is not in the highest degree, wherwith af­terward the sins of men prouoked the Lord to pu­nish them: For here Wine and Oile are spared, which in greater famines haue been altogether ta­ken away; for except smaller iudgements be con­temned, the Lord proceedeth not vnto grèater: Mercie pleaseth him, rather then iudgement: but if mercy be despised, the iudgement is doubled, ac­cording to that threatning; If ye will not for all these Leu. 26. 18. things obey me, I will punish you seuen times more, [Page 226] according to your sinnes: and if yee walke stubborne­ly Ver. 21. 24, 28, 29. against me, and will not obey mee, then will I walk stubbornely against you in mine anger, and yee shall eate the flesh of your sonnes and daughters. Such was the famine inflicted vpon Samaria and Ierusa­lem, that tender women haue beene forced for hunger to eate their children, not of a span long. A Lam. 2. 20. horrible thing to heare, that the Infant new come out of the wombe, should bee deuoured at the mouth, and sent into the wombe againe; yet, as I said, Ieremie records it to haue beene done at the first destruction of Ierusalem by the Caldeans; and Iosephus records the same at the second destruction thereof by the Romanes.

But since this Prophecy, and the time thereof, Examples of more horrible famine follow­ing this, vpon mans impeni­tencie. this plague hath increased aboue that which here is denounced. Among many others, fearefull was that Famine which fell out in the daies of Iu­stinian, hunger ouercomming humane affection, forced man to feed vpon the flesh of man. It is Fox. t [...]m. 1. pag. 108. recorded that two women were found to haue slaine and eaten seuenteene men; and men debi­litat, & weakened with famine, bowing themselues to creep on their knees and armes, that with their teeth they might pull any greene fruit of the earth; after the maner of beasts, fell downe and tumbled ouer for lack of strength, and so died, there being none to bury them. When we reade of the like of these fearefull iudgements, it should stirre vs vp to praise the Lord for his great indulgence and pati­ence toward vs, who notwithstanding our great [Page 227] sinnes against his Maiestie, yet hath hee not visi­ted vs with the like plagues, his holy Name be praised therefore, and the Lord giue vs grace, that his patience may leade vs to repentance. Rom. 2. 4.

VERSE. 7. 8. ‘And when he had opened the fourth Seale, I heard the Voice of the fourth liuing creature, say, Come and see.’ ‘And I looked, and behold, a Pale Horse, and his name that sate on him, was Death, and Hell followed after him, and power was giuen vnto him ouer the fourth part of the earth, to kill with Sword, and with Hunger, and with Beasts of the earth.’

AS the sound of the Trumpet, when the Lord Wrath of God increases like a fire, if it bee not slackned in time. by it proclaimed his Law on Mount Sinai, waxed louder, and louder; so here the denunci­ation of his iudgements waxeth greater and grea­ter; for his wrath increaseth like a fire, where it is not slackned, and quenched with the teares of re­pentance. Hitherto the plague of the sword and famine hath bene threatned to take vengeance on man for contempt of the Gospell; now followes the plague of pestilence and deuouring Beasts.

Yet is it to be marked, that mercy is first offered Mercy is first offered, before iudgement be executed. before iudgement: the Rider on the White Horse comes with the message of mercy, grace, & peace; if men receiue it not, then the Lord proceedeth to iudgement. Vnder the Law, as the people passed o­uer Iordan, there were six of their Tribes, or princi­pal [Page 228] men chosen out of thē, & appointed to stand on Mount Gerizzim to blesse the people, if they shuld Deut. 27. 12, 13 obey; other sixe againe to stand vpon Mount Ebal, to curse them, if they should rebell. Vnder the Gospell our Sauior began his preaching, first, with blessings, but after proceeded to denuntiation of Mat. 5. 2, 3, 4. woes. The Apostle to the same purpose saith, We Exod. 19. 13. are not come to the Mount, that might not be touched: But we are come to Mount Sion, &c. As the Lord Heb. 12. 18. allures by mercy, so he terrifies by iudgement: if mercy cannot moue vs, iudgement shall confound vs, and that so much the more, because mercy was first offered, and we refused it.

In the opening of this Seale, we haue, first, the The order ob­serued in the opening of this seale. Preparation: Secondly, the Vision it selfe: and Thirdly, an exposition both of this Vision, and the proceeding. The preparation contained in the se­uenth verse, is coincedent with the former, and I passe it. In the Vision it selfe we haue three things, first, the Horse his colour is pale; next, the Rider, his name is Death: thirdly, his Page or foot-man following him, is called Hell.

The Pale Horse is a Type of Pestilence, and all The pale horse a type of pesti­lence and o­ther strange diseases. other strange, and vncouth diseases: so is it ex­pounded in the vvords following, vvhich giue vs a sufficient vvarrant to exclude all other inter­pretations. Pestilence is one of the Lords ordinary Examples thereof. iudgements, wherby he hūbleth the pride of man, When I send my foure sore iudgements vpon Ierusa­lem, Ezech. 21. 14. the Sword, Famine, the noisome beast, and Pesti­lence. Heere it is threatned, afterwards at diuers [Page 229] times executed, as the Historie records, which ius­tifies Oros. lib. 7. ca 9. this Prophecie. In the yeere of our Lord foure score, Vespasian being Emperour, such a Pest Niceph. l. 3. c. 11. plagued Rome, that for many daies ten thousand people died in a day. In the yeere two hundred three & fifty, Decius a vile Persecuter, there was no Oros. lib. 7. c. 21. Prouince in all the Romane Empire, no Citie, no House, which Pestilence pursued not. In the yeere Aue [...]tin. lib. 2▪ two hundred six and fifty, Valerian another bloudy Persecuter being Emperour, such a Pest inuaded Alexandria, that famous Citie of Egypt, that in so Euseb. lib. 7. c. 21 populous a Towne there were not so many Citi­zens to be found, as before the Pest it had Canos The indul­gence of God towards vs in this Land, with a war­ning to re­pent. senes, ancient men of white haires. It were tedi­ous to repeate all; we want not domestick war­nings; the Light of the Gospell hath come among vs, but for our vnthankefulnesse, the Red Horse, the Black, and the Pale, now and then haue visited vs; though we must confesse to the glory of God his mercy, that in most gentle manner the Lord hath chastised vs: yet haue we need to remember that warning of the Gospell; Behold, thou art made Ioh. 5. 14. whole; sin no more, lest a worse thing come vnto thee: for certainely, our forgetfulnesse of the Lords by­past gentle corrections, our vnthankfulnesse for his present mercies, may iustly feare vs, that the Lord is to enter in a sharper course against vs, if we a­mend not. And this for the Pale Horse.

Now he who rides vpon him, is named Death; we Why Death is figured by a Rider on Horse back. haue here then Death brought in riding on Horse­back, to signifie the celerity and speed wherewith [Page 230] hee posteth vpon the wicked, howsoeuer they sleep in carelesse security, and put the euill day f [...]r from Amos 6. 3. them; yea, and thinke with themselues, that they Esay 28. are in couenant with death and hell; yet goe where they will, ride where they will, go and ride as they please, Death goes and rides with them, he posteth Hee spurreth speedily, and preuents men. after them, and many a time hee spurreth before them, and preuents them; in the midst of their purposes, and resolutions, which they thinke with­out doubt to accomplish, he cuts them away. An example whereof we haue in that rich man, who resolued with himselfe that hee would enlarge his Barnes, foolishly conceiting hee had good e­nough for many yeeres, but it was told him: O foole, this night they will take away thy soule from Luk. 12. 20. thee.

There is no remedie against this, but to prepare Best remedie for vs, is to mount vpon the White Horse, and pre­uent death. our selues in time, to preuent death, le [...]t he pre­uent vs. Let vs mount on Horse-backe in time, & go before him. Our Conquerour and Captaine Christ Iesus rides on a White Horse, all his fol­lowers walke in his colours; for they are all said to ride vpon White Horses. If we ride on the white Reu. 19. Horses, & be in fellowship with Iesus, the Rider on the Pale shall not be able to hurt vs: for there is no Rom. 8. 1. condemnation to them who are in Christ Iesus; he may bite our heele, and lick the dust of our earth, but the Lord shall preserue the soule of his seruants. Let vs ascend in our affection, let vs cast the an­chor of our soules within the Vaile, and fasten it vpon the Rocke Christ Iesus; so shall we be sure, [Page 231] that this Death, which hath Hell following him, shall not come nee [...]e vs.

For now this is the third point to be considered Death hath a Page follow­ing him, na­med Hell. in the Type, that this Rider on the Pale Horse, na­med Death, hath a Page following him, called Hell. The word Hades in the Greeke, and Sheol in the Hebrew, signifies sometime the Graue, and sometime the place of the damned, where there is vtter darkenesse, and no light at all. The lear­ned Interpreter Beza retaineth the word Infer­nus, or Hell; it followes Death, said Victorine, Victorin. in Apoc. waiting for the deuouring of many soules. For Hell in this place cannot signifie the Graue, and why? if in this place the word should onely signifie the Graue, the iudgement were not great, sith the Graue followes the death both of good men and euill: And sure, it is nothing common to them; both can be called the proper punishment of sin. Here then is the greatnesse of this Plague, that the contemners of the Gospell shall bee puni­shed with such a Death, as hath Hell following it: For as there is a double Death, first and second, As there is a double Death; so a double Hell. so there is a double Pit or Hell; one for the bo­dy, to wit, the Graue, this is Temporall; ano­ther for the soule and body also, most properly called Hell, the place of the damned; this is E­ternall. Of it speakes the Psalmist: The wicked Psal. 9. 17. shall turne into Hell, and all Nations that forget God. Peccatorum mors mala est, the death of sin­ners is euill, said Bernard: First, for the losse of the world, they loued it well, and cannot with­out great sorrow want it, but it is Peior in dissolu­tione Ber. ser. 41. ex par [...]s. [Page 232] carnis; it is worse in regard of dissolution of soule and body; yet is it Pessima in tormentis inserni, worst of all in respect of the torments of hell which follow it: But the soules of the righteous Dout. 33. 3. Wisd. 3. 1. are in the hands of the Lord, and no torment shall touch them. This for the Type it selfe.

Now followes the exposition of it, And power The type of the pale Horse and the rest plainely ex­pounded in the Text. was giuen to them, &c, The relatiue [...] is plu­rall; shewing that we haue here an exposition, not onely of the Pale, but of the Red, and Black also. This is made plaine by the words following, Pow­er was giuen them▪ to wit, to the Red Horse, and ☞. his Rider, to kill with the Sword; to the Black Horse, and his Rider, to kill with Famine; to the Pale Horse, and his Rider, to kill with Pestilence, and deuouring Beasts. The Spirit of God so Other exposi­tions there­fore are not to be receiued. plainely expounds himselfe, that it is a wonder how men, out of their owne conceits can forge another exposition, not taking heed to the Text, which expoundeth it selfe.

All these Executors of wrath come out, we see, A limited cō ­mission is for al these execu­tors of wrath. with a limited commission; he who executes the plague of Famin, is licenced to smite the wheate & the Barley, but not the Wine and Oile, & this Ri­der on the pale Horse is not permitted to smite all the wicked, but onely a fourth part: thus are all the temporall iudgements of God mitigated: for (as I haue said) neither are all the wicked punished here, neither yet is the ful measure of wrath executed on such as are punished: Nā si nunc omne peccatū mani­festa Aug. de [...]itate D [...]. lib. 1. c. 8. plecteretur poena, nihil vltimo iudicio reseruari [Page 233] putaretur, rursus si nullum peccatum nunc puniret a­pertè Diuinitas, nulla esse prouidentia Diuina credere­tur. Some iudgements God executes now, to wit­nesse Why some wicked m [...] are plagued now, and some spared. to the world, that there is a God, who iudges righteously in earth, and some he spares now, to tell vs that there is a iudgement to come. But in the Psal. 58. 11. last Iudgement it shall not be so: none of the wic­ked shall be spared there, and none of their iudge­ments shall be mitigated there; but the vials of full wrath due to their sinnes shall bee powred vpon them.

Now if it be so, that in punishing the vvicked Corrections of Gods chil­dren are with measure. in this life, the Lord vseth a mitigation, how much more may wee be assured, that in correcting his children with the same roddes, the Lord will vse moderation and measure. And this should serue for an answere to the wicked, who thinke the lesse of these externall iudgements, because godly men are subiect to the same. Let them heare what the Prophet saith, Hath the Lord smitten Israel, as hee Esay 27. 6, 7, 8. smote those who smote him? in measure in the bran­ches thereof will he contend with it, after that he hath corrected his owne, yet Iacob shall take roote, and Is­rael shall flourish. He onely cuts away the superstui­tie of their branches, but conserues themselues to immortalitie and life. In death they renew their youth like the Eagle, but he strikes the wicked at He dealeth not so with the wicked. the roote, and cuts them away from all hope of life, light, & ioy. Yea these same afflictions which P [...]imas. in Apoc. the godly doe suffer at the hands of wicked men, Deus summè bonus ad suorum redigens vtilitatem, o­portunitatem [Page 234] nobis praebet spiritualium triumphorum: the Lord turnes them so to the good of his owne, that they become to them the matter and causes of their spirituall tryumphes.

And to this same purpose, notable is that speech Good thing [...] prepared for good men, whereof the wicked shall not be parta­kers. of Augustine, Placuit diuinae prouidentiae praeparare in posterum bona iustis, quibus non fr [...]entur iniusti, et mala impiis, quibus non excruciabuntur boni: It hath pleased the Diuine prouidēce to prepare for good men in the time to come, good things, whereof Aug. de ciuit. Dei lib. 1. c. 8. the wicked shall not be partakers: as also to pre­pare euill things for the wicked, with which the godly shall not be tormented. Ista verò temporalia bona, et mala vtris (que) voluit esse cōmunia. But concer­ning But the tem­porall good and euill of this life is common to both. the good, & euill things of this temporal life, God will haue them alike common both to good men, and euill, that such good as wicked men haue, should not be esteemed the greatest good, and such euill as godly men suffer, should not be esteemed the greatest euill. That great good pre­pared for the godly, wicked men shall neuer see it; and that great euill prepared for the wicked, shall neuer come vpon the godly.

The last plague threatned here, is the plague of Deuouring beasts, one of Gods ordinary plagues. deuouring beasts; one of God his ordinary iudge­ments wherby he punisheth the pride of man. The creatures are appointed to serue vs; yea al of them, from the Angell to the creeping worme, offers their seruice to vs, if wee will serue the Lord our God: so hath he promised, I will make a couenant Hos. 2. 18. for them with the wilde beasts, and with the fowle of [Page 235] the heauen, and with that which creepeth vpon the earth. Otherwise, if we rebell against him, they are all armed against vs, to execute his vengeance vpon vs.

This plague of deuouring beasts, we shall find threatned in the Law, executed also on the idola­trous Leuit. 26. Deut. 28. Samaritans, on the disobedient prophet, on Ezech. 14. the two and forty children who mocked Elisha; 2. Kings 17. 25. two Beares out of the wood deuoured them. And since the time of this Prophecie, how God hath punished men by most contemptible beasts, see Plinius; he records that a towne of Spayne was Plin. lib 8. ca. 29. vndermined by the Conies: another in Thessalia Examples of base beasts pu­nishing the pride of man. by the Modewart, a towne in France oppressed with Paddocks, they forced the inhabitants to for­sake their own houses: and in Gyaro, a Citie in the Ile of the Ciclades, the inhabitants were so perse­cuted with the Mice, that they were also faine to leaue it. Thus can the Lord by his basest creatures abase the high and lofty conceits of men.

Now to conclude these first foure seales, this is One thing God offers to men, and men wil not haue it. to be obserued: there is one thing which God of­freth, and the world will not receiue it: there are three things for this, that the world would haue, and God will not giue them. The Lord offers by the ministery of his Gospel mercy and grace: this is one thing, and yet such a one, as hath all need­full Three things that men would haue from God, and God will not giue them. things following it, but the worldly sort ca­reth not for it: Instead of it three things they seek, 1. Outward peace. 2. Worldly wealth. 3. Bodily health. But none of these three shall they enioy. [Page 236] They will not accept of peace offred from hea­uen, and the Lord takes from them the peace of the earth: they disdaine, and lothe the bread of life, and God takes from them the bread of corne; A iust recom­pence. they care not for the health of their soule, and the Lord takes from them the health of their bodies. Let vs be wise, and welcome the first message, for they who despise it, multiply sorrowes vpon them­selues. Psal. 16. 4. Psal. 32. 10.

VERSE. 9. ‘And when hee had opened the fift seale, I saw vnder the Altar the soules of them, that were killed for the Word of God, and for the testimony which they maintained.’

BEcause both good men and euill are inuolued Comfort to Saints suffe­ring death, is brought in by the fift seale. in the same externall calamities, & the sword, famine, and pestilence, which are sent vpon the wicked, ouertakes also many a time the children of God, therefore for their comfort, their happy state after this life is here discouered, by the ope­ning of this seale; and a difference is declared between their death, and the death of the wicked, euen when their death to the iudgement of man seemeth to be one; for where Hell followes the death of the one, the other by the same death, are transported to a blessed fellowship with Christ in heauen.

[Page 237] I saw the soules.] Hee saw not this sight with his A sight which Saints out of the body haue of God and of themselues. naturall eyes, his bodily senses at this time were suspended, and he was rauished in the Spirit, and by it he saw this sight. A strange maner of speech, that a soule should see soules; yet comparing this sight, with the sight vvhich Saint Paul saw, vvhen he was rauished to the third Heauen, it teacheth vs, that there is a sight vvhich Saints out of the bo­die haue of GOD, and a mutuall sight also, vvhereby soules know one another, which wee are not able to conceiue, nor know, till we learne it by experience.

It is commonly asked by many, vvhether if or An answere to them, who ask if Saints shall know one ano­ther in heauen Mat. 5. 8. not, vve shall know one another in heauen; but it were better for vs all carefully to purge our hearts in time, and prepare them for that sight. Blessed are the pure in spirit, for they shall see God: and Whosoeuer 1. Iohn 3. 3. hath this hope in him, purges himselfe, as God is pure. Let it be an answer to vs all, which Photinus Bi­shop of Lyons gaue to the Proconsull, when hee demaunded who God was: the other answered, Et tu si dignus fueris, videbis. Thou; if thou bee Two examples prouing pro­bably, that it will be so. meet for it, shalt see who he is. Adam was sleeping when God formed Euah of a ribbe of his side, hee knew it not, but when he wakened, incontinent he knew her, albeit none informed him, what she was: This is now bone of my bone, and flesh of my flesh: and Gen. 2. 23. in the transfiguration, wherein our Lord gaue to his disciples a glance of the glory to come, Peter, Iames, and Iohn, knew Moses and Elias, whom they Mat. 17. had neuer seene before.

[Page 238]By these examples, learned Diuines haue beene induced to thinke, that Saints shall know other in Heauen; yea Adam, Abraham, and that blessed fellowship of Patriarchs and Prophets, shall not But our know­ledge there shall be far dif­ferent from that which we haue now. be vnknowne to vs. The Lord shall let vs want no­thing that may increase our ioy, yet so, that our knowledge shall be without all carnall affection, and all our ioy shall euer be in God, the fountaine, and Father of mercy to them and vs also.

Alway here we haue an euident argument for An argument for the immor­tality of the Soule. the immortality of the soule; it dyes not with the body, it sleepes not, but liues without the body a blessed life, albeit not perfit without it. Yea euen when it is in the body to giue life vnto it, we may perceiue by experience, that it hath a life of it owne without it: for when the body is asleep, and lyes vnder the shadow of death, and all the senses thereof are suspended from their naturall functi­ons, the soule hath its owne liuely operation, me­ditation, and discoursing. And sith so is that Con­nexa Athanas. corpori extra corpus viuit, when it is knit to the body, it liueth without the body, why shall we doubt, but that when it is dissolued, and separate from the body, it shall still liue by it selfe?

The place wherein he sees them, is noted to be Altars hono­red with re­likes of Mar­tyrs, haue no warrant here. Vnder the Altar; by which the Iesuit Viega wan­dring cleane frō the truth, vnderstands the places, where the bodies of Martyrs lye buried. It con­tents him not to haue their superstitious Altars honoured with the bones, or reliques of Mar­tyrs; he will haue their soules there also: at least, [Page 239] comming to it, when they are inuocated, and cal­led vpon. But this Altar is called in the next verse, This Altar, vn­der which soules rest, is the Lord Iesus. A place of their rest, or residence, from which they haue not a going, nor a returning againe vnto it. But to leaue such Doctors with their doting dreams, this altar signifies the Lord Iesus, in whose happy fellowship and societie now they liue sub Carthus, in hunc locum. Altari, id est, in secretario laudis aeternae, quod est sub­lime Altare triumphantis Ecclesiae, vel sub Christi cu­stodia, et quiete. This Altar is in heauen, not in earth, it is the high Altar of the Church trium­phant, their soules are in custody and quiet rest with Christ.

Againe, another of their owne so expounds it, Sub Altari, id est, sub protectione, et confortio Christi, Hugo Cardinal. Vnder the Altar, that is, vnder the protection and fellowship of Christ. This Altar is otherwise cal­led Luke 23. Paradise, This day shalt thou be with me in Para­dise: Luke 16. and The bosome of Abraham; and the hands of the Lord, Into thine hands, O Lord, I commend my Psal. 30. Reuel. 7. spirit. It is also called A place before the Throne, where the Lord, and the Lambe, and the seuenfold Iohn 17. 24. Spirit is. Of it speakes our Sauiour, Father, I will that those whom thou hast giuen mee, be where I am. This is the place of glorified soules.

Neither doe those Diuines reason very diuine­ly, How Christ is both the sacri­fice, the sacri­ficer, and the Altar. who say, Christ cannot be this Altar, because he is the Sacrifice; for he is both the Sacrifice, the Sacrificer, and the Altar: For he offred himselfe by Heb. 9. 14. his eternall Spirit. There it is plaine, that hee is the Sacrifice, or thing offred, and the Sacrificer also. [Page 240] The Altar in like manner hee must be, for the Altar sanctifies the Sacrifice. Now by none other was our Sauiour sanctified but by himselfe: none other Altar could commend him, or make him acceptable to his Father; his Diuinitie sanctified his humanity, and his humanity was offred by his Diuinitie, and vpon it. Therefore to say that ano­ther, not himselfe can sacrifice him, or that he can be sacrificed vpon any other Altar, but vpon him­selfe, is as great blasphemy, as to bring in another sacrifice, whereby the iustice of God may be sa­tisfied. Let presumptuous blinded Masse Priests consider this.

That were killed.] that is, he sawe the soules of Death compa­red to Nebu­chadnezzars fire. those bodies that were killed for the Word of God. Death then (wee see) strikes but the body: Feare not them who kill the body, and can do no more. Mat. 10. 28. It is like to Nebuchadnezzar his fire, which burnt the cords wherewith the three children were It burnes our bands, but hurts not our selues. bound, but burnt not their bodies: so death can do no more but loose our bands, and set our soules at liberty. What shall separate vs from the loue of Rom. 8. 35. 36. Christ? shall tribulation, or anguish, or persecution, or perill, or sword? No, in all these things wee are more then Conquerors, through him that loued vs. For I am perswaded, neither death, nor life can separate vs from the loue of God, which is in Christ. Let it come, and disioyne the soule from the body, that it may No religion so false, but it hath some to defend it, and dye for it. conioyne vs with Christ.

For the Word of God.] There is no Religion so false, but it hath its own Patrones who will defend [Page 241] it, yea, and dare die for it. Satan, as he hath his owne Apostles, so hath he also his owne Martyrs; Martyres Satanicae virtutis; wee must alway take heed to the cause of suffering. Non poena, sed cau­sa facit Martyrem: therefore he ioynes these two, For the Word, and testimonie which they maintained. It is nothing to stand to a testimonie, nay, though thou shouldst die for it, vnlesse thou iustifie by the Word, that thy testimony is true.

VERSE. 10. ‘And they cryed with a lowd voice, saying, How long Lord, Holy and True! Dost thou not iudge, and auenge our bloud on them that dwell on the earth?’

NOW followes in this Verse the supplication, The crying of Saints, notes their feruent desire. which these soules of Martyrs send vp to God, & in the next verse, the answer which is giuen thē. The voice by which they send vp their supplicati­on, is called a crying; not vocall, but spirituall, no­ting the feruencie of their desires: for the words of soules, whereby they speake vnto God, are their feruent desires▪ Magnus eorum clamor, magnum est Greg. lib. 2. Mo­ral. cap. 6. desiderium tum Resurrectionis, tum Iudicii: Their great cry, is their great desire, both of the Resur­rection, and of the Iudgement to come: A small desire makes but a small voice in the Lords eares, but a seruent desire causes a lowd voice. Anima­rum Ibid. igitur verba ipsa sunt desideria: si deside­rium sermo non esset, non diceret Propheta, Deside­rium cordis eorum andiuit auris tua; that is, If the Psal. 10. 17. [Page 242] desire of the soule were not a speech vnto God, the Prophet would not haue said, Thou hast heard the desire of their heart.

How long, Lord!] It is here demanded, How is How Saints cry for venge­ance. this, that Saints cry for vengeance? Are we not commanded to loue our enemies, and to pray for them? To this some Diuines answer, that it is not they, but the sinnes of the wicked done to them, that cryes for a vengeance. And they obserue, that there are foure crying sinnes: first, the filthy sin of Foure sorts of crying sinnes. Sodome, Because the cry of Sodome and Gomorah is Gen. 18. 20, 21 great, I will go downe now and see, whether if or not they haue done altogether according to the cry, which is come vnto me. Next, the oppression of the widdow and fatherlesse, Thou shalt not trouble any widdow nor Exod. 22. 22, 23 fatherlesse childe: if thou trouble such, and he cry vn­to me, I will heare his cry. Thirdly, the detaining fraudulently of the wages of worke-men, is also a crying sinne. Thou shalt giue an hired seruant his Deut. 24. 14, 15 hire for his day: for hee is poore, and therewith sus­taineth his life, lest he cry against thee vnto the Lord, and it be sinne vnto thee. And againe, The hire of Iam. 5. 4. the labourers, holden back by fraud, cryes, and enters into the eares of the Lord of Hosts. Fourthly, inno­cent bloud cryes to the Lord for vengeance a­gainst them that shed it: The voice of thy brothers Gen. 4. 10. bloud cryes to me from the ground. And so here the bloud of Martyrs cryes. They cry not out of passion or priuate re­uenge, but out of zeale vnto God his glory.

But there is here further to be added, that this cry of theirs, is their own, and proceeds not of any passion, or desire of their priuate reuenge, but one­ly [Page 243] of a zeale to the glory of God, whose holinesse and truth they desire to be manifested; as may be perceiued by the titles they giue the Lord in their prayer: Non carnali sensu credendum est, eos animo­sitate Primas. in hunc locum. vltionis accendi, sed manifestum est, contra po­testatem, & regnum peccati or asse, Adueniat regnum tuum: Wee are not with carnall sense to beleeue, that they were kindled with any heat of reuenge; it is manifest, they pray against the kingdome of sinne: And in effect the summe of their prayer is, Lord, let thy Kingdome come. Quid est; animas Greg. Moral. 2. cap. 6. vindictae petitionem dicere, nisi diem extremum Iu­dicii, & resurrectionem corporum desiderare? What else is it, that Saints are said to cry for to be auen­ged, but that they earnestly desire the day of Iudgement, and Resurrection of their bodies? Manuscript. Saints are so conioyned to the Lord, that to his will, and not their own, they conforme themselues. Hoc dicunt non poenam malis optando, sed voluntati Dei se conformando, de cuius impletione gaudent: ita enim sunt coniuncti Deo, vt de omni volito Dei gau­deant, etiam in poenis parentum, iuxta illud, Laeta­bitur iustus, cùm viderit vindictam: so they pray not, wishing punishment to euill men, but confor­ming themselues to the will of God; for they are so conioyned vnto God, that they reioyce in euery thing which is his will; yea, and it were the punish­ment of their parents; according to that, The righ­teous Psal. 58. 10, 11. shall reioyce when he sees the vengeance, and men shall say, Verily there is fruit for the righteous, and there is a God that iudges in the earth.

They giue vnto the Lord two Titles, Holy, and True. It is customable to Saints in their prayers [Page 244] vnto God, to giue vnto the Lord such stiles, as in In prayer, Saints giue God such Stiles, as may best mooue him, and as­sure them of a good answer. effect containe arguments, both to moue the Lord to heare them, and to confirme themselues in the assurance of a fauourable answer: and so do they here; Because thou Lord, art Holy, thou canst not let iniquity escape vnpunished for euer: The Lord will not take the wicked by the hand, neither hath Psal. 94. 20. his Throne any fellowship with iniquitie. And be­cause thou art True, thou canst not but per­forme thy word of Mercy, promised to thine owne, and of Iudgement, threatned against the wicked.

How long! Is the voice of them who want Felicity of Saints Trium­phant, is not yet complete, and why? something which they would earnestly haue, and assuredly expect; they want their bodies, they want their brethren, for these they cry, as we haue shewed before: They haue now peace and ioy in heauen, but not perfect, so long as they want these two, God hauing so prouided, that they without vs Heb. 11. 40. should not be perfected. Neque enim praestari dec [...]t Bern. in sesto om­nium sanct. ser. 2, 3. integram beatitudinem, d [...]nec sit homo integer, cui detur, nec perfectione donari Ecclesiam imperfec­tam; For it was not seemely that complete feli­citie should be giuen, till the man be complete to whom it is to be giuen, nor yet that an im­perfect Church should bee gifted with perfecti­on. But because the Iesuite Ribera sees this sen­tence Ribera in hunc locum. to destroy the Inuocation of Saints, he will haue it Hereticall, and spareth not to Some worthy Fathers char­ged by Ribera for Hereticks, falsly. charge Irenaeus, Teytulltan, Origen, Ambrose, Bernard, with Luther and Caluin, as Heretiques, [Page 245] because, according to the manifest truth of holy Scripture, they maintaine with the Apostle, that Saints departed, howsoeuer they be glorified, yet are not perfected, till the day of Iudgement, and resurrection come. Now concerning prayers made by them who are in heauen, wee haue spoken before.

Iudge and auenge.] These are two workes pro­per God first iud­ges, then hee auenges: In al his processe cognition go­eth before ex­ecution. to the Lord: first, he iudges: this pertaines to Cognition; then he auenges: this pertaines to Exe­cution: This order of processe the Lord alwaies keepes, as yee may see in his first Iudiciall Court against Adam, Euah, Satan, Serpent: as likewise in his proceeding against Sodome; learning all Iudges Gen. 18. 25. to try before they giue sentence. Abraham called him, The Iudge of all the world, who cannot do vn­righteously: The Psalmist againe stileth him, O God Psal. 94. 1. the Auenger. It is a sacrilegious violation of his glory, for any flesh to vsurpe these offices. Iudge To iudge, and reuenge, ap­pertaines to the Lord. not, lest yee be iudged, saith our Sauiour. Who art thou that iudgest another mans seruant? he stands, or fals Math. 7. 1. to his Master, saith the Apostle. And as for venge­ance, Rom. 14. 4. It is mine, saith the Lord, and I will repay. Yet Rom. 12. 19. proud flesh will presume to iudge, where it can­not auenge, and oft-times is stirred vp to a­uenge, if not with the hands, at least with the tongue, where they cannot iudge. These know not they offer strange fire to the Lord, with Nadab and Abihu, which at length will not faile to returne, and consume them­selues.

[Page 246] On them that dwell in the earth.] Oftentimes in Why worldly men are called Inhabitants of the earth. this Booke are the wicked described to be indwel­lers of the earth: Non solum corporis habitatione, sed mentis affectione; not onely in regard of their cor­porall habitation, but much more for their affecti­on: which is altogether set vpon earth; it is their Iericho, pleasant for situation; but let them remem­ber, 2. King. 2. the waters thereof are deadly, & their ground barren; their diuitiae, and deliciae, will both deceiue them at length. But of this see.

VERSE. 11. ‘And long white Robes were giuen vnto them, and it was said vnto them, that they should rest for a little season, vntill their fellow seruants and bre­thren, that should be killed, euen as they were, were fulfilled.’

IN the last Verse we heard the prayer of Saints; A heart set to pray, is a fore­runner of a fa­uourable an­swer. now followes the answer which the Lord giueth them. Their prayer is not powred out in vaine▪ when the Lord disposeth the heart to pray, it is a sure token of a fauourable answer to follow: this is the Lords praise, Thou preparest the heart, and bendest thine eare vnto them.

The answer of their supplication is two waies Answer to Saints is gi­uen here: first, by a signe of white Robes: secondly, by Speech. giuen; first, by a signe, long white Robes were giuen vnto them; next, by plaine speech, it was said vn­to them, that they should rest till their fellow seruants were fulfilled. The white Robe is sometime a type [Page 247] of the righteousnesse of Christ, and sometime a What their white Robe signifies. type of the reward thereof. Hee that ouercommeth, shall be clothed in white Aray; no darkenesse, nor Reu. 3. 5. sorrow in heauen, all is full of light, ioy, and hap­pinesse: and these Robes are said to be giuen vnto them. What before they knew by faith, now they know by feeling: that promised reward is now put in their hand, and possession; here they had it in spe, there they haue it in re: and more particular­ly Saints know that in hea­uen, by sight and feeling, which heere they know by faith. it is said, that the Robes were giuen to euery one: innumerable Saints shall be gathered together in­to heauen, euery one of them shall haue a Crown, euery one of them shall haue a white Robe; none of them all shall be ouerseene, but all shall be filled with ioy and glory.

And it was said vnto them.] Dictum est, id est, God speakes vnto soules by inspiring them Aug. ser. 1. de Sanct. inspiratum est; for the Voice, whereby the Lord speakes vnto the soules of his Saints, is the inspi­ration of his Spirit. This for the manner of the answer. The matter or effect is, that they should rest for a little season. The whole time, from the daies of S. Iohn, to the Lords second Comming, is called a little Season, and by this same Euangelist in his Epistles, The last Time; it was little then: and 1. Ioh. 2. 18. short it must needs be, & far lesse now. The num­ber of Saints, sealing the testimonie of Christ with their bloud, hath beene greatly augmented since the daies of Domitian; euery Kingdome, and Nation, that hath receiued the Gospell, hath ren­dred Last Day, now is not farre off. their Witnesses and Martyrs, in confirmati­on of the truth thereof. The day of the Lord is not [Page 248] now farre of; God prepare vs for it.

Againe, it is cleere out of this place, that the Last day de­layed, till Saints be ac­complished. onely cause why Christs second Comming is de­layed, is, because the number of his Saints, is not yet accomplished. The blind world vnder­stands not this, and therefore persecute they the Saints of God, and would haue them cleane roo­ted out of the earth; But in so doing they are like Samson, who pulled downe the house of Dagon Foolish are the wicked who persecute Saints. vpon himselfe, to his destruction, by taking away the pillars that vpheld it. For as Sodome was spared no longer, but till Lot was out of it; so if the Lots, Iudg. 16. 30. Gen. 19. or Elect ones of the Lord were once fulfilled, and gathered out of the world, certainely it should continue and endure no longer.

Two stiles are giuen by this heauenly Oracle to Saints Militant here on earth, both very com­fortable: We are called Brethren and fellow­seruants Saints called brethren for three causes. with them who are in heauen. There is one Father, of whom is named the whole Family both 1 They haue all one Father. in heauen and earth. All the seruants of that Fa­mily, are the sonnes of God, and all brethren a­mong Ephes. 3. 15. themselues, and their Brother-hood is most excellent; for first, they are all quickened 2 They are all quickned by one Spirit. by one Spirit, which cannot be said of any other brethren: Among naturall brethren, euery one hath his owne spirit; but for Spirituall or Christian Brethren, they are all quickned with Galat. 4. 26. one Spirit. Secondly, all Christians haue one 3 They are all borne to one inheritance. Father, and one Mother, Ierusalem which is a­boue: And thirdly, they haue all one inheritance; [Page 249] naturall brethren cannot all be the heires of their father; but Christians, as they are all the sonnes of God, so are they all the heires of God: neither is the inheritance diminished by communication thereof vnto so many.

The other is, that we are called their fellow-ser­uants: How all Saints are fellow-ser­uants. so also doe they acknowledge themselues to be our fellow-seruants, Conseruus tuus sum, I am Reuel. 22. 9. thy fellow seruant, said the Angel to Saint Iohn. Angels then and Saints glorified, are not our Pa­troni, Angels are not our patrons, but our pat­terns of whom we should learne. sed Conserui, they are not our Patrons, that by our prayers to them, wee should seek protecti­on from them, but they are our fellow-seruants: and this should stirre vs vp in all carefulnesse to be answerable to our name, that wee may serue and praise the Lord our God, and euery way doe his holy will in earth, as it is done by them in Hea­uen.

Againe, it is here euident, that the number of Number of Saints is known to God Saints elected, and to be glorified, is known vnto God, as will appeare more plainely in the subse­quent Chapter; he hath them all in a roll, and it is true of them all, which our Sauiour said of his e­lect Disciples, I haue lost none of those whō thou hast giuen me. They are not known vnto vs, one­ly the Lord knoweth who are his; yet is euery parti­cular 2. Tim. 2. 19. Christian bound to make sure to himselfe, that he is of that number. Proue your selues, whether 2. Cor. 13. 5. ye are in the faith: know yee not your owne selues, how that Iesus Christ is in you, except yee be reprobates? The foundation, and ground of our saluation is [Page 250] in God his vnchangeable loue, and that remaines Yet should c­uety Saint make sure to himselfe, that he is of that number. sure, but the tokens of saluation are in vs: this is the seale of his foundation, Let euery one that calleth on the Name of the Lord, depart from iniquitie. And by these tokens are wee to examine our selues, 2. Tim. 2. 19. whether we be of that number or no: According to that of Saint Peter, Make sure your calling and 2. Pet. 1. 1. 10. election by wel-dooing.

VERSE. 12. ‘And I beheld when he had opened the sixt Seale, and loc, there was a great Earth-quake, and the Sun was as blacke as sack-cloth, and the Moone like bloud.’

IN the first foure seales, wee haue the generall The summe of the sixt seale. course of things, as they are to continue to the end foreshewed vnto vs. In the last two, the gene­rall end of all mankind, and that two-fold, accor­ding to their two ranks and estates; the happy end of the godly discouered in the fist seale, and at greater length explained in the seuenth Chap­ter; the tragicall and dolefull end of the vvicked, foreshewed in this sixt seale.

And this followes the former very properly. In In the fist seale [...] [...] for iudgement, in the sixt God answere [...] them the fist seale, the soules of Saints cry to God, that he would auenge their bloud; there the Lord promised to do it: and now the number of Saints being fulfilled and sealed, the Lord comes forth in terrible manner to performe it, by executing his [Page 251] last full and finall wrath vpon the wicked; which iudiciously hath beene obserued by his Maiestie: The sixt seale is an accomplishment of that dissolution Iaco. Rex [...]rit. craued, and promised in the fist seale. The order lets For the cry of Saints moueth the Lord much. vs see, how the Lord is much mooued vvith the cry of his Saints. If that vnrighteous Iudge, who neither feared God, nor man, answered the Luk. 18. widow, because shee cryed instantly vpon him, how much more will the Iudge of all the world, who Gen. 18. 25. cannot doe vnrighteously, heare his Saints, who cry vnto him night and day? Certainly, he will be a­uenged of their enemies. Precious in the sight of the Psal. 116. 15. Lord is the death of his Saints.

This Vision by some Interpreters is expounded The sixt seale should not bee expounded al­legorically, for two rea­sons. allegorically, as if it foreshewed defections, Apo­stasies, darkning of the light of the Gospel, and obscuring of the face of the Church visible; this I confesse is analogall to faith, but not to this Pro­phecie, for two causes, first, because the darkning of the Gospel, figured by the darkning of the Sun, 1▪ Because the prophecy of a­postasy comes not in here, but in the sub­sequent pto­phecy. and the Apostasies of Preachers and Professors fi­gured by the falling of starres, is particularly fore­shewed in the vision of the trūpets, which contain the second Prophecie. The other reason is more pungent, for it is said here plainly, that at the dark­ning of the Sunne and Moone, at the departure 2 Apostasie could not ter­rify great men, as here them­selues being authors and actors of it. of heauen, & falling of starres, Kings, Great men, and Captaines were terribly afraid, and therefore cannot it be vnderstood of Apostasie, and defec­tion, whereof they themselues were both authors and actors. Was it the obscuring of the light of [Page 252] the Gospel, that made them to cry out, Rocks and Mountaines, fall vpon vs and couer vs? It can stand with no sense: for so farre were they from all feare for that matter, that by the contrary they reioyced in it, and did what they could to extinguish the Gospel, and erect heresies, to force Preachers and Professors vnto defection: and in so doing, they thought they did good seruice vnto God.

Others againe take it for a denuntiation of some Neither is this sixt seale to be vnderstood of a temporall iudgement. externall and temporall iudgement, such as vvas executed on Persecutors, and specially vpon Dio­clesian. It is true, that in the holy Scripture many of the phrases vsed here, are vsed also to expresse fearefull temporall iudgements, threatned against particular states, and persons of wicked men.

Looke the denuntiation of iudgement against Babel and Egypt; to expresse the horror of their Esay 13. 10. plagues, mention is made of the darkning of the Ezech. 32. 7. Sunne, and Moone, &c. And in the Prophecie of the destruction of Samaria, idolatrous Apo­states Hos. 10. 7. are brought in, crying, Hills and Mountains, Luke 23. 30. fall vpon vs and couer vs. The same phrases are al­so vsed, to expresse the terror of the destruction of Ierusalem; but these make nothing against our exposition; for temporall iudgements beeing types and figures of the great and generall Iudge­ment, properly doth the Spirit of GOD borrow the phrases of holy Scripture, vsed in denun­tiation of the one, to expresse the horror of the other.

Now, because this is a speciall note and maine [Page 253] point, the right vnderstanding whereof, will giue Arguments mouing some Interpreters to thinke▪ that the sixt seale cannot import the Day of Iudgement, are answered. light to the method of the vvhole Prophecie: we are to know, that the reason mouing sundry lear­ned Interpreters to thinke that this seale cannot be expounded of the Day of Iudgement, is, for that there are many Prophecies following, which must be fulfilled before that Day; but this difficul­tie shall easily be remooued, if they consider the ground we haue already laid out of Primasius, that the Reuelation is Prophetia saepius repetita, a Pro­phecie sundry times repeated, and diuers wayes diducing the estate of the Church, from the daies of Christ, to his second Comming againe. And euen they vvho vvill haue it one continued Pro­phecie, the later Chapter beeing alway posterior in time to the matter of the Chapter preceding, as they thinke, are forced to interrupt that course, and change their mind, when they come to the twelfth Chapter, for there they are drawne backe Arguments prouing that it is to be ex­pounded of the Day of Iudgement. again, to the first beginning of the daies of Christ.

But to returne, this sixt seale concludes this first generall Prophecie, with a Propheticall de­nuntiation of the Day of Iudgement, and so wee 1 The seuenth seale for etels nothing as the rest doc, but in­troduces seuen trumpets to foretell. expound it, for these reasons, besides others, which we haue shewed before. First, the seuenth seale hath no proper prediction of it owne, as the preceding sixe haue, but containes in the bosome thereof se­uen Trumpets, proclaiming for matter a new Pro­phecy, different from the former. 2 The sixt seale brings an vni­uersall change of al creatures.

Next, heere is an vniuersall change of all cre­atures in Heauen and Earth, vvhich neuer [Page 254] was, nor neuer will be, but at the day of Iudge­ment. Thirdly, all the persons of the wicked are 3 All the wicked vniuersally are iudged in it. here vniuersally iudged without exception; no Ba­bylonians, nor Egyptians, nor Israelites onely, but all the wicked, Euery free man, euery bond man.

Fourthly, it is expresly called in the Text, The 4 It is plainly said to bee the great Day of the Lord. great Day of the Lords wrath. And lastly, the like prediction made by our Sauiour, serues for a cleer Commentary, to lead vs to expound this of the day of Iudgement.

For after our Lord hath foretold of great per­secutions, 5 Collation of this place with the words of our Sauiour, proues that it is so. apostasies, heresies, & of false Christs, which were to come, he subioynes, And immedi­atly after the tribulation of those daies, shall the Sun be darkned, and the Moone shall not giue her light: and the starres shall fall from heauen, and the powers of Mat. 24. 29. heauen shall be shaken. Now that these speeches are Luke 21. 25. not to be taken allegorically, but properly, as con­tayning Marke 13. 24. a prediction of that fearefull concussion of this Vniuerse, which shall be made in that great Day of the Lord, is most euident by that which followes; Then shal appeare the signe of the Sonne of Who can deny this to point out the Day of Iudgement? man in the heauen, &c. And he shall send his Angels with a great sound of the Trumpet, and they shall ga­ther together his Elect from the foure winds, and from the one end of heauen to the other. Thus is our Com­mentary made cleare, that this mutation of the creature foretold here, shall fall out in that great Day, wherein the Lord Iesus shall iudge the quick Terrour of the last Day two wayes descri­bed. and dead.

This terror of the day of Iudgment, is described [Page 255] from two-fold terrible effects thereof; first, vpon the creature insensible, Earth, Iles, Mountaines, Heauen, Sun, Moone, Stars, ver. 12. 13. 14. Next, 1 From the ef­fects thereof on the insensi­ble creature. vpon the creature reasonable, but reprobate of all sorts, ver. 15. 16. 17. For the first, it is said, There was a great Earthquake. The word in the Originall imports more, [...], a cōcussion of the V­niuerse, 2 Vpon reaso­nable crea­tures, but re­probates of all sorts. or whole fabrick of the world. As to earth­quake it is either ordinary, proceeding of naturall causes, ayre enclosed in the bosome of the earth, or else extraordinary, an angry and fearefull God, Earthquake is either ordina­ry, or extraor­dinary. shaking the earth with his powerfull hand, as was that, when Christ our Lord was crucified.

The darkning of the Sunne in like manner, is Darkning of the Sunne likewise is ei­ther naturall or supernatu­rall. either naturall, whē by interposition of the Moone between the Sunne and the Earth, the light of the Sunne is eclipsed, and cut off from some parts of the earth; or else it is supernaturall, such as vvas that darkning of the Sunne when our Lord was crucified: For when the sixt houre was come, darknes Marke 15. 33. arose ouer all the Land vntill the ninth. Which mo­ueci Dionysius Areopagita, then an Ethnick Philoso­pher, but after conuerted by Saint Paul, and made a Christian: after he [...] considered that the dark­nesse could not be naturall, hee guae out this sen­tence of it, Aut Deus nature patitur, ant mundi ma­china dissoluetur: Either the God of nature now suffereth, or the world now must be dissolued.

And the Moone was like bloud.] As the Sunne in The bloudy Moone what it meanes. that day shall cast downe his countenance vpon the wicked, and refuse to giue them light, because [Page 256] they refused the most comfortable light of the Gospel; so shall the Moone persecure them with the terrible lookes of a bloudy face, because they shed the bloud of the Saints of God.

VERSE. 13. ‘And the starres of heauen fell vnto the earth, as a fig­tree casteth her greene figges, when it is shaken of a mighty wind.’

THe iudgement still increases, & terror there­of: All creatures conspire to serue the Lord in punishing his enemies. wherin we may see, how all creatures both in heauen and earth, offer their seruice to the Cre­ator for the execution of his iust vengeance vpon the wicked. Euery one of them sights in their course against the enemies of the Lord: the earth tembles vnder them, and reeles to and fro, as vna­ble any longer to beare the burden of their iniqui­tie, and shall not rest, till at length shee open her mouth and swallow them. The Sunne, the Moone, the Starres, shall refuse to comfort them with their light. Thus at one time shall they finde the Creator, and all his creatures against them.

It is true, that euen now the wicked are vnder Now the wick­ed are vnder wrath, but ha­uing the com­fort of the creature, they feele it not. wrath, yet thinke they their estate good enough; for they loue the creature more then the Creator. So long as they enioy the comfort of the creature, & feele not the indignation of the Creator, as short­ly they will doe, in their misery they blosse them­selues, Rom. 1. but in the end, when all creatures shal for­sake [Page 257] them, and the Lord, the righteous Iudge of But at last the creature also shall forsake them. the world shall come in anger to pursue them, yea and their owne conscience shall also witnesse a­gainst them. Then shall their vnhappy estate be discouered to themselues, and they shall cry, as after followes, Rocks and Mountaines fall vpon vs, Psal. 73. and couer vs. And this should serue for a warning to vs, sith the comfort of all creatures will faile vs, Sith comfort of creatures will faile all flesh, let vs in time seeke the Creator. yea thy own heart and flesh will faile thee. Let vs seek the Lord in time, then shall wee be sure of Dauid his comfort, God, the portion of my soule, will neuer faile mee.

Set our hearts vpon that which is permanent, but let vs not rest in things vanishing. Who will dwell willingly in a ruinous habitation? Si in Cypria. de mortal. habitaculo tuo parietes vetustate nutarent, tecta desu­per tremerent, domus iam fagitata aedificiis senectute labentibus, ruinam proximam minaretur, nonne om­ni celeritate migrares? If in thy habitation, the vvalles through age vvere nodding dovvneward, the rooffe aboue thee vvere trembling, and the whole house now wearie and vvorne with length of time, vvere presently like to fall vpon thee, vvouldest thou not without delay remooue and flitte out of it, and in time seeke for a better? Such a building is this World, all the powers thereof shortly vvill be shaken: let vs striue for that Kingdome vvhich cannot be shaken, and let vs Heb. 12. 28. haue grace, vvhereby wee may so serue GOD, that vvee may please him vvith reuerence and feare.

[Page 258]But to come to the point, the falling of the Starres falling like figges, Starres is illustrated by a similitude, They fall as a a figge-tree casteth her greene figges, when it is shaken with a mighty wind. Noting to vs two things, first, the absolute and dreadfull power of God ouer all his creatures; the Starres sixed by the hand of God in the firmament, how easily are they shaken out by the same hand? Oh foolish is that man, Teaches vs, that no state can stand, when God shakes it. who thinks to stablish to himselfe a state on earth▪ without the Lord, sith Starres in the heauen, and Mountaines of the earth, are remoued out of their places at his displeasure. What is the strength of a man, if the Lord lay his hand on him, but like a fig shaken with a mighty wind? The like hath Na­hum in his Prophecie against the Assyrians. All thy Nahum. 3. 12. strong Cities shall be like the first ripe figges of the fig­tree; if they be shaken, they fall in the mouth of the eater.

The other thing here pointed out, is, that where The world shal fall, yet it come to a ripe age. it is said, the Stars shall fall like greene Figges, it noteth vnto vs, that the world shal not fall through maturitie, or ripe age▪ as though it were not able to continue longer, if the Lord would let it, but it shall fall like fruit vnripe, violently cast downe. And this is it which our Sauiour signifies vnto vs, when he saith, that for the Elects sake these dayes shal be shortned.

VERSE. 14. ‘And Heauen departed away as a scrole, vvhen it is rolled, and euery Mountaine and Ile were moued out of their place.’

THe lights of these visible Heauens, Sunne, Heauen depar­ting like a scrole, expoun­ded. Moone and Starres, which are principall or­naments thereof, being remooued, it is now said, that the Heauens thēselues departed like a scrole; which once rolled vp, and then extended, if it be remitted and let goe, runnes againe together. It is now spred out like a curtaine couering the earth, but shall then be drawne by, that the angry face of God against the wicked may be discouered.

For the better vnderstanding of this, wee are to These crea­tures shall not perish in their substance, but be chan­ged in their qualities. know, that these creatures shall not be destroyed in respect of their substance, but changed as con­cerning their quality. The Apostle S. Paul makes this cleere, The creature shall be deliuered from the bondage of corruption, into the glorious liberty of the Rom. 8. 21. sonnes of God. Now they are subiect to vanity, then shall they be deliuered from vanity and bondage, vnto the which our sins subdued them, and be re­stored vnto liberty. A new Liuery shall be giuen They like ser­uants shall re­ceiue a new li­uery, when the Kings sonne shall marry his Spouse. them in that day, wherin the Son of the great King shal marry his Spouse, and the sonnes of God shal be possessed in their Fathers promised inheritance. They, as seruants shall be changed into a better e­state [Page 260] then this is wherein now they are. And this exposition is confirmed also by the Psalmist, Thou Psal. 102. 25, 26 hast laid the foundations of the earth, and the heauens are the works of thine hands, they shall perish, but thou This is cleared by the Psal­mist, and Saint Peter. shalt endure, they shall wax old as doth a garment, as a vesture shalt thou change them, & they shall be chan­ged.

In like manner Saint Peter, when he hath said 2. Pet. 3. 10. that The heauens shall passe away with a noyse, and the elements shall melt with heat, and the earth with the works that are therein shall be burnt vp, incontinent after subioynes by way of an exposition, But vvee 2. Pet. 3. 13. looke for new heauens and a new earth, according to his promise wherein dwelleth righteousnes. All these make it cleere, that a change shall be of their qua­litie, not a destruction of their substance. GOD made them of nothing, to shew his glorious pow­er, and will not suffer them to be annihilate, or turned into nothing, but still will haue them re­serued and renued for declaration of his greater glory.

For sure it is, that euery losse which by Sa­tan Euery losse which man hath receiued from sinne & Satan, shall be repaired by Iesus. and sinne, hath befallen vnto man, or to the creature by Gods ordinance appointed to serue man, shall be restored by Iesus the Sa­uiour, hee shall cure euery vvound that our Aduersarie hath giuen vnto vs, or to them vvhich are ours; so shall the power and vvise­dome of our GOD bee magnified, and the impotencie and malice of the Deuill bee mani­fested.

[Page 261]I speake not here of Reprobates, nor of the This is not to be extended to Reprobates and excre­ments of the earth. curses and excrements of the earth; to these the promised deliuerance appertaines not. But of this, he who pleaseth, may see more in our Treatise on the eighth to the Romans; where that question, To what vse can heauen and earth serue vs in that day? is also someway touched.

VERSE. 15. ‘And the Kings of the earth, and great men, and the rich men, and the chiefe Captaines, and the mighty men, and euery bondman, and euery free­man, hid themselues in dennes, and among the rocks of the Mountaines.’

VVE haue here the terrible effects which the The terrour which the last day shall work in the reasona­ble, but repro­bate creature. last Day will produce vpon the crea­tures vnsensible and vnreasonable; now it fol­lowes how it shall affect the reasonable creature also, yet such onely as are reprobate, with terrible horror and feare.

Seuen ranks are here reckoned out, contayning Seuen ranks of men, contay­ning all com­binations wherein flesh can haue con­fidence. all the combinations wherein flesh can haue any confidence: for first, here are Kings; GOD will iudge them before others, whom now he hath set aboue others: vvith the Lord there is no exception of persons. Rom. 2. 11.

Kings haue with thē their great men, or Princes, these also are not without rich men, yet more is required to resist a pursuing power; they haue [Page 262] also with them chiefe Captaines, or Captaines o­uer thousands; but because Captaines cannot do much without souldiers, there is heere also fol­lowing them bands of mighty men, & with these, all sorts of common people, both bond and free. Here is all, that flesh can afford to defend them­selues against the power of any, who would pur­sue them.

But how weake man is in his best estate, when Yet when they are all ioyned, they cannot resist iudge­ment. he hath gathered all his strength, and combined all his forces, may be seene here. What do they? what resistance make they, when the Lord comes to iudge them? they are but like Modiwarts, or beasts of the earth, running to hide themselues in holes, in dennes, and rocks of the Mountaines. In the ruffe of their pride they seeme to themselues to be matchlesse: Pharaoh dare aske, Who is the Lord? Exod. 5. 2. and Rabsache will blaspheme, Is your God able to de­liuer 2. Chro. 32. 14. A glasse for proud flesh to looke into. you? Iezabel, Antiochus, Iulian, and such like, thinke it nothing to wage battell with the Lord. But consider the end; let all flesh looke into this Mirror, and in time learne to embrace the coun­sell of God: Be wise now therefore, ye Kings, be lear­ned, Psal 2. 10, 11, 12 ye Iudges of the earth, serue the Lord in feare, and reioyce in trembling, kisse the Sonne, lest he be angry, and ye perish in the way, when his wrath shall sudden­ly burne. Blessed are all that trust in him.

VERSE. 16. ‘And said to the Mountames and Rocks, Fall on vs, and hide vs from the presence of him, that sitteth on the Throne, and from the wrath of the Lambe.’

TWo things here we haue, first, to whom doe The wicked in their distresse, crie to the creature. the Reprobates runne in this desperate estate: next, what doe they craue. They run to the crea­ture, Rocks and Mountaines; But haue they eares to heare, or can they protect when the Lord pur­sues? This is their blindnesse, they loued the creature, more then the Creator. In their ne­cessitie they seeke comfort in the creature, but can finde none: a iust recompence of their er­ror.

But why doe they not cry to the Lord? Surely For their con­science they dare not run to their Crea­tor. because they dare not; they see nothing in him but vvrath, vvhich their owne consciences tell them, they haue most iustly deserued: they find within themselues a condemnatorie sentence, which they knowe cannot be recalled.

Let vs in time seeke mercy, so long as it may be found; the day before the Trumpet blowe, mercie will be preached vnto men, but they who receiue it not yet then, shall neuer find it after­ward. By their folly let vs learne wisedome. The onely rocke of our refuge is the Lord Iesus Christ: if wee runne to him in time, hee shall hide vs, and saue vs from that fearefull vvrath which is to come.

[Page 264]The Romane Doctors vpon this place build What a sure ground is here for Papists, to build their in­uocation of creatures. vp, as they thinke, a sure ground for their inuoca­tion of creatures: they said to the Mountaines, that is, to the Saints: and to the Rocks, that is, to the confirmed Angels, Hide vs from the Lambe. And hitherto they abuse that place of the Psalmist, I Hugo. Card. in Apoc. lift mine eyes to the Mountaines, from whence com­meth Psal. 121. 1. mine helpe▪ that is, to the Saints. VVhat a grosse ignorance is this? Will Saints and Angels goe between the Lord and the wicked, when they shall be iudged? Shall they not rather assist the Lord in iudging them? Know ye not that the Saints 1. Cor. 6. 2. shall iudge the world? Or what doe they meane to propose that vnto them for imitation, vvich is here condemned in the wicked, as vttered by them in their desperation?

These and such like, are the sundry foundations, vvhereupon stand the pillars of Papistry. A two­fold error in them is here manifest, They lay ano­ther 1. Cor. 3. 11, 12. foundation then that vvhich is layd, vvhich is Iesus Christ. And againe, pretend of Christ what they will, sure it is they build not vpon him, gold, and siluer, but stubble and hay, which will not abide the triall of the fire.

But now what craue they? that the Rocks and The desperate folly of repro­bates: they cry to the crea­ture, as if it could hide them from the Lord. Mountaines would fall vpon them, and hide them from the presence of him that sits vpō the throne? O desperate folly, can Mountaines hide thee from the Lord? Are they not a part of that Chrystall Globe which is before the Throne, and is transpa­rent to the Lord; they liued all their dayes out [Page 265] of Gods presence; not that his eye did not be­hold them, and marke them in all their waies, but their eyes looked not vp to him, and therefore now may they not abide his presence. Let vs They liued not in Gods presence, and now they can­not abide it. leaue them, and learne at Dauid; when he had con­sidered with himselfe, that there was no flying from the Lord: Whither shall I go from thy Spirit? Psal. 139. 7. or whither shall I flee from thy Presence? He betooke him to this resolution; I set the Lord alway Psal. 16. 8. before me, hee is at my right hand, therefore I shall not slide. Sith we cannot flee from the Lord, let vs flee to him, there is no defence against his vnsup­portable wrath, but to hide vs vnder the mantle of his mercy.

There are two feares which trouble two sorts Two feares trouble two sorts of men. of men; the feare of Sin, and the feare of Death, which is the punishment of sinne: the godly, in The godly feare their sinnes, and therfore feare not death, when it comes their life feare nothing so much as sinne; they fight continually against it, they desire nothing more then to be quit of it: O wretched man that I am, who shall deliuer me from this body of death? Rom. 7. 24. And therefore is it, that hauing ouercome sinne, they feare not death, when it commeth, more then a Serpent that wants a sting. The wicked on the contrarie, in their life feare nothing but death, they flie it, as the center of their sor­rowes; Pro. 10. 23. because they cannot eschew it, all their The wicked feare not sin, but death: but in the end they shall be faine to seek death. care is to prolong it; as for sinne they feare it not; It is a pastime to a foole to doe wickedly. But when their Terme-Day commeth, and con­science wakens against them to pursue them [Page 266] for their sinnes, and lets them see wrath due to their sinnes, then seeke they Death as a reme­dy Psal. 37. 13. of their sorrowes, but shall not find it; yea, they would vndergoe the most painefull death, e­uen to bee pressed quicke to the death by the weight of Mountaines, that they might bee freed of the heauie burthen of their sinnes.

VERSE. 17. ‘For the great Day of his wrath is come, and who can stand?’

THe day of Iudgement is called A great Day of The last Day, a great Day of wrath, & why? wrath. First, because all the children of wrath shall be iudged in that Day, none excepted. Next, because all the Vialls of Gods wrath shall then be powred vpon them; an vniuersall deluge of all the plagues of God shall then ouerflow them: The wicked put the euill day farre from them, the vn­faithfull Amos 6. 3. seruant thinkes his Master will not come: Mockers will say, Where is the promise of his comming? 2. Pet. 3. 3. As the kinsmen of Lot regarded not his praedicti­on Iudgement to come scorned by the wicked, vainely. of Sodoms destruction, ab vno dicebatur, à mul­tis ridebatur, it was spoken by one, and scorned by many: but they felt the force and fury of that scor­ching fire shortly after: so no lesse assuredly shall all the wicked, who repent not, feele the weight of that terrible wrath both on their soulos and bo­dies; they shall confesse at length, The great Day of his wrath is come, that Day, which wee despised, [Page 267] that Day which we scorned, that Day which we thought would neuer be; That Day of the Lord is now come.

Two things perturbe, and confound the wic­ked: Two things shall terrifie the wicked, in that last Day. The one is without them, the terrible pre­sence of the Iudge, or wrath of the Lambe: Hee that is a Lambe to his owne, lookes to the wicked 1 Without thē, the sight of the Iudge. like a deuouring Lyon. And not without cause is the name of a Lambe here attributed to the Iudge; for sure it is, that iudgement iustly inflict­ed, will not torment the wicked so much, as mer­cy wilfully despised. Terrible will it be to them when they looke to the Lambe, who hath giuen mercy to so many, and so many times offered mer­cy to themselues, and now see him refuse all mer­cy to them, because they despised it; iustly, shall the meek face of the Lambe be turned to them in the terrible face of a Lyon: and (as I said) mercy despised, shall torment them more then iudge­ment ☜ inflicted.

The other thing that perturbes the wicked, is 2 Within them, a guilty con­science. within them, a sensible infirmity in themselues through the guiltie conscience, that makes them vnable to stand before the Lord; Who can stand? The wicked are as the chaffe which the winde driueth Psal. 1. 4, 5. away, they shall not stand in iudgement. Let vs be­ware of both these: see wee despise not mercy offered; let vs carefully purge our conscience: Who shall ascend into the Mountaine of the Lord? Who Psal. 24. 4. shall stand in his holy place? He that hath innocent hands, and a pure heart: So shall that Day of the [Page 268] Lord, fearefull to the wicked, be vnto vs a ioyfull day of Redemption, and of sweet Refreshment: The Lord grant we may so finde it.

CHAP. VII.

VERSE 1. ‘And after that, I saw foure Angels stand on the foure corners of the earth, holding the foure windes of the earth, that the winds should not blow on Earth, nor Sea, nor any Tree.’

THIS Chapter is a pendicle of the precedent, and apper­taines The depen­dance of the seuenth Chap­ter vpon the sixt. to the first Prophecie of this Booke, which we cal­led Generall. In it, per Ana­basin, we haue a larger expli­cation of the fifth and sixth It hath a lar­ger explicati­on of the fift and sixt Seales Seales; with a notable consolation for the godly, presently subioyned after the Prediction of that most fearefull, desperate, and comfortlesse end of the wicked, which shortly will come vpon them. For there we heard all manner of reprobate men sorrowfully lamenting and crying, that Moun­taines might couer them. Here we are all told, [Page 269] that the godly shall not be inuolued with them in their desperate estate, the Lord by his owne Seale separates them from the wicked, and fore­shewes that happy estate wherein they shall liue for euer, and euer.

The Chapter hath two parts: the first enlarges Two parts of this chapter. that which hath beene briefly set downe in the fift and sixt Seale; for in the fift Seale, Saints cry for a 1 In the first is declared, how the last Iudge­ment is delay­ed, till Saints be sealed: dissolution of the world, and for finall iudgement, to auenge their bloud on them who dwell on earth: there they are desired to rest, vntill their fellow-seruants were fulfilled. In the sixt Seale, that dissolution of the world, and iudgement on the wicked, craued by Saints, and promised by the Lord, is represented to S. Iohn. Both these, in the first part of this seuenth Chapter are more cleere­ly expounded. For first, S. Iohn sees foure Angels standing at the foure corners of the earth, ready to ouerturne the world, and to fold it vp like an old Vesture, as was figured in the sixt Seale: and this we haue, ver. 1. Next, these Angels are inhi­bited and forbidden to destroy the world, vntill the seruants of God be first sealed, and secured, as was promised in the fift Seale: and this we haue, 2 In the second, the happy condition of Saints is de­clared, direct­ly contrary to the miserable condition of the wicked, in the sixt Seale. ver. 2. 3. together with the number of them that are sealed, till we come to the thirteenth verse. From that to the end, is described the happie condition of Saints, set downe in plaine termes, and directly opposite to that wofull condition of Reprobates, mentioned in the sixt Seale: so this, from ver. 15. to the end, makes vp the second [Page 270] part of this Chapter: The first part letting vs see, how the world is conserued, till Saints be fulfilled and sealed: the other part shewing vs their ioyfull and happy estate.

Wherein it is very comfortable to obserue the A short oppo­sition marked of these two, for the greater comfort of Saints. opposition which is made betweene the misera­ble estate of the wicked, in the end of the sixt chapter, and happy estate of Saints, in the end of this seuenth: They had shed the bloud of the ser­uants of God, and therefore the Moone with a bloudie face lookes vpon them, and all creatures concurre to bee auenged of them. Heere the Saints come safe through all these tribulations, and make their Robes white in the bloud of the Lambe: There the Sunne waxed black, and with­drew his light from the wicked; heere Saints haue no need of the light of the Sunne, for the Lamb gouernes them, ver. 16. 17. And the glory of God, Reu. 21. 23. and the Lamb is their light. Againe, there the wic­ked flie from the presence of God, and may not abide it; but here Saints are in the presence of the Throne of God, ver. 15. There the wicked cry, that Mountaines might hide them from him that sits on the Throne: but here, hee that sitteth on the Throne, dwelleth among his Saints, and they serue him for euer, ver. 15.

These things thus compared together, may let This euident­ly shewes the seuenth Chap­ter to bee a pendicle of the sixt. the iudicious Reader see, how this Chapter is a proper pendicle of the sixt, explaining at length some things shortly, and obscurely set downe in the former. So that in these two Chapters we haue [Page 271] the first Prophecie of this Booke, which I call generall, absolued; and in the beginning of the eighth Chapter, we are to looke for a second Pro­phecie, which continues to the twelfth.

And I saw foure Angels.] This Verse, as I haue What the foure Angels at the foure corners of the earth doe sig­nifie. said, lets vs see, how the Angels standing at the foure corners of the earth, are ready to ouerturne the world, and to fold it vp like an old Vesture, if the Lord did not stay them. That they are said to be foure, is a certaine number for an vncertaine, yet imports it that they are sufficient; for one, at euery corner of a sheet, or vesture, as the Psalmist Psal. 102. 26. termeth this Vniuerse, are able enough to fold it vp.

What these Angels are, whether good or euill, God doth his worke, both by good and euill Angels. is disputed among the Diuines, but without a cause: for sometime by good Angels the Lord punisheth euill men, as was done to the Egypti­ans, Sodomites and Assyrians: sometime by euill Angels hee exerciseth good men: so S. Paul was buffeted with an Angell of Satan; for maruellous is the Lord in working with his Saints: Satan in his fighting against them, fights for them, and de­stroies himselfe into them.

But that these are good Angels, appeares by But that these are good Angels, may appeare out of the Text. the speech which Christ vseth vnto them, ver. 2. Hurt not the earth, till wee haue sealed the seruants of our God in their fore-head: hee speakes to Angels, hee speakes of Saints redeemed, and inuolueth them both in the fellowship of one God with him­selfe. Beside this, the execution of that last Iudge­ment [Page 272] is commonly ascribed to the holy Angels; The Lord shall descend from heauen with a showt, 1. Thess. 4. 16. and with the Voice of the Arch-Angell, and with the Trumpet of God. And againe, When the Sonne of Math. 25. 32. man shall come in his glory, the holy Angels shall al­so come with him, then shall the sheepe bee separated from the Goates. That this shall be done by An­gels, is euident in the Parable of the Haruest; The Math. 13. 39. Haruest is the end of the world, the Reapers are the Angels. And to this same purpose Angels here are brought in, as executors of the last Iudgement, to ouer-turne the world.

Holding the foure windes of the earth.] I leaue This verse is not to be ex­pounded alle­gorically. here those allegoricall interpretations, whereby this is expounded to be the restraint of the Gos­pell, which is the breathing of the holy Spirit for the saluation of the Elect. This agrees to the A­nalogie of faith, but comes not in pertinently here; for these spirituall plagues are seuerally and distinctly fore-told by themselues in the second Prophecy beginning at the eighth chapter, where­as this first generall Prophecie denounceth plagues corporall, or externall, sword, famine, pestilence, beasts, whereby the Lord punishes the contempt of his Gospell, Preached to the world by him who rideth vpon the White Horse.

We still keep our former ground, that by the The restrai­ning of the winde, is a type of the dissolution of the world. holding of the winds, that they blow not, a disso­lution of the world, and destruction of all crea­tures therein is here declared: for if we shall com­pare the foure Elements among themselues, al­beit [Page 273] at all we can want none of them, yet the most necessarie, at least, which wee may want shortest space, is the Aire, for it is by respiration that eue­ry thing liueth, which is endued with sense: take breath away from man, and beast, they perish in­continent; and such as haue the vegetatiue life, as No liuing thing can en­dure, without motion of the Aire. trees, or plants, without motion of the Aire, they wither and decay: yea, without it, the fire burneth not, the Sea moues not, but putrifies and stinkes, and the creatures which are therein die. So much worth to man and the creature, is this one, among the smallest of Gods benefites, euen the benefite of the Aire; which Pisida properly called a gift, that could not be gotten for siluer: But man, not considering what he hath, cannot bee thankefull. Alway, this with-holding of the winds, that they blow not, which the Angels are ready to doe, if they were not stayed by a superiour power, imports (as we haue said) the destruction of the world, and all creatures therein contained, which shall stand no longer, then the Saints of God be once accom­plished.

VERSE 2. ‘And I saw another Angell come vp from the East, which had the Seale of the liuing God, and hee cryed with a lowd voyce to the foure Angels, to whom power was giuen to hurt the earth.’

THE Angels being thus in readinesse to fold vp the world like an old Garment, as S. Dauid [Page 274] cals it: and it being as easie to them to do it, as An inhibition serued on these Angels, who are rea­dy to fold vp this world. it is for foure men hauing the foure ends of a sheete, to fold it together, are now discharged by a commandement from Iesus Christ, till the seruants of God be sealed in their fore-heads.

In it, we haue first a description of him, who A description of him who serues the in­hibition. sorues the inhibition, and next the inhibition it selfe. Concerning him, three things are noted vn­to vs: first, that hee is an Angell: next, that hee commeth from the East: thirdly, that hee hath the Seale of the liuing God. By this Angell we vnderstand This Angell is Iesus Christ. the Lord Iesus Christ, called by the Prophet Mala­chie, The Angell of the Couenant. It is a ridiculous Mal. 3. 1. thing to expound it of Constantine the Great: He A ridiculous thing to ex­pound it of Constantine. was a Monarch great indeed, but this greatnesse is more then can be competent to a creature: And this stilo is giuen to Christ, not to expresse his Nature, for hee assumed not the Nature of An­gels: Heb. 2. 16. but to expresse his Office; for hee is that Wonderfull, Counsellour, The Prince of Peace, the Esay 9. 6. great Embassador come from the bosome of the Christ is an Angell, or Em­bassadour sent from God to wormes of the earth. Father, to declare vnto vs the whole counsell of God concerning our saluation. O, how should we loue him, who hath so deerely loued vs! how should we honour him, who hath so highly hono­red vs! when he made vs, he beautified vs with his owne Image; when he redeemed vs, hee assumed man his Nature, not Angels Nature; neither did he refuse to come downe to vs with the ambassage of mercy, grace, and peace from the Father. The A dangerous thing to de­spise him. condemnation of the Iewes was great enough, be­cause [Page 275] they beat, and stoned, and killed such Mes­sengers Mat. 21. 36, 37, 38. as God sent vnto them; but much greater, because they also killed his Son. Hath the Lord any greater to send vs? Or may we look for any other message then this? Take heed we despise him not.

Secondly, hee is said to come from the East: Al­luding Christ is said to come from the East, Mal. 2. 4. to that which Malachie speaks of our Lord, Vnto you that feare my Name, shall arise the Sunne of righteousnesse: and as Zacharie, the father of Iohn Luke 1. 78. the Baptist cals him, he is that Anatole, Orient, or Day-spring, which hath visited vs from on high. Our Lord is indeed that bright shining Sunne, To shew that hee is the bright Sunne of Righteous­ness. euer rising, neuer going downe, whose light-some countenance euer lookes on his Church, to con­serue, beautifie, and illuminate her. If the Lord should stay the light of this naturall Sunne with our Antipodes, and not suffer it euery morning to arise to vs from the East, as it doth; how comfort­lesse were our estate? Palpable, and heauie darke­nesse should still couer the face of our earth: But much more miserable had our condition beene, if this Sunne of Righteousnesse had not shined vpon vs; but now, praised be the Lord, The people which Esay 9. 2. sate in darkenesse, sees great light; and to them, who Math. 4. 16. sate in the region, and shadow of death, light is risen vp. Many famous Countries lying East, are vn­der What a great mercy of God is it, that this▪ Sun ari­sing from the Orient, shi­neth vnto vs. horrible darkenesse: but to vs now from the East, light is come vnto the West; long may it continue with vs. It is reported of them who dwell neere vnder the North-pole, that they haue darkenesse halfe a yeere together; when the Sun [Page 276] returneth to them, they run to toppes of Moun­taines, where they may get the first sight thereof, and welcome it with great ioy. How then should we welcome this Angell comming from the East to illuminate our soules with his heauenly light, which makes vs a ioyfull day, which shall neuer any more be interchanged with a night? Oh, that we could, as we should, reioyce in this light! Oh, that we would walke in it, and cast away the works Rom. 13. 12. of darkenesse! for now the night is past, and our day is begunne: But alas, we know not the day of our visitation; this is the condemnation of many in this age; That the light is come, but they loue dark­nesse, Ioh. 3. 19. better then light.

Thirdly, hee is said to haue the Seale of the li­uing The Lord Ie­sus keeps the priuie Seale of the great King his Fa­ther. God. The allusion is made here to Kings of the earth, who haue their owne Secretaries, and Keepers of their Seale. Our Lord Iesus is priuy to all the secret counsell of his Father, and hee is the keeper of the priuy Seale of the great King, and with it hee stampeth none but such as are in the Booke of Life, which is the Roll of Gods Elect. He hath also externall Seales, such as are Baptisme, and the Sacrament of the Supper; with these hee marketh all that are in the Church visible. The Mi­nisterie The Ministe­rie of exter­nall Seales, he concredits to his seruants 1. Cor. 3. 6. of the externall Seales hee concredits to his seruants; but the inward and priuie Seale hee reserueth to himselfe. Paul may plant, Apollo may water, but God giueth the increase▪ Iohn may Baptize with water, but Christ is hee who baptizeth with the Math. 3. 11. Holy Ghost.

[Page 277]The Iesuites of Rhemes will haue this Seale The Rhemists make this Seale to be the signe of the Crosse. an allusion to the signe of the Crosse, which the faith­full be [...]re in their fore-heads: and for confirmation thereof they cite Augustine. What vse the signe of the Crosse had among the Ancients, wee are not Aug. in Ioan. tract. 43. now to dispute; but to say that the signe of the Crosse, is this Seale of the liuing God, is a chil­dish Which cannot bee: for many Reprobates may be signed with the signe of the Crosse. and ridiculous folly; for the Seale of God here spoken of, is proper to Gods Elect, and so cannot be the signe of the Crosse, wherewith many Reprobates may be marked; Qui malè ope­ratur, Aug. de temp. ser. 215. si se emendare noluerit, quando se signat, pec­catum illius non minuitur, sed augetur: He who li­ueth euill, and amendeth not, when he signeth himselfe, his sinne is not diminished, but aug­mented. And againe, Nesciunt miseri, quod dum Ibid. se signant, & de malo opere se non reuocant, inclu­dunt in se daemones magis, quàm excludunt: Those miserable men who will not recall themselues from doing of euill, and yet will signe them­selues with the signe of the Crosse, they know not, that by so doing they rather include Deuils within them, then exclude them. So that the Whereas this Seale of God, belongs to the Elect onely. signe of the Crosse cannot bee this Seale of God, wherewith none but the seruants of GOD are marked.

Now, that we may know what it is, let vs consi­der What a Seale is, how it serues to dis­cerne one thing from a­nother. that a Seale is a note of appropriation, whereby a man marketh that, which is his own, with his owne marke, that it may bee discerned from that, which is not his. Thus Marchants [Page 278] put their marke on their owne Wares in a Ship: and Sheepe-heards likewise put their marke on their owne sheepe, to distinguish them from o­thers of the Flock, which are not theirs. It imports And to con­forme the thing sealed to the Seale. also a conforming of the thing sealed, vnto the scale, wherewith it is sealed, as we shall heare. Hitherto tends that of Saint Augustine: Signare Aug. in Ioan. c. 6. tract. 25. quid est, nisi proprium aliquid ponere? Ideo rei ponis signum, ne res cum aliis confusa, à te non possit agnosci. What is it to seale a thing, but to put something, or some note of thine owne vpon it, whereby it may be discerned from others?

The Father is said to haue sealed the Sonne: the How Christ is sealed of the Father. Sonne againe is said to seale his Saints and Ser­uants by the holy Spirit. The first is cleere: for him hath the Father sealed, that is, Proprium quid­dam Ioh. 6. dedit, ne caeteris comparetur hominibus: Hee August. ibid. gaue him something of his owne, to distinguish him from other men. It is true, the Lord Iesus is Hee hath the Seale of God two waies. a Man indeed, yet such, as hath an incomparable note of super-excellence aboue other men. For this Seale of the liuing God, Christ hath it; first, 1 Essentially. Essentially, then Ministerially. Essentially hee hath it, for hee is the Image of the inuisible God, and Col. 1. 15. ingrauen character of his Person: Hee hath life in Heb. 1. 3. Ioh. 5. 26. himselfe, as the Father hath life in himselfe. Hee hath it also as Mediator, ministerially, to com­municate 2 Ministerially. it vnto others, not in that degree where­by hee possesseth it himselfe, that is impossible, but in a certaine similitude; for hee giueth life to Ioh. 5. 21. whom hee will, as the Father quickneth whom hee will. [Page 279] And thus hee sealeth his owne, by imprinting in them his owne similitude and image, by the holy Spirit.

What then is the Seale of the liuing God, but the What the Seale of God is. Image of the liuing God, which the Lord Iesus by his holy Spirit, stampes and engraues in the soules of his Saints? This the Apostle tels vs plainely: It is God, who stablisheth vs with you in Christ, and 2. Cor. 1. 21, 22. hath anointed vs, and hath sealed vs, and hath gi­uen the earnest of his Spirit in our hearts. And a­gaine, Ephes. 1. 13. After that yee beleeued, ye were sealed with the holy spirit of promise. And yet againe, Grieue not the Ephes. 4. 30. holy Spirit of God, by whom yee are sealed vnto the day of Redemption. Of all these it is cleere, that, as I haue said, The Seale of God, is the Image of God, stamped in the soules of his children, by the holy Spirit.

This was our first glorie, that we were created The Image of God was our first, and will bee our last glorie. to the Image of our God: Satan and our selues did miserably deface it, but now (by the grace of Iesus) in our Redemption, it is againe graci­ously restored. They who want this Seale, the Lord will not acknowledge them to be his, Away Math. 7. 23. from mee, yee workers of iniquitie, I know you not. And if wee our selues would know whether this Seale hath stamped vs or not, let vs looke to our owne disposition; for euery seale leaues such an imprinted forme in that which it sealeth, as it hath in itselfe. The Lord is holy, hee is light, hee is iust, mercifull, meeke, long-suffering, if How we may know if God haue sealed vs. hee hath communicated his Image to vs, then will [Page 280] hee make vs some way to resemble our Father: we shall become holy, light in the Lord, righteous toward all men, mercifull, meeke, long-suffering, and readie to forgiue: for what else is Christianis­inus, Gregor. Nyssen. de professione Christian [...]. but imitatio diuinae naturae? Christianity, but an imitation of the Diuine Nature. In a word, looke the fruits of the Spirit, and of the flesh, as Gal. 5. 19, 20. they are reckoned out, and opposed to other by the Apostle. If the Lord haue sealed vs with his Seale, then shall the fruits of the Spirit be mani­fest in vs; if otherwise the fruits of the flesh be pre­dominant, sure it is, thou are not sealed by the holy Spirit: for such as are sealed by him, hee maketh them like vnto himselfe.

Now this Seale, they are said to haue it in their This Seale, Saints haue it first in their hearts, next in their fore­heads. fore-heads, because it emboldeneth them to stand to the publike confession of Christ: First, as I haue shewed, hee sealeth them in their hearts, and next, in their fore-heads: No terrour, no in­treatment can moue them to deny the Lord Iesus. Hee that denyes me before men, I shall deny him be­fore Math. 10. my Father in heauen. I am not ashamed of the Rom. 1. Gospell of Iesus, said S. Paul. Innumerable proofes hereof we haue in Confessors and Martyrs of all times. There is a notable example giuen hereof A memorable example of the Martyr Sanctus. by Sanctus the Martyr, in the persecution vnder Commodus, when it was demanded of him, what his name was? Hee answered, Christianus sum; and to all questions demanded of him, of his Coun­trey and Parents, he gaue onely this answer, Chri­stianus sum.

[Page 281]Let vs try our selues, whether we haue this seale God will not acknowledge those for his, who want this seale. or not: where wee find a beginning thereof, let vs carefully conserue it, that the lineaments of that image be not defaced by the deepnesse of Satan, and deceit of our owne sinfull corruption▪ for the want of this seale, will make the Lord deny his owne creature in that Day, Depart from me, ye wor­kers Luke▪ 13. 27. of iniquity, I know you not. The siluer which is not strucken with the Kings stampe, is counted a­dulterous, and not receiued in his treasure, Sic ani­ma Macar. hom. 30. que imaginem Christi non habet, in coelestes the­sauros non ingredietur: so the soule which hath not the image of Christ, shall not be layd vp in the heauenly treasures.

And he cryed:] By his crying with a loud voice, Christ his cry­ing, notes his feruent loue to his owne, Psal. 121. 4. nothing else is noted, but the earnestnesse and great care, which the Lord Iesus hath to conserue his Saints: He is the watchman of Israel, who nei­ther slambers nor sleepes. He cryes for vs, when wee And his abso­lute authority ouer the crea­tures. cannot cry for our selues. And againe, his absolute authoritie ouer the creature, is heereby declared vnto vs: he commandeth, and forbiddeth as hee pleaseth, & what he will, is done. This is it which the faith of that Centurion so highly commended by Iesus, acknowledged in our Lord; Speake the Mat. 8. 8, 9. word onely, and my seruant shall be healed; for I haue also souldiers vnder me, and I say to one, Goe, and hee goeth: and to another, Come, and he commeth: and to my seruant, Doe this, and he doth it.

VERSE 3. ‘Saying, Hurt ye not the Earth, nor the Sea, nor the Trees, till we haue sealed the seruants of our God in their foreheads.’

NOw followes the Cōmandement it selfe; the The tenor of Christs inhibi­tion. tenor of it is, Let the creatures still continue in their naturall course, change them not, dissolue not the World; for the inferior part of the Vni­uerse is here put for the whole: and how long hee will haue the world to continue, is declared; Till we haue sealed the seruants of our God.

How Saints are the pillars of the Earth, that Christ, Angels and Saints re­deemed, al are in one fellow­ship. vphold it so long as they are in it, we haue shew­ed in the fist seale. If for the Saints sake, he wil not let the earth to bee hurt, farre lesse will hee suffer themselues to be hurt. Now comfortable is it, that the Lord speaking to Angels, and speaking of Saints, speakes in this manner, The seruants of our God; Inuoluing his holy Angels, and his redee­med Saints all in one fellowship and society with himselfe, according to that, I goe to my God, and Iohn 20. 17. your God, my Father, and your Father. VVee are made fellowes in a most high and honourable in­corporation with Christ and his Angels. The Lord giue vs grace to walke woorthy of our cal­ling.

VERSE. 4. ‘And I heard the number of them which were sealed, an hundred and foure and forty thousand of all the Tribes of the children of Israel.’

VVHat the Lord propoundeth, he disposeth Our God do­eth what hee saith he will doe. also, and what he promiseth, that he per­formeth. Now for the further comfort of the Church, the Lord Iesus is brought in, taking a view of his people, and sealing such as are his own, as he promised he would doe. For the seale, thus onely we haue to say more; He sealeth his Saints in three places, in their heart, 2. Cor. 1. 22. in their head, or forehead, as here, and in their arme, Set me as a seale on thine heart, and as a signet on thy Cant. 8. 6. arme.

I knovv, some Diuines take this to bee the How Christ sealeth his Saints in their heart, forehead and in their arme. voice of the Church to Christ; it may as well be the voice of Christ to the Church. For vvhat in loue he promiseth to his Spouse, in loue also hee requires of her. Christus est signaculum in corde, in Amb. lib. de Isai. & anima cap. 8. fronte, in brachio, Christ to his Saints is a seale in their heart, in their forehead, and in their arme. In corde, vt semper diligamus; in fronte, vt semper con­fiteamur; Ibid. in brachio, vt semper operemur; in our heart hee seales vs, and causeth vs t [...] loue him; in our forehead he sealeth vs, and causeth vs to confesse him; in our arme he sealeth vs, and causeth vs to worke in our calling, and bring out the fruits of righteousnes for the glory of his Name.

[Page 284]But alas, few are they whose hearts doe loue Few such now in this age. him: few who in time of trouble would confesse him, because few in time of peace haue an arme to do any good for his glory. The mouthes of most Professors are open to confesse him, their hands are closed, impotent, like him in the Gospel, who had the withered hand: they can doe no good for Mat. 12. 10. him. An argument that they are not yet rightly sealed.

That Saint Iohn saith, hee heard the number of Saints of God are particular­ly knowne to himselfe. them who were sealed, is greatly for our comfort. The Lord hath the definite number of his Saints, He knoweth who are his, we may be sure, as our Pro­uerbe is, None of them shal be lost in the telling. It is written of Cyrus, that he knew the names of all them who were in his Armie: much more doth the Lord knowe his. All the haires of your head Mat. 10. 30. are numbred, saith our Sauiour. Sith he hath num­bred our haires, and by his prouidence keepes vs, that one of them fall not to the ground, much more may we thinke, that he will keepe our selues: for he hath vs in his Register, and engrauen on the palmes of his hands, so that he cannot forget vs.

The persons numbred, are distinguished into The persons sealed are part­ly Iewes, part­ly Gentiles. two ranks, Iewes and Gentiles: for vnder these two, all mankind redeemed are comprehended. The Gospel is the power of God to saluation, to euerie Rom. 1. 16. The Iewes are numbred first, because they were first in the coue­nant. one that belieueth, to the Iewe first, and also to the Grae­cian.

The Iewes are put first, because they are our el­der brethren, and were first in the couenant before [Page 285] vs. Sixteene hundred yeares dwelt the Lord in the tents of Sem, and was first styled The God of Sem; now they lie out for a time: or to speake with the Apostle, Obstinacie in a part is come vnto Israel, Rom. 11. 25. vntill the fulnesse of the Gentiles be come in. And now other sixteene hundred yeares hath the Lord bin the God of Iapheth, & hath perswaded Iapheth to dwell Gen. 9. 27. in the Tents of Sem, according as Noah prophesi­eth. And heere the Apostle about the end of the seales, brings in their Conuersion and Calling a­gaine, which seemeth more fully to bee handled by the Apostle in that eleuenth to the Romanes. Rom. 11. This remaines yet to be done before the second comming of Christ: let vs loue them, pity them, and pray for them, that the veile may bee taken from their mind, and they may come to the know­ledge of the Truth.

Their number is first generally set downe: of all Their number first generally, then particu­larly is set downe. the Tribes were sealed an hundred, forty & foure thousand: and then particularly, of euery Tribe were sealed twelue thousand, which makes vp the generall number aforesaid, of an hundred forty, & foure thousand; not that we are to thinke there is no mo, nor fewer of euery Tribe, but a definite number is put for an indefinite.

We see then, that of all ranks and states of men, Of all rankes of people, God hath his owne. God hath his owne, suppose vnknown vnto men; Eliiah was a great Prophet, yet was hee deceiued in this, that he thought, there was no worshipper of God in his daies, but himselfe: the Lord told him, he had seuen thousand in Israel, that is, ma­ny [Page 286] thousands, who had not bowed their knee to Baal.

And yet howsoeuer there be a great number Many are the Elect, but Re­probates ma­ny moe. of Gods Elect, yet are they few in comparison of the Reprobate; and this is to be collected out of this definite number: for what is an hundred forty and foure thousand, in respect of all the thousands of Israel? In the dayes of Moses, there were sixe hundred thousand fighting men who came out of Egypt. In the dayes of Dauid they were increased 1. Chro. 21. 5, 6. to fifteene hundred thousand, and moe, of men a­ble to draw sword. And here of all ages, onely a How the few number of them, who are saued, should waken vs. hundred and forty foure thousand are sealed to e­ternall life, to teach vs they are few, in comparison of the rest. So Augustine vnderstands that place of August. hoin. 48. Ieremy, I shall take you one of a Citie, and two of a Ieremy 3. 14. Tribe, and shall bring you to Sion. There is a narrow shifting, few are taken, in respect of them who are left. Though the number of Israel were as the sand of Esay 10. 21. the Sea, yet shall but a remnant be saued. This is Rom. 9. 27. more plainely for all, spoken by our Sauiour. It is Mat. 7. 13, 14. the wide gate and broad way that leadeth to destructi­on, and many there be which goe in there at: but the gate is strait, and the way is narrow, that leadeth vnto life, and few there be that finde it. This should waken vs to take heed to our selues, the fewer they 2. Peter 1. 10. be who are to be saued, the more carefull should Why one or­der in recko­ning out the tribes of Israel is not alwayes obserued by the holy Spirit we be to make sure our calling and election by well dooing.

As to the order obserued in the reckoning out of these Tribes, wee are to knowe, that sometime [Page 287] they are reckoned according to that order which Iacob their Father kept in blessing them: Some­time againe they are reckoned according to their excellencie, as heere, Iuda had the prerogatiue of dignitie: for it is certaine, The Lord sprang out of Iuda. Sometime the order of their natiuity is ob­serued; and so Aaron had them grauen in twelue precious stones vpon his brest, to present them vnto the Lord: Figuring by a sweer relation, the Lord Iesus, presenting his Saints to the Father, in more effectuall, and comfortable a manner: and then Ruben is first, Simeon second, Leui third, Iuda Preroga­tiues of flesh and bloud re­spected in earth, not so in heauen. fourth: but here they are not so numbred, for in the kingdome of Heauen, prerogatiues of birth, or bloud, will not be respected. It is good reason that in this life such dignities should make a di­stinction among men, and cause one to be prefer­red before another, but it will not bee so there; There is neither Iew nor Grecian, there is neither Gal. 3. 28. bond nor free, there is neither male nor female: for ye are all one in Christ Iesus.

VERSE. 5. ‘Of the Tribe of Iuda, were sealed twelue thousand. Of the Tribe of Ruben, vvere sealed twelue thousand. Of the Tribe of Gad, were sealed twelue thousand.’ VERSE. 6. ‘Of the Tribe of Aser, were sealed twelue thousand. Of [Page 288] the Tribe of Nephtali, were sealed twelue thou­sand. Of the Tribe of Manasse, were sealed twelue thousand.’ VERSE. 7. ‘Of the Tribe of Simeon, were sealed twelue thousand. Of the Tribe of Leui, were sealed twelue thou­sand. Of the Tribe of Issachar, were sealed twelue thousand. Of the Tribe of Zabulon, were sealed twelue thousand.’ VERSE. 8. ‘Of the Tribe of Ioseph, were sealed twelue thousand. Of the Tribe of Beniamin, vvere sealed twelue thousand.’

COncerning these Tribes, it is needlesse for vs to speake particularly of that, which may be found written of them in the holy storie. Primasius and others, runne out here vpon Allegories, not very pertinent to this purpose; we wil onely speake a little of the nomination of Leui, and the omission of Dan.

Leui had no inheritance in earthly Canaan, Leui had no inheritance in earthly Cana­an, but hath here a portion in heauenly Canaan. they were dispersed in Iuda, and scattered in Israel: that they might teach Iacob the iudgements, and Is­rael the Law of the Lord: yet now haue they their portion in heauenly Canaan with the rest. Let this serue for a comfort to the Lords seruants, vvho Deut. 33. 10. are set ouer others to teach them the way of salua­tion, A comfort for preachers, who are hardly entreated here and to minister spirituall things vnto them, who will not so much as requite them with corpo­rall [Page 289] entertainment of their worldly things: what thou wantest at the hands of men, the Lord shall recompence it. Laban defrauded Iacob of his vvages, notwithstanding that he serued him faith­fully, but the Lord payed him, and recompen­ced all his losses.

Again, albeit the Tribe of Leui, as we haue said, The Tribe of Leui taught the Tribes, yet no moe of thē are sealed, then of the rest. A warning to Preachers. had the charge to teach all the rest of the Tribes, yet are no moe sealed, then of other Tribes: all were Teachers, but all are not sealed. Heereof ari­seth a caution for Preachers, and a comfort for Professors. They are not all saued who are of the holy calling, not all Priests, not all Prophets, not all Apostles, not all Preachers: à profane man may be in the holy calling, but will it profit him? No more then the Arke did Ophni and Phinees. Yet Preachers, if they be faithfull, shall not vvant their great reward: For they vvho turne many to Dan. 12. 2. righteousnesse, shall shine as the Starres for euer.

Professors againe, let them not be discoura­ged, Comfort for Professors; let them not be discouraged, because they are not Prea­chers. though they be not called to be Preachers; they are not of Leui his Tribe, yet is it sufficient for their saluation, if they be of Iuda his Tribe, and called to be Saints. Neither shall they be depriued of this dignitie, to be Fellovv-helpers Heb. 13. of Preachers, if they loue them, pray for them, helpe them, counsell them, comfort them, that they may doe the worke of God vvith ioy, and not with griefe.

So Saint Paul giueth this commendation to A­quila and Priscilla, that they were [...]his fellow-helpers Rom. 16. [Page 290] in Christ, they could not preach the Gospell, yet receiue they this praise, that they were Saint Paul his fellow-helpers in preaching.

Now as concerning the omission of Dan, the Why the Tribe of Dan is here omitted. reason of this giuen by Iesuites is, because as they alledge, Antichrist was to come of Dan. But with as good a warrant might they say, that Antichrist shall come of Ephraim; for he is omitted also. An­tichrist, say they, shall come three yeeres and an halfe before the second comming of Christ, and no sooner. At this time the Tribe of Dan had not brought out the Antichrist: and will Iesuites haue The dreame of Papists, that Antichrist should come of Dan, is con­futed. the Lord here to depriue them of their dignity for sinnes to be done? it being a common equitie, which the Lord keepes in all his waies; the sinne is first cōmitted by the wicked, before that iudge­ment by the Lord be executed vpon them. Hee hath spared wicked men, as he did the Amalekites, 1. Sam. 15. 2. many yeeres after they had sinned: they sinned in the dayes of Moses, they are punished in the dayes of Samuel, foure hundred yeeres after: but that the Lord hath punished a people sixteen hun­dred yeeres, and more, before they committed the sinne, as this doting diuinitie of Iesuites would make vs to belieue, it hath not been heard, and is without all example. When the Iewes shall get another Christ, then the Iesuites shall get ano­ther Anti­christ.

But when the Iewes shall get another Christ, for whom they looke to come out of the Tribe of Iuda, then shall the Iesuites get another Anti­christ, for whom they looke, out of the Tribe of Dan; and that shall neuer be.

[Page 291]They cite Ambrose for confirmation of their opi­nion: Amb. de benidict. he saith it indeed, but shewes no warrant for Patriarch. cap. 7. it; we willingly embrace the Fathers gold, but will not gather their drosse, according to that ancient rule of Vincentius Lirinensis, Doctors should be recei­ued▪ Vincent. de No­nat. hare [...]. ca. 23. with the Faith of the Church: but we must not with the Doctors leaue the Faith of the Church. It is Satan his subtilty, with a fable of a false Antichrist to blinde the world, that they should not know the true Antichrist, who indeed is come already. The wiser, and more learned among them are asha­med of this fable, and are forced by the euidence of Scripture to confesse, that Antichrist is not to sit in Ierusalems Temple; but it may very well be, that hee shall sit at Rome, as, God-willing, shall be declared hereafter.

The true causes of Dan his omission, we are ra­ther Dan omitted for two causes. to thinke to be these two: first, of all the 12. 1 For their Ido­latry. Tribes they fell first to Idolatry, & continued ther­in vntill the day of the captiuity of the Land, as is Iudg. 18. 30. plainely told vs in the eighteenth of Iudges. Se­condly, they were carelesse to prouide for them­selues, inheritance in Canaan, after that the rem­nant Iudg. 18. 1. Tribes were all settled, yet had they a great part of their inheritance to seeke. Now wee must 2 For their neg­lect to possesse themselues in Canaan. remember, that earthly Canaan to them was a type of the heauenly Canaan; they were carelesse of the one, and now▪ no more remembred in the roule of them that shall be in the other.

It is a dangerous thing to despise types of mer­cy when God offereth them: for by so doing, men [Page 292] depriue themselues of the Truth figured by them. A dangerous thing▪ to de­spise any type of God his mercy offered. Carnall Iewes counted no more of Canaan, and regarded nothing but the commodity of the soile for habitation, and benefits temporall, which they enioyed therein: but such as were spirituall, loued Heb. 11. it much more, because it was a type and pledge of better. A necessary warning for the men of this A warning to Non-recu sants. age, who esteeme it a small sinne, or no sinne, to neglect the holy Communion, wherein the Lord giueth earthly types of heauenly things: they thinke little of them, with Naaman the Syrian, that the waters of Iordan are no better then the vva­ters of Damascus: but he, till hee learned to reue­rence the meanes ordained by God, was not hea­led of his Leprosy: and they cannot come to the participation of the Truth, so long as they despise the types therof. Yet as the most generall threat­ning Most generall threatnings haue in them included ex­ceptions. of iudgement hath included in it an excepti­on, so are we not to thinke that here all Danites are excluded frō the benefit of this seale: for Samson of the tribe of Dan, had the honor to be a Iudge in Is­rael, Heb. 11. and is reckoned by the Apostle in the Cata­logue of them who were renowned for their faith. Onely the omission of Dan teacheth vs, how farre the Lord abhorreth and detesteth Idolatry: & we are not to stretch it further, and to gather out of it, a determinate exclusion from mercy and grace of all particular persons belonging to that Tribe.

Now concerning Ephraim, wee know that Iero­boam, Ephraim why omitted out of this catalogue. who first rent the ten tribes frō the kingdom of Dauid, and erected them in a seuerall kingdom, [Page 293] in the dayes of Rehobo [...]m, was of the Tribe of E­phraim: he founded his kingdome vpon idolatry, fearing if the people had reforted to the Temple, which was in Iuda, they would in time r [...]uolt a­gaine to the house of Dauid. Hee raised vp two Calues, one in Bethel, the other in Dan, & so not onely became an Apostat himselfe, but also drew all the tenne Tribes to defection, and therefore is he commonly in holy Scripture remembred with this note to his shame, that he caused Israel to sin.

That sinful kingdome, as the Prophet calls it, The endu­rance of Isra­els Kingdome with the num­ber of their Kings. continued but two hundred, fifty and eight yeers. The number of their Kings, all this time vvere nineteen Kings, euery one of them more wicked & idolatrous then another. The Lord for this shooke Hos. 5. them like a Reede beate [...] with the wind, and consu­med them like a Moth. So that among ninet [...]en Kings, nine or tenne times was the bloud Royall changed; yet neuer any one of them learned by example of Gods wrath vpon others, to repent of their idolatry, and returne to the Lord.

They kept precisely the fundamentall Law of It was founded on Idolatry, & could not stand. the Kingdome layd by Ieroboam, and would not forsake the calues of Dan and Bethel, but it was to their owne destruction. Woe to him, that build [...] his Abac. 2. 12. 1. Ki. 15. &c. 16 house by iniquity. The tragicall and tu [...]ultary state of Israels Kingdome, from the be­ginning of it to the end.

Ieroboam their first King, had a sonne Nadab, but none mo of his race enioyed the kingdom. [...] of another bloud, slaieth Nadab, & raigneth in his stead. Ela also his sonne succeedeth after him, but Zimri of another bloud cutteth away Elah.

[Page 294]And hee had scarce sitten downe in the royall chaire seuen dayes, when Omri of ano [...]er bloud dispatched him. Omri hath three of his race that succeedes him in his kingdome: Achab the son of Omri▪ Ochosi [...] the sonne of Achab, and Ioram the Their Bloud Royall chan­ged nine or ten times, be­ing of all but ninteene Kings. brother of Ochosiah: Then commeth in Iehu of an­other bloud, he slayes Ioram, and all the posterity of Achab, and hath foure after himselfe lineally succeeding him, to wit, Ioach [...], his sonne againe Ioas, and his sonne Ieroboam the second, and his Neuer a one of their stockes but two conti­newes to the third genera­tion. sonne Zacharias: he scarce reigned sixe moneths, when Shallum of another bloud slayeth him, and reigneth in his stead. Menahen againe of another bloud, he slayeth Shallum, after Menahe [...] reigneth 2. Kings 15. 23. his sonne Pekahiah two yeares; then Pekah of an­other bloud, the sonne of Remaliah, hee slaieth Pe­kahiah▪ then Hoshea of another bloud, he conspires against him, and slaieth Pekah: he is the last of the 2. Kings. 17. Kings, for the Lord raised vp Salmaneser against him, who destroyed Samaria, the chiefe City of the kingdom of Israel, and carried away the whole ten tribes in captiuity to Assyria. Thus was their idolatry the destruction of their kingdome, where they thought by it to stablish it.

If any man thinke, this cannot be the true cause Why Ephraims Tribe is more guilty then the rest. why Ephraim is omitted in this Catalogue, because the other Tribes were involued in the same Apo­stacy with Ephraim, let him consider that their first King Ieroboam of Ephraim, led all the rest vnto this horrible defection, and therefore (as I said) is alway remembred with this reproach, That hee [Page 295] made Israel to sinne.

But in this I will contend with no man. Sure it A warning to Kingdomes & houses to be­ware of Idola­try. is, it should be a warning to all States and King­domes, to beware of Idolatry, specially of Apo­stasie, and corruption of Gods vvorshippe, and namely in such a Land, where God is purely wor­shipped beside them. This sinne shaketh & sub­uerteth houses from the foundation, and makes thē to spew out their old inheritors: men of a base and vncouth bloud, possesse the place of ancient Nobles. Proofes heereof are many in this Land, whereof I cease to speake.

VERSE. 9. ‘After these things, I beheld, and [...]o, a great multitude, which no man could number, of all nations and kin­reds, and people and tongues, stood before the Throne, and before the Lambe, clothed with white long robes, and Palmes in their hands.’

HAuing spoken of the sealing of Iewes, lest we Followes the sealing of the Gentiles. should thinke the saluation of God belonged to the Iewes only, here are brought in an innume­rable company of Gentiles, who do also belong to the election of God. Concerning them, 3. things Concerning them, three things are set downe. are noted vnto vs: first, their multitude, for it is said, No man could number them. Next, their varie­tie, they are of all Nations and people. Thirdly, their vnity in their action and song, common to them all. These three coniunctly doe greatly augment the glory and felicity of Saints redeemed.

[Page 296]As for their multitude, The Lord promised to 1 Their multi­tude. make the seed of Abraham, in number like the stars of heauen, and sand of the sea. Some of the Fathers, Gen 22. 17. by the starres of heauen, will haue Israelites to be fi­gured, and by the sand of the sea, Gentiles. Howe­uer [...] that be, it is plaine out of this place, that the number of elected Gentiles, doth farre exceed the number of elected Iewes.

Multitude, as I said, doth greatly increase the How multi­tude encreases the glory of Saints. glory of Saints. Euery one of them by them­selues are beautifull, glorious, and maruelous creatures: but all of them coniunctly in one mul­titude and fellowship, make their beautie and glo­rie farre greater. For one of them hinders not another, one of them derogates not from another: it is so with multitudes of men on earth, but not so with the multitude of Saints in heauen; the moe in nūber they be, the greater is the ioy & glory of all. Thus in the first creation, the Lord considering euery one of his works seuerally, said of them, And Gen. 1. 31. the Lord saw it was good. But when he looked vpon all coniunctly, then it is said, And God saw all that he had made, & loe, it was very good. Their variety is 2 Their variety. noted here, that they were of all nations, kindreds, people, & tongues, and yet their variety is no impedi­ment to their vnity, for they all sing one song, as we shal heare shortly. Of this we learn, that the Church The Church is not bound to any one natiō or place, as Pa­pists will haue it onely Ro­mane. in not bound to any one nation or place, as the Do­natists of old would haue it included in such places of Afric as pleased them, and Papists now will ac­knowledge no church but Romane. Shall Churches [Page 297] of other Nations & Tongues, be no Churches, be­cause they are not Romane? I know, all Churches are of one communion; but the band of their cōmuni­on is their faith in Christ, who is the head of them all, and not their profession of subiection to the Sea of Rome, that is but the Beast his vsurpation, and can no way be shewed or proued to descend from Diuine dispensation.

Shall that most ancient Church of the East, com­posed The Greeke Church a fa­mous Church, albeit no Ro­mane. of Grecians, a Nation acknowledged by her aduersaries, to be a Mother Church; in whose language the new Testament was written of Syri­ans, Orat. Corn▪ [...]. Bit [...]n. in [...]. Trident. in which tongue the Son of God pronounced his Oracles: of Slauonians, Russians, [...], and others, in whose bosome are almost all the A­postolike Seas, and in whose Iurisdiction were ce­lebrate souen▪ Vniuersall Councel [...] ▪ shall [...] East Church (I say) be no Church, because it speakes not the Romane tongue? Or shall the Patriarch of Constantinople, President thereof, be no Pa­triarch, because he is not subject to the Pope of Rome? No: sure it is, many thousands of good Christians are among them: Or shall the South The South Church a fa­mous Church, albeit no Ro­mane. Church, which containeth the Nubians, & the A­byssines, subiects of the King of Ethiop, otherwise called Prester-Iohn, beside many other sca [...]ered in Egypt, Arabia, Caldea, with their Primate resident in Caire, called Patriarch of Alexandria, and his deputy, or substitute in Ethiop, called Abu [...], that is, Our Father; who look for the remission of their sins in the bloud of Iesus, & haue their Leiturgies, [Page 298] not so agreeable to the Church of Rome, as to the Churches reformed. And beside those, shall the Christian Churches in the North, & East, such like. Christians of Tartaria in the North, Pers [...], and the Kingdomes of the East Indies, with their Pre­late, resident at Seleucia; Shall all these bee no Churches, no Christians? Sith they hold the Christian faith: suppose with different Ceremo­nies; Shall these be reiected, because they are not Romane, and professe not subiection to the Bi­shop of Rome?

I speake not of the Churches reformed in Ger­many, The reformed Churches of Europe are not Romane, yet neither new, nor He­reticall. England, Scotland, France, Flanders, Swe­thia, Poland▪ I know the Church of Rome ac­counts these for hereticall: But it is now more then three hundred yeeres, since Reinerius an Inquisi­tor gaue vnto them this testimonie, atleast to their fathers, and predecessors: They called them Wal­denses, See Fulke on the Reuel. c. 17 Leonistae, and by other such like opprobrious names: But this Sect hath beene of longer continu­ance then any other: for some say it hath endured since the time of Siluester; others say it hath endured, since the Apostles time: Secondly, it is more generall then any other, for there is almost no Land, to which this Sect doth not creepe: Thirdly, all other Sects do bring in an horrour with the haynousnesse of their blasphe­mies against God, but this Sect of the Leonists hath a great shew of godlinesse, because they liue iustly before men, and beleeue all things well concerning God, and all the Articles contained in the Creed: Onely they blaspheme, and hate the Church of Rome. It is not then to be thought, that the Christian Church of Gen­tiles, [Page 299] is to be restrained to the Church of Rome: No, but the Christian Church hath in her bo­some, some of all Nations, Kindreds, People, and Tongues, who keep the faith of Iesus; and are not for that no Christians, because not Romane.

Stood before the Throne.] Their standing, notes Standing of Saints, noteth two things. their firmenesse, and stabilitie in glory, they shall neuer fall from it againe. Adam was created in a 1 Their stability in glory: happie estate, hee continued not long in it; hee had his saluation in his owne keeping, and he easi­ly lost it; but with Saints redeemed it is not so. Se­condly, 2 Their graci­ous accep­tance and fa­uour which they haue of God. it notes that they are in great fauour with the Lord, gracious and acceptable to him. They are not licenced to stand in the presence of Prin­ces, with whom Princes are displeased; therefore Haman, when they saw the King angry with him, they couered his face, and carried him out to the Gibbet, and hanged him. In the end of the last Chapter the wicked cryed out, Who can stand? but heere Saints are brought in standing before the Throne: For the Lord loueth them, hee delights in his Saints; yea, he hath promised that hee him­selfe shall bee a Crowne of glory, and Diademe of Esay 28. 5. beautie to his people. But of this (God willing) more hereafter. And thirdly, their standing may impor [...] their promptnesse and readinesse to attend the praise, and the seruice of the Lord our God.

Cloathed in long white Robes.] The white Robe is The white Robe, noreth first their pu­rity: ascribed to them, to note, first, that they are holy, pure, and vndefiled: for Christ loued his Church, Ephe. 5. 25, 26, 27. and gaue himselfe for it, that hee might sanctifie it, [Page 300] and clense it by the washing of water through the word, that he make it vnto himselfe a glorious Church, not hauing spot, or wrinkle, or any such thing, but that it should be holy, and without blame. So are the soules glorified in heauen, and so shall our bodies be also, without any spot of vncleannesse, and therefore represented to S. Iohn couered with Re [...]. 14. 5. white Robes.

Next, the white Robe hath in it some signifi­cation Secondly▪ their immor­tality and glo­ry. of their blessed estate in glory, & immorta­lity: St [...]la immortalitas est aeternae▪ beatitudinis Sanctis collata: It is an immortality of eternall beatitu [...]e Gregor. in Psal. conferred to Saints. So also S. Augustine vnder­stands Aug. scr. 11. de Sa [...]ct. by it, Mercedem [...], & gaudium [...]oe­lestis patriae, that eternall reward and ioy of our heauenly Countrey, whereby Saints shall shine more bright and glorious, then the Sun in the fir­mament.

For the better vnderstanding of this, let vs con­sider God [...] Spirit borrowes si­militudes from most excellent things in Na­ture. how the Spirit of God, to expresse the glory, and greatnesse of spirituall things, customably drawes similitudes from most excellent things that are in Nature. The Naturalists write of a certaine kinde of linnen, called by the Grecians [...], by the Latines Linum viuum, because it Linum asbesti­ [...]um. cannot bee burnt with fire, but rather is more A rare sort of linnen recor­ded by Pan [...]irol cleerely purged by the fire then it can be by wash­ing in the water; the fire cannot consume it, but still makes it the more cleane and beautifull. Re­gum funera in eiusmodi adurebantur tunicis, ne cor­poris Pancirol. fa [...]illa cum reliquo misceretur cinere: The [Page 301] bodies of Kings were burnt in coats made of this linnen, that the dust of their bodies should not be mingled with the ashes of the fire, wherein they were burnt, but might the more commodi­ously be conserued by themselues, and laid vp in such vessels, wherein they were accustomed to keep them.

To this purpose, Plinius also records, that hee And by Plinius also. saw, Ex hoc line, ardentes in focis con [...]tuiorum mappas, sordibus exustis, splendentes igni magis quàm possent aquis: in the time of great Banquets, their Plin. lib. 19. c. 1. Table-cloathes burnt, and made brighter, and cleaner by the fire, then they could be by water. He grants indeed that such linnen, euen then, was rare to be gotten, but being once obtained, it was worth the price of most precious iewels. Now wee scarce heare tell of it in the world: Alway wee may very well thinke, that the Spirit of GOD alludes vnto it, when hee bringeth Saints cloathed with white. The iudicious Rea­der may easily consider, how the comparison is proper.

Lastly, they are said to haue Palmes in their Palme Tree, a signe of victo­rie. hands. The Palme Tree hath euer beene vsed for a signe of victorie: Quid per Palmas, nisi praemia Gregor. hom. 17. in Ezech. victoriae designantur, Palmae quippe dari solent vincentibus? Naturalists haue obserued, that there is in the Palme a certaine peculiar pro­perty, agreeable to the nature of stout, and No­ble-men; namely, that it is not borne downe by any weight can be laid vpon it; but rather it [Page 302] riseth vp against the weight, and beares it vpward. Aulus Gellius citeth as Authors for this, Aristotle, Aul. Gell. n [...]ct. Attic. li. 3. ca. 6. Plin. lib. 13. c. 4. & lib. 16. c. 24. and Plutarch: The same is also recorded by Plini­us, to be a rare and precious Tree for many other respects.

Alway, it properly represents the fortitude of Christians are made stronger by afflictions. Christians, who cannot be borne downe with the heauy burden of afflictions, but rather are made stronger by them, and more able to resist all our spirituall aduersaries, till at length they become More then Conquerours through Christ. Our life Rom. 8. (said Iob) on earth is a war-fare, yet euen in fighting, many a time God makes vs victorious: Euery temporall victorie in particular temptations now, is a pledge to vs, that wee shall get full and finall victorie at the last. Now we haue not peace with­out warre, not yet warre without peace; Sunt no­bis An. b [...]os. epist. lib. 2. epist. 7. ad S [...] ­plicianum. quaedam, & in pace praelia, & in bello pax: But we are sure the end of our battels shall be victorie; in token whereof, there are Crownes prepared for our heads, white Robes for our bodies, & Palmes to be put in our hands.

But let it be marked, that the white garment The Palme is not without the white gar­ment. and the Palme go together: for it is innocencie, and a good conscience, which maketh strength in the time of our trouble, and getteth victory at the last. No man is crowned, except hee striue, as hee 2. Tim. 2. 5. ought to doe. Wee forget, that the Kingdome of And victorie comes not without figh­ [...] in a good conscience. heauen suffers violence. Alas, great is our securi­ty, wee will not fight, and yet wee looke for the Palme! The Husbandman must labour, before hee Ver. 6. [Page 303] receiue the fruites. Wee looke for the fruits, and will not labour: wee thinke it easie to goe into heauen, as if the doore thereof were to be ope­ned at euery on-set; and remember not how the fiue foolish Virgins were excluded. No vncleane Reu. 21. 27. thing can enter into heauenly Ierusalem. Polluted hearts haue no hands that can beare the Palme. Coelum res est, quae vitam altam, alios mores, aliam (que) [...] postulat. Heauen is a thing, which requires another kinde of life, other sort of manners, yea, and another creation.

VERSE. 10. ‘And they cryed with a lowd voice, saying, Saluation commeth of our God, that sitteth on the Throne, and of the Lambe.’

THeir thankesgiuing now is subioyned, where­in In their thankesgiuing see; first, the manner; next, the matter. we haue to consider two things; first, the manner; next, the matter thereof: for the man­ner, it is said that they cryed with a lowd voyce, no­ting how Saints praise the Lord with a feruent af­fection; Praises of God should be with feruencie. and this feruencie of their affection pro­ceeds from the sense of their great deliuerance. Alas, the onely cause of our coldnesse in praysing, and praying vnto God, is our senslesenesse; wee feele not our bondage, we know not that great de­liuerance, and glorious liberty of the sonnes of GOD, into which wee looke to bee aduanced; therefore is it, that we mourne not for the one, [Page 304] and cry not, as we should, for the other.

Let vs learne at them, that in praying, and Prayers lowd, not for the voice, but the affection. praysing of God there should be a lowd Voice: not for the vocall sound, but in respect of the in­tended affection. Oratio multa debet esse, loquntio Aug. ad Probā. pauca: Our prayer should be much, and our talke little; and then is our prayer much, when our heart is enlarged to desire much: Et hoc lachrymis Amb. s [...]r. 46. de poenit. Pet. magis, quàm verbis, sletu (que) magis, quàm affatu agen­dum est: and that by teares, rather then talke. Vti­liores sunt lachrymarum preces, quàm sermonum: ser­mo non totum pro [...]ert negotium, lachryma totum pro­dit affectum: Better are the prayers of teares, then In prayer, teares ate bet­ter then talk. of speech: The speech cannot declare the whole matter, but the teares may bewray the whole af­fection. No Incense, or sweet Odour, smelleth without fire: and no praise nor prayer auaileth, if it be not seruent. The fire that burnt Incense on the golden Altar, was brought from the brazen Altar of Burnt Offering, wherein was fire conti­nually. Leuit. 6. If there bee not a contrition in our heart The heart must bee the Altar of Burnt Offering, be­fore it can be the Altar of Incense. for sinne, what feruent praysing of God can bee for our deliuerance from sinne? The heart must first be the Altar of Burnt Offering; or else it can­not be the golden Altar for offering Sweete In­cense. But these Saints are said to haue come out of tribulation, ver. 14. They know what dangers they haue past, they see to what dignity they are aduanced, and therefore prayse God with fer­uency, Crying alowd.

Saying.] We heard before of their multitude, [Page 305] and varietie, now we may see their vnitie; they 3 Their variety with vnity makes a plea­sant harmonie. all sing one Song: they are euerie one of them, as I said, by themselues, beautifull and glorious; but so much the more beautifull, as they are many and diuers agreeing all in one vnitie. As in a Mu­sicall Instrument the sound is sweeter, if the strings be many, yet concordant. Nam s [...]nus s [...]auissimus Aug. in Psal. 148. [...]it ex diuersis, non aduersis sonis ita & sancti ha­bebunt tune differentias suas: consonantes, non dissonantes: So is it with Saints, howsoeuer different in regard of many sorts of people, whereof they consist; yet agree they all in one sweete consonance and harmonie among them­selues.

Saluation.] In this one word of saluation, they All the glory of saluation, Saints ascribe to the Lord. comprise the whole benefits of our Redemption: the greatnesse of this saluation will best be knowne by looking to that three-fold condemnation from which God hath deliuered vs, and whereof wee haue spoken, Rom. 8. ver. 1. All the glory of our saluation they ascribe to the Lord, and to none other: they look neither to Angell nor man, but giue the glorie of saluation to the mercies of God, and merites of the Lamb. The discordance Popish Hymns are discordant from the song of Saints. of Popish Hymnes from this Song of Saints, shewes them to be Antichristian; for in all their songs & prayers, there soundeth an vncouth voice of the merits of men; yea, in their Masse-booke they are not ashamed to pray, that they may come to heauen by another bloud, then the bloud of the Lambe. Their distinction of principally, [Page 306] and secondarily, will not free them of blasphemy. Our saluation, say they, principally is from God, and the Lambe, but secondarily it must be helped by our owne merites, and the merites of others. No such word haue we in this heauenly Song: If they would sing this Song with vs, and say Amen to it, as Angels do in the next verse, Controuer­sies betweene Christian Catholiques, and them that will be called Catholiques Romane, were the more easily ended: But heresies must be, that such as 1. Cor. 11. 19. are approued, may be tryed.

VERSE. 11. ‘And all the Angels stood round about the Throne, and about the Elders, and the foure liuing creatures, and they fell before the Throne on their faces, and worshipped God.’

THE former thankes-giuing of Saints, is here Song of Saints is seconded by Angels. seconded by Angels, not onely saying Amen, and so approuing that which redeemed Saints haue said before; but also v. 12. subioyne to this same purpose a new Thankes-giuing of their own: where, first, we haue to obserue the order of the The comely & comfortable order of the Court of hea­uen. heauenly Court: first, we haue the Throne, vpon which sitteth the blessed Trinitie, the Father, the Sonne, and the seuen-fold Spirit proceeding from both. O what a cōfort is it, in the sight of Angels, and Saints redeemed, the Man Iesus, Redeemer of Saints, sitteth on the Throne with the Father! [Page 307] next to the Throne are the soure liuing creatures, representing the chiefe and principall order of Angels, as we haue shewed, chap. 4. Then about them stand the foure and twenty Elders, represen­ting the whole Church of Saints redeemed: and then in a circle about them, stands the whole com­panie of other Angels. What great comfort wee haue of this, hath beene declared in the 4. chapter.

Stood round about the Throne.] In the ninth verse it hath beene said, that redeemed Saints stood be­fore the Throne; now Angels are also said to Angels stand, and neuer fell. stand about the Throne. They stand, & neuer fell, grace preserued them; wee fell, and were in the transgression: but grace raised vs vp againe, and makes vs now to stand before the Throne. O what Man fell, and of mercy irrai­sed vp againe to stand. a mercy hath the Lord shewed vpon vs! If wee would know it, let vs looke to the Reprobate An­gels: Of them so saith S. Iude, The Angels who Iude 6. kept not their first estate, but left their owne habita­tion, hee hath reserued in euerlasting chaines vnder darkenesse, vnto the iudgement of the great Day. To this same purpose also saith Saint Peter, God spa­red 2. Pet. 2. 4. not the Angels that had sinned, but cast them downe into hell, and deliuered them into chaines of darkenesse, to be keps vnto damnation: yet man that sinned, the Lord hath spared; hee fell from his first estate, as the Angels did, yet did not the Lord cast him downe to hell, nor deliuer him to Chaines of darkenesse, as hee did them; but mercifully hath raised him vp a­gaine, and made him to sit in the heauenly Ephes. 1. 6. [Page 308] places in Christ Iesus: And now hee stands before the Throne, in the company of these blessed and elect Angels, that stand and neuerfell. Let vs meditate vpon this mercy, which our narrow hearts can neuer sufficiently vnderstand. Oh that we were, as we should, thankefull for it!

And they fell on their faces.] Before, the An­gels Bodily humili­ation required in Diuine wor­ship. were said to couer their faces with wings; now againe they fall on their faces: noting no other thing then their humble reuerence in praysing God, and recommending the reuerence of bodi­ly humiliation to vs in the worshipping of God. It is written of S. Iames the Apostle, that his knees The practice of S. Iames in prayer. with frequent kneeling, and his fore-head with of­ten bowing it to the ground in the time of prayer, Chrysost. in Mat. hom. 5. obduruisse callo, were become so hard, vt nihil ferè à Cameli pedibus, si duritiem spectes, discreparent, that they differed not in hardnesse from the knees or feete of a Camel. But now men are become so delicate, that they thinke it reuerence enough to discouer the head: to fall on their face, they will not; yea, scarse bow the knee to the ground, to honour the Lord.

Now when they fall on their face, it is said, They Worship be­longs to God onely. worshipped God. In all this Court of heauen there is no worshipping of Angels, Patriarches, or A­postles; all the sound of their voices, is for to giue the Lord the glory of saluation; and all the gesture they vse, is to giue worship to the Lord onely, and none other.

VERSE. 12. ‘Saying, Amen: Praise, and glorie, and wisedome, and thankes, and honour, and power, and might, be to our God for euermore. Amen.’

THE former Song of Saints is now appro­ued Angels ap­proue the Song of Saints. by Angels, and they say Amen vnto it; they will giue no part of the glorie of saluation to any man; they will take none of it to them­selues. The consent of the Catholike Church consisting of Men and Angels, we haue in the pre­ceding confession. Papists glory in their multitude, Papists ac­count vs he­retiques, for singing with Angels and Saints. and call this confession Hereticall, which reserues the glory of saluation to God onely: but there are more with vs, then with them; all the Angels of heauen say Amen vnto it: Let vs keep the te­nor of the heauenly Song, choosing rather to be falsly named Heretiques, with Saints and Angels, then falsly named Catholiques with Papists, who can neuer praise the Lord freely, and fully, but re­serue a part of his glory to the creature. Con­cerning the vse of the particle Amen, we haue spo­ken before.

Praise and glory.] It contents them not by say­ing, Not enough to heare God praised by o­thers, thou must also by thy selfe praise him. Amen, to approue the Song of Saints, but they will also praise God by thēselues. A warning to many of our cold Professors, who will sit in the Church to heare God praised, but not open their mouth to praise him themselues. And further, sith Angels reioyce, and giue thankes to God for [Page 310] our saluation; yea, at the conuersion of one sinner Sith Angels giue God thankes for our saluation, much more should we giue thankes for our owne. they are said to reioyce; how much more should we reioyce in our owne saluation? They are ioy­full that we are adioyned to their fellowship, from which many of their fellow-Angels, in respect of creation fell away, and shall not we reioyce, that the Lord hath raised vs vp, and made vs compani­ons Luke 15. 7. to the Angels?

The heap of words which they vse, noteth againe Babbling in prayer repro­ued. their zeale; and, as it were, insatiable delight in praising God: there can neuer enough be said to his praise: but we must beware of babbling, and idle repetitions; then are the words of our mouth acceptable vnto God, when they are thrust out by the affections of our heart. Otherwise, let vs re­member Salomon his warning; Bee not rash with thy Eccles. 5. 1. mouth, nor let thine heart be hasty to vtter a thing be­fore God: for God is in the heauen, and thou art on the earth, therefore let thy words be few.

VERSE. 13. ‘And one of the Elders spake, saying vnto me, What are these, who are arayed in long white Robes? and whence come they?’

IN the remanent of this Chapter, wee haue the How, and why God is said to demand any thing. felicity of sealed Saints, some-way described vnto vs: The occasion hereof is offered by a question moued by one of the twenty foure El­ders, and S. Iohn his answer vnto it. The Senior [Page 311] moues the question to S. Iohn, Who are these? not that he was ignorant, who they were, but that hee might teach S. Iohn, as after followeth: this is the end of all diuine Interrogatories. The Lord de­manded of Adam, Where art thou? And of Ca [...], Gen. 3. 9. What hast thou done? Hee knew where Adam was, Gen. 4. 10. and what Cain had done, better then themselues: but he asketh not to get knowledge, but to giue it to them, of whom he asketh. Concerning the Senior, let the Reader, who pleaseth, look backe to the fourth Chapter.

VERSE. 14. ‘And I said vnto him, Lord, thou knowest: and hee said to me, These are they, which came out of great tribulation, and haue washed their long Robes, and haue made their long Robes white in the bloud of the Lambe.’

IN S. Iohn his answer we haue two things: his Most heauen­ly and holy creatures are most humble. humility in acknowledging his own ignorance, Lord, thou knowest, as for me I know not. He was an Apostle, best beloued of Iesus; hee was excel­lent for the notable reuelations which he had from the Lord; yet wee see, glorified Saints doe farre exceed in knowledge the most excellent men that are vpon earth; for, we doe but know in part, wee 2. Cor. 5. 7. walke by faith, not by sight, but they behold the glo­ry 2. Cor. 3. 18. of the Lord with open face. Let vs hasten and pre­pare our selues to be in that company, whom the [Page 312] brightnesse of the Lord doth fully illuminate; where no errour, no darkenesse is, no ignorance of any thing, which is either needfull, or comfor­table for them to know.

In the meane time, if we would grow in know­ledge, let vs with S. Iohn professe our ignorance; It is for such onely, who are meeke schollers, to learne heauenly things; Them that bee meeke, will Psal. 25. 9. the Lord guide in iudgement, and teach the humble his way. Conceite of knowledge is a fore ene­mie Conceite of knowledge, a sore enemie to knowledge. vnto true knowledge: Wisedome cannot en­ter into a proud heart. We see none more emp­tie of heauenly knowledge, then are they, who in their owne conceite and opinion, excell others in it.

Againe, his reuerence may bee seene in the stile which hee giues him, Lord, thou knowest: Hee knew hee was one of these Elders, whom hee heard confesse before, that they were redeemed by the bloud of the Lambe: hee saw Crownes vpon eue­ry one of their heads, and therefore giues him a stile of honour properly competent vnto Glorified Saints are in­deed Kings and Lords. him. Indeed glorified Saints are truely Kings, and Lords: They are freed from all seruitude, and bondage; they triumph victoriously, and are more then Conquerours ouer the Deuill, the Rom. 8. World, the Flesh, and all their spirituall ene­mies.

And hee said vnto mee.] That is, Ad anim [...] How the Lord speakes to a soule. meae admirationem, seu dispositionem conuenien­ter loquutus est; hee spake conueniently to the Carthus. [Page 313] disposition of my soule, and I did cleerely vn­derstand him: Hee told mee, that those whom I saw cloathed in white, with Palmes in their hands, were redeemed Saints, who had come out of great tribulation. This cannot, as Ambrose hath This cannot be vnderstood of Militant Saints, they are not yet come out of tribulation. obserued on these words, be vnderstood of Saints Militant, as some do expound it; for so long as their warfare lasts, they are still in tribulation, and cannot be said in this life to come out of tribula­tion. Man is borne vnto trauatle, as the sparkes Iob. 5. 7. s [...]ye vpward: but vnto the godly, death puts an end to all their troubles. Neither can this bee Neither can it be meant of Martyrs onely. meant of Martyrs onely, as some will haue it, but of all blessed Saints washed, and cleansed in the bloud of the Lambe: Qui etsi Marty­rium Primas. in Apoc. non in publico actu habere videntur, coram Deo tamen habere probantur in habitu: who albeit, in respect of the publique act, they seeme not to haue the honour of Martyrdome, yet in re­spect of the habit, and their willing disposition to it, they are approued before God to haue it, as saith Primasius.

Which came.] The word being read, as it may be How the Court of hea­uen encreases continually▪ in the present time, [...], that come; leades vs to consider, that in all ages, frō all parts of the world, there is an ascending of soules vp into heauen: that Court of the great King encreaseth continually, till the number of his Saints be fulfilled, & the Man­sions Ioh. 14. of our Fathers house be plenished. Some An­gels forsooke their first Habitation; but we see, the Lord wants not seruants to praise & glorifie him.

[Page 314]His Court shall not be the thinner, though re­probate men desperatly forsake him: and comfor­table is it to meditate heere, what great ioy elect Angels and glorified Saints haue, in the continu­all comming, and increasing of others their fel­low-seruants, to praise and serue the Lord with them.

Out of great tribulation.] There is the Lords By the crosse God brings his children to the crowne. working with his Owne; from the crosse hee car­ries them to the Crowne, from tribulation to the Throne; hee intreates them most hardly on the earth, whom hee intends to exalt most highly in the heauen. Let vs not therefore feare, nor be of­fended at our afflictions, For by many tribulations must we enter into the kingdome of God.

Tribulation is like that furnace of Egypt, wher­in Tribulation cōpared to the sur [...]ace of Ae­gypt, and Ne­buchadnezzar his ouen. the Lord fined his Israelites, and Nebuchadne­zar his Ouen, the fire whereof burnt their bands, but not themselues. It is the Lords Flayle, whereby he beats away the chaffe from the wheat, he threshes it, that he may purge it, prepare it, & How it is the Lords Flayle and his Wine­presse. make it meet to be layd vp in his Garner. It is the Lords Wine-presse, out of which hee presseth wine and oyle for himselfe, [...], Sicut pondere Primas. in Apoc. praelorum adhibito, oleum diligenticura conficitur, et per trituram tribulae recondendum horreo frumentum colligitur, sic per exercitia pressurarum fidelium nu­mer us eliquatur. The word that heere is translated tribulation, imports a pressing out: for as the iuyce of the Oliue & berry is pressed out by the weight of the presse; so by the exercise of Tribulation, the [Page 315] number of faithful ones commeth out, and increa­seth daily.

Besides this, let militant Saints in their afflicti­ons Tribulation as it hath an ingate, so it hath an out­gate. remember this comfort, that as tribulation hath an in-gate, so hath it also an out-gate; these are they who come out of tribulation: if tribulation had an in-gate, and not an out-gate, wee might iustly be discouraged; but this place plainely tels vs the contrary, and Saints by experience finde it true. Many are the troubles of the righteous, but God deliue­reth Psal. 34. 19. them out of them all. Israel had forty two sta­tions in forty yeares wandring through the wil­dernesse: from Marah they marched vnto Helim: After the bit­ter station of Marah, com­meth a sweet [...] station in He­lim. in Marah were bitter waters, which sore afflicted them: in Helim were twelue fountaines of sweet waters, and seuenty Palme-trees, which much comforted them. If for the present thy station be the place of bitter affliction, beare it patiently, and the Lord shal transport thee shortly into ano­ther station, where hee shall refresh thee with the sweet water of consolation.

Neyther are Saints said to be in tribulation on­ly, Tribulation of Saints, is mea­sured by the Lord. but in great tribulation: but let not this discou­rage vs: The Lord weigheth the waight of the windes: Iob. 28. 25. they blow not one puffe more then hee hath ap­pointed. The Lord ruleth the raging of the Sea, it Psal. 89. 9. proceedes not one foot beyond the bounds limi­ted it by the Lord. What-euer be the malice of Satan or his instruments, the Lord bridleth them, they cannot increase our crosses more then the Lord permits. Rabsache may raile and blast out [Page 316] blasphemous boastings, but the Lord hath a hook in his nose-thrils.

Sith all our troubles are moderated by the Lord, let vs not grudge, nor murmure, or thinke they are too heauy, or too great. Physicians are Patience in in affliction recommended not reproued for giuing a greater dose of Pilles vn­to one, then to another, according to the diuersity of their dispositions: and shal not this praise be re­serued to the Lord, that he knoweth best what mea­sure of trouble is meetest for his children? But of this, how our troubles are measured in quantity, quality, and time, we haue spoken in our Treatise on the eighth to the Romanes.

And haue washed.] Washing presupposeth that Man by na­ture two waies is vncleane. they were vncleane before: so are wee all two ma­ner of wayes; First, in respect of our conception, I 1 In respect of conception. was borne in iniquity, and in sinne hath my Mother conceiued mee. Heere is the filthinesse of originall sinne, Who can bring a cleane thing out of that which Psal. 51. 5. Iob 14. 4. is vncleane? Yet is there a washing to take away this vncleanenesse, I saw thee polluted in thine owne Ezec. 16. 6, 8, 9. bloud, but I spred my skirts ouer thee, and couered thy filthinesse, and washed thee with water.

Next, wee are vncleane, through the filthi­nesse 2 In respect of conuersation. contracted in our conuersation: and this is the pollution of actuall sinne, Who can say, I haue made cleane my heart, I am cleane from sinne? If wee Prou. 20. 9. say we haue no sinne, we are lyers, and the truth is not in vs. And this daily polluting of our selues with sundry sorts of sinnes, requires daily purgation. This was figured by these typicall oblations com­maunded [Page 317] in the Law, which were indeed as Au­gustine calls them, lotiones laruatae, shadowes of an­other thing, warning vs to wash our selues daily in that fountaine opened to the house of Dauid for sin, Zach. 12. and for vncleannesse.

Of all this wee see that sinne is a vile and loth­some Sin is a loth­some vnclean­nesse. filthines. Oh that we could see it as it is [...] It is that leprosie, which infecteth the bloud, the skin, Leuit. 13. 27. 39 the garments, the house, and all that a man hath. It is more vgly and abominable, then a menstru­ous cloth. Our righteousnes is like a menstruous cloth, Esay 64. 6. said Esay. Whereunto then shal our righteousnesse be compared? It is pitie to see how we are blinded and deceiued with the deceit of sinne. We can a­bide Delicate men can abide no vncleannesse in any thing that serues them: And yet are not gricued to carry an vn­cleane soule. no vncleannes in our body, in our garments, in our meat, in our drinke, in our houses, in the vessels wherewith we are serued, yet wee feare not at the vncleannes of sinne. What a folly is this, thou wilt haue all things cleane, yet hast no care to haue thy soule cleane? thou canst not abide spots in thy face, and yet wilt not abandon the fil­thinesse of thine heart. Great need haue we to be washed: for we are told that no vncleane thing can Reuel. 21. 27. enter into heauenly Ierasalem. And that which our Sauiour said to Saint Peter, Except I wash thee, thou Ioh. 13. 8, 9. shalt haue no part with me. Oh that it could mooue vs, as it moued him [...] for he answered, Lord, rather Threefold washing need­full for vs, 1. of the feet. 2. of the head. 3. of the hands. then I should be depriued frōthy fellowship, wash not my feet onely, but also my hands and my head. In all these are we vncleane: our feete are our sinfull affections; by our head, vnderstand our proud [Page 318] imaginations, and in our hands our vncleane ac­tions. In all these we haue need to be washed and purged.

It had been better for vs, if wee had needed no Felicity of man beginnes at the forgiue­nesse of sinnes. purgation at all, Sed mansisset nobis integra digni­tas illa, à qua per amarum peccati gustum excidimus: but this is the glory of elect Angels, that they ne­uer Nazi. orat. 26. in plagam grand [...]s sinned. Now, our neerest happinesse is, to haue our sinnes forgiuen, & washed away in the bloud of the Lambe: Blessed is he whose wickednes is forgi­uen, Psal. 32. 1. &c.

Yet remaines it to be considered, how this ac­tion How Saints are said to wash them­selues. of washing is ascribed vnto them: They haue washed their garments. When Dauid had defiled himselfe with vile adultery and murther, he pray­ed to the Lord in this manner, Wash mee throughly Psal. 51. 2. from my sinne, and cleanse mee from mine iniquitie. But here it is said, that the Saints haue washed their owne robes. For resolution of this, it is to be no­ted, that in all the works of our saluation, which by commandement of God are enioyned to vs, wee should and must be dooers, not idle loyterers, but workers, Worke out your saluation in feare and trem­bling. Phil. 2. 12.

A necessary obseruation for this age, wherein In all the work of saluation we must be doers. all men looke for saluation, but neuer consider with themselues, as those Iewes, & that Iaylor did, What shall we do that we may be saued? They cast all Acts 3. Acts 16. the burden vpon the Lord, but will not be bound to any duty; they require that which he promiseth, but remember not what he requires of them.

[Page 319]True it is, that the principall worker is the Lord, God is the principall wor­ker of our sal­uation. He is the author and finisher of our faith; without him we can doe nothing. Yet when hee worketh for vs, he worketh in vs, and with vs: As that most com­fortable word vsed by the Apostle [...], imports, whereof we haue spoken at more length on the eighth to the Romans. When hee worketh with vs, hee causeth vs also to worke with him for our selues, For he worketh in vs both the will and the Phil. 2. 13. deed.

And hereby may yee know, that the Lord in Hereby wee know that he is working our saluation, when he wor­keth in vs both the will and the deede. mercy is working your saluation, when hee work­eth in you both a will, and a deed to doe all that yee can, that yee may be saued, sorrowing for sins past, euer fearefull for sinnes to come, continuall in prayer, feruent in thanksgiuing, and euery way carefull to keepe your selues in your spirit, and so Mal. 2. 15. to be at peace vvith GOD, and vnder the sence of his loue.

Their garments,] or their robes here come What neede haue the robes of Saints of washing, sith Christ is their garmen [...] to be considered. Seeing the garments of Saints is the righteousnesse of Christ, according to that, Put ye on the Lord Iesus, and againe, Christ is made vnto vs righteousnes, how is it that their garments Rom. 13. neede washing? Truth it is indeed, the righte­ousnesse of Iesus imputed to vs, by which wee are iustified, is perfit, holy, like vnto himselfe, without all spot, or blemish: but our inherent righteousnes, Our impured righteousnesse needes no washing, but the inherent onely. which by his Spirit he worketh in vs, and whereby we are sanctified, in this life is imperfit, & not with­out spot, but all the defects thereof are destroyed [Page 320] in death by the clensing vertue of the bloud of Iesus, and we then shall bee presented blamelesse to the Lord. Our Lord hath fulfilled the righte­ousnesse of the Law for vs, but he shall also fulfill Rom. [...]. 3. it in vs; and this is it which heere is to bee vnder­stood by the washing of their garments.

And made them white in the bloud of, &c.] The Christians are all Lambes. Lambe, as we haue spoken before, is the Lord Ie­sus, who takes away the sinnes of the world: his Dis­ciples are also called Lambs, Behold, I send you Mat. 10. forth as Lambs in the middest of Wolues, yea all Chri­stians are so called, Peter, louest thou mee? feede my Lambs: they are also called, the Light of the world, but not that true Light which lighteth euery mā that Ioh. 1. 9. commeth into the world; and so he is called a Lamb But Christ is a Lambe in ano­ther sense. in a speciall respect, Agnus singulariter, solus sine macula, non cuius maculae abstersae sunt, sed cuius ma­cula Aug. in Ioan. tract. 7. nulla fuerit, onely without spot, not because they are washt away, but because he had none to wash away: Agnus quem lupi timent, qui l [...]onem occi­sus, Ibid. occidit, a Lambe of whom Wolues are a­fraid, and who being slaine, slew the Lyon. But of him we haue spoken before.

As to his bloud the efficacy thereof appeares in The bloud of Christ is medi­cinall to them who shed it. this, that it is medicinall to them who shed it; the same Iewes of whom S. Peter saith, that they cruci­sied Christ by the preaching of his Crosse, were Act. 2. 36, 4. conuerted to the faith of Christ three thousand of them at one Sermon, Ipsoredempti sanguine, quem Aug. in Ioan. tract. 92. fuderunt, redeemed by the same bloud which thē ­selues shedde: Sic enim Christi sanguis in remissio­nem [Page 321] peccatorum Iesus est, vt ipsum etiam peccatum del [...]re possit, quofusus est. For the bloud of Christ was in such sort shed for the remission of sinnes, that it is able to put away that same sinne, by which it was shed.

What a wonder is this? the Physician comes to How all the workes of our redemption are wonderful. cure a frantique patient: the frantique slayes the Physician, and yet the Phisician, of his bloud makes a sufficient medicine to cure the frantique, qualis insania eius, qui medicum occidit, quanta verò Aug. de verb. A­postoli. Ser. 8. bonitas, & potentia medici, qui de sanguine suo, insa­no interfectori suo medicamentum fecit! O how great was his madnesse, who slewe his mediciner! and how great is the goodnes, and power of the medi­ciner, who of his owne bloud hath made a hea­ling medicament to him that shed it.

Yea the very manner of phrase vsed by the Seig­nior, Other bloud desiles: the bloud of Christ cleanseth. or Elder, lets vs see, how the worke of our re­demption wrought by the bloud of Iesus, is full of miracles: for is not this strange, that where all o­ther bloud defiles and pollutes that wherevpon it lights, this bloud purifies, and cleanses them on whom it lighteth? Other bloud maketh the whi­test linnen vgly, vnpleasant, and lothsome to be­hold: but this bloud makes a menstruous cloth, pleasant, & white; Though your sinnes were as crim­son, Esay 1. 18. they shalbe made white as snow, though they were red as scarlet, they shall be made white as wooll.

But to this cleansing of vs, there is no need of Th [...] sprinkling of his bloud is spirituall. the naturall, or corporall sprinkling of that bloud vpon vs; No, the sprinkling of that bloud, that [Page 322] purifies vs, is spirituall, Let vs drawe neere with a Heb. 10. true heart in assurance of faith, sprinkled in our hearts from an euill conscience.

No word here is, as we see, of any Papall purga­tions, Papall purga­tions are filthy pollutions. Indulgences, or fire of Purgatorie, or holy Water: these are the Merchandize and wares of whoorish Babel, such trumperie is not knowne in heauenly Ierusalem, onely the bloud of Iesus must wash thee. All other washing pollutes, and defiles thee, Though thou wash thee with [...]itre, and take thee Ier. 2. 22. much Sope, yet thine iniquity is marked before me, saith the Lord God. But, the bloud of Iesus cleanseth vs from 1. Iohn 1. 7. all sinne.

With Scripture, Fathers are consonant to cry Purgatorie expurgat out of the Bible by the Fathers. out against this blasphemous purgation of sin, by any infernall fire, Piorum anim [...] recta in beatas se­ [...]es, impiorum in gehennam abeunt: the soules of Optat. Milcui­ [...]inus. godly men goe the high way into heauen: the wicked straight vnto hell. Anima vbicunque e [...]olaue­rit Macar. hom. 22. è corpore, aut à daemonibus in infernum, aut ab An­gelis in coelum abrip [...]tur; the soule, so soone as it fleeth out of the body, is either reft and carried to hell by Diuels, or to heauen by Angels. Sinne they grant is forgiuen here, but the punishment of it must be sustained there: Against this let them mark what S. Cyprian saies, Quando istine excessum fuerit, Cyprian▪ ad De­ [...]. nullus iam poenitenti [...] locus, nullus satisfactionis effec­tus, vita hic aut tenetur, aut amittitur: from the time we go out of this life, there is no more place of re­pentance, nor effect of satisfactiō by suffering: here life is either kept, or lost. Qualem te inuenit Deus cum C [...]p-Ser. de im­mort. [Page 323] vocat, talem pariter, & indicat; such as God findes thee, when by death he cals on thee, such he iudges thee. Vnusquisque cum causa sua dormit, & cum causa Aug. in Ioan. Tract. 49. sua resurget; euery man sleepeth with his cause, and with his cause shall he rise againe: there is no chan­ging, nor bettering of it betweene his death, and his resurrection. Postquā discesserimus, non est in nobis Chrysost. hom. 2. de [...]azaro. situm poenitere, neque commissadiluere: From time we goe out of this life, wee are not able to repent, nor to wash away the sinnes, which we haue done. It were tedious to rehearse all.

And therfore I returne, & conclude this point. Christs bloud hath a three­fold vertue. In the bloud of Christ, there is a threefold vertue. First, a purging vertue: next, a protecting vertue: 1 A purging vertue. thirdly, a pacifying vertue. What need haue we thē of any other thing, or to seeke any other merit, or bloud beside his? Of his purging vertue we haue 2 A protecting vertue. spoken already. His protecting vertue may be lear­ned frō the Paschal Lambe, which was a type of Christ Iesus. When God slew all the first-borne in euery house of Egypt, by his destroying Angell, such houses as had the posts of their doores sprink­led with bloud, were spared. The Lord Iesus shalbe a couering to his Saints, to saue them from that 3 A pacifying vertue. wrath, wherein the wicked shall perish. His pacify­ing vertue is touched by the Apostle, Being iustified Rom. 5. by faith, wee haue peace with God. And againe, The Heb. 12. 24. bloud of Christ cryeth for better things, then the bloud of Abel. But let vs take heed vnto our selues, vnlesse we feele his purging vertue, who naturally are vn­clean, the comfort of his protecting, and pacifying vertue cannot be ours.

VERSE. 15. ‘Therfore are they in the presence of the Throne of God, and serue him day and night in his Temple, and he that sits on the Throne, will dwell among them.’

THe S [...]ignior hauing declared to Saint Iohn, Felicitie of Saints glorifi­ed, is two waies described: what these were, whom he saw clothed in white garments, with palmes in their hands, to wit, redee­med 1 They haue a­boundance of all good. Saints, not militant, but hauing ended their warrefare, and gotten the victory, not vnder tribu­lation, but come out of tribulation: Hee now pro­ceedeth, 2 They haue de­liuerance from all euill. and shortly describes their felicitic, and happy estate, wherein now they are, and that, in two points: First, in the affluence, & aboundance, which they haue of al good: next, in their freedom, and exemption from all euill.

In this verse three things are set downe concer­ning Three things touched con­cerning Saints glorified. them: First, where are they? In the presence of the Throne of God. Next, what doe they there? they serue him day and night. Thirdly, what get they for that? He that sitteth on the Throne, will dwell among them. By this phrase the vnspeakeable ioy commu­nicated to them by the Lord, is figured.

This can not be vnderstood of any estate of the Why this can not bee vnder­stood of any state of the Church here on earth. Church militant here on earth, neither of Iewes conuerted, nor other Christians deliuered from the tyrannic of Antichrist, as some Interpreters will haue it. These words are not competent to Saints militant, they hunger no more, they thirst no more, & God shall wipe away allteares from their eyes.

[Page 325]In this valley of teares, when shall we? when shuld we be without teares? Blessed are they who hunger & Mat. 5. 6. thirst now for righteousnesse, they shall be satisfied. Now we hunger, & are blessed; there they hunger no more, but are fully satisfied. The Millenaries of old had an opinion somewhat like this, that Saints after Christ his comming, for a thousand yeeres should possesse the earth by themselues, without all tribulation: but neither before his comming, nor after, is any such quiet estate of the Church here vpon earth, warranted by the holy Scrip­ture.

Therefore.] This is relatiue to the words imme­diatly A warning to presumptuous professors. preceding, They haue made their robes white in the bloud of the Lambe: therefore are they in the presence of God. There is no fellowship vvith God, but by the Lord Iesus. Euery man in this presumptuous age, saith that he hath Iesus: but Ie­sus is a Physician of great value: If thou haue him, he will cleanse thee from the filthy leprosie of thy sinnes. Art thou not cleansed then? hast▪ thou not Iesus? and without him, thou canst not be admit­ted into the comfortable presence of God.

The last Chapter was concluded with the tra­gicall Life of the godly and wicked haue different cour­ses, and diffe­rent ends. and fearfull end of the wicked. The day of the Lords wrath is come, & who can stand (said they?) The wicked shall not stand in iudgement, but shall bee banished from the presence of his glory. But here wee Psal. 1. see how the godlystand before the Throne, & are in the presence of God. As their courses in their life are cōtrary to other, so shal their ends be. God [Page 326] giue vs grace to make choice of the best.

For we see before vs, the way, wherein they wal­ked, Without san­ctification, we cannot stand before the Lord. and the order which they obserued, who now are in the kingdome of heauen; first, they are wa­shed in the blood of Christ, and then they are in the presence of God: if we would come, where they are, let vs keepe the course, wherein they walked. Before Ioseph was presented vnto Pharao, his head Gen. 41. 14. was shauen, his nailes were pared, his garments changed: and must not wee cut away from vs our superfluities, before wee be admitted into the pre­sence Hest. 2. 12. of God? Esther was six moneths purified with oile of myrrhe, and other six moneths with sweet odors, before she was married with Ahasuerus▪ And shall wee thinke to be where the Lord is, without a similitude with him? Or what similitude can wee haue with that holy One, except that first we be wa­shed and cleansed from our naturall vncleanenes?

In the presence of God. There is a threefold pre­sence A threefold presence of God. of God. First, a presence of his goodnesse: next, a presence of his grace: and thirdly, a presence of his glory, whereof here is spoken.

The presence of his goodnesse he grants vn­to 1 A presence of his goodnesse, this is granted to all men. all men in the vtter Court of his Palace: for he maketh the Sunne to shine, and the raine to fall vp­on the iust, and the vniust. Who may not see the goodnesse of the Lord in the manifold good crea­tures, Mat. 5. 45. which hee hath created? The earth is full Rom. 1. 20. of his goodnesse; yea, the inuisible things of God, that is, his eternall power, and godhead, are seene in the creation of the world. The light of this presence [Page 327] hath learned natural men many things concerning God: by it the Platonies saw, Deum omnia ista fecisse, Aug. de ciu. Dei lib. 8. ca. 6. & à null [...] fieri potuisse, that God had made all these things, and could not be made of any other him­selfe; yea they ascended farre higher to vnderstand much more cōcerning the nature of God, as more at large is set down in that same place by Saint Au­gustine. And yet all this knowledge gotten in the court, or schoole of the creature, did but make them to be without excuse, because that when they Rom. 1. [...]1. knew God, they glorified him not as God.

The presence of his grace hee giueth to his [...] A presence of his grace: this is granted to none, but his Saints. Saints, specially in their holy assemblies, there by the preaching of his Word, and operation of his holy Spirit, hee sheweth himselfe a gracious, mercifull, and reconciled God to them in Christ: they seeke him, and worship him in Spirit, and truth; and he speakes peace vnto them, and secretly Psal. 85. 9. by his holy Spirit witnesses vnto their hearts, that hee is their Father, that is, his little Sanctuarie, Ezech. 11. 16. And that espe­cially in the holy asse [...] ­blies. I meane his Church, narrower by much, then the vtter great court, as I haue called it, in that wherein all men see his goodnesse, in this hee is familiar with his Saints, and they onely see, and feele his grace.

Of this presence speaketh Dauid: for in his ba­nishment hee longed for it. My soule thirsteth for Psal. 42. 2, 4. GOD, euen for the liuing God, when shall I come, and appeare before the presence of God? and what pre­sence he meanes of, he expounds himselfe, That he might goe with the multitude, and lead them into the [Page 328] house of God, with the voyce of singing, and praise: for God in a speciall manner appeares in the as­sembly of his Saints, according to his promise: but this presence is not perceiued, but of his owne se­cret ones, who seeke his face.

The presence of his glory is giuen to Saints tri­umphant 3 A presence of his glory gran­ted to Saints in heauen. in the heauen. The Lord giueth grace and glory, but first grace, and then glory: from grace in earth, yea and by it, he leades them vp to glory Psal. 84. 11. in heauen.

Of this presence of glory, this place is to be vn­derstood, according to that, In thy face is the ful­nesse Psal. 16. 10, 11. of ioy, and at thy right hand are pleasures for e­uermore. And againe, O how excellent is they mercy, O God! therefore the children of men trust vnder the Psal. 36. 7, 8, 9. shadow of thy wings: they shall bee satisfied with the fatnesse of thine house, and thou shalt giue them drinke out of the riuers of thy pleasure. Here not onely haue There are ri­uers of plea­sure flowing from an euer­lasting foun­taine. we pleasure, but riuers of pleasures, yet such as can neuer be exhausted: for it is subioyned, With thee is the well of life. So long as the fountaine or spring lasteth, the riuer cannot decay. God is that great fountaine or bottomlesse deepe: from him comes the riuers of pleasures, to all that stand about him. The Queene of Sheba said of Salomon 1. Kings 10. 8. his seruants, Happy are thy men, happy are these thy seruants which stand euer before thee, and heare thy wisedome: but much more truly may it bee spoken of the seruants of our God, who stand about his Throne▪ Blessed are they who dwell in thine house. Psal. 84. 4. Now followes:

[Page 329] They serue him night and day in his Temple.] Exercise of Saints glorifi­ed, is to serue God without intermission. We haue heard of the place wherein they are: the second part of the verse shortly describes their exercise, They serue God, and that without all fainting, wearying, or intermission, night and day. This imports no vicissitude, but a continuance, and perpetuitie; Dies & nox, vicissitud [...]nem, sed Aug. ser. 11. d [...] Sanct. perpetuitatem significant. Because all our time turneth vpon day and night, therefore many a time vseth the Spirit of God this phrase, Day and night, to expresse as much, as for euer and euer. In the heauens there is nothing but a Day, no No change neither of time nor state, in heauen. change of their glorious, and lightsome estate by time. In the Hell, there is nothing but a Night, perpetuall darkenesse, no change of their horrible and comfortlesse estate, by time. In the Earth there is a day and a night, and a vicissitude and change of euery estate, by time. That men­tion is made of a Temple, wee are not to thinke there is any materiall Temple in heauen; but an allusion is made to the Temple of Ieru­salem, wherein his seruants serued him day and night.

And this word of seruice noteth, that they are Their seruice is sweet, no way laborious. now fully become the Lords, they haue resigned themselues altogether to do his will, there is not now in them any deed, nor desire of any thing that may offend him; they waite vpon him, they looke stedfastly to him, they delight in him, they praise him without ceasing; this is their seruice, Non est labor [...]osa, sed amabilis, & optanda haec ser­uitus, Aug. Ibid. [Page 330] It is not a painefull seruice, or laborious, but to be loued, and longed for, Seruitus h [...]c dul­cissima Carthus. merces est seruitutis praesentis laboriosae, this seruice is a most sweet reward of our present labo­rious seruice.

Among men, the name of a seruant is counted Seruants of God are most honorable cre­ [...]turos. vnhonorable, and a base thing thinke they it to serue another: but sith the most honourable crea­tures, elect Angels, and Men, delight to serue him, let vs not be ashamed to professe ourselues his seruants. Dauid was a great King; yet hee counteth more, and reioyces oftner in it, that hee was a seruant of God, then a King ouer his peo­ple: And S. Paul was a Chosen vessel vnto God: Act. 9. 15. yet his ordinarie stile is, Paul the seruant of Iesus Christ. And indeed, it is more honorable to be a seruant of Christ, then to be a Monarch of the world without him; Seruire Deo est regnare; In For hee is a King & a free­man, who is Gods seruant. very deed hee is a free-man, yea, and a King, who is Gods seruant; Hee trampleth vnder feete the deuill, the world, and the flesh; hee is Lord of his affections, yea, and of all creatures; hee can vse them, but will not come vnder the power of any of them: and yet so blind are worldlings, that they account Christ his seruice to be bondage, & his Law a yoke, whereas in truth it is the Law Psal. [...]. of Liberty. and men without it, not subiect to it, are in most miserable bondage.

For he that will not serue the Lord, shall bee A seruant of seruants is he, who is not a seruant of God like cursed Cham, a seruant of seruants: He shall serue many masters instead of one: O quam multos [Page 331] Dominos habet, qui vnum non habet▪ and that in a Ambros. seruice, wherein there is no comfort, for which there is no reward, and after which, no time set for manumission, or liberty. Any other seruant, that hath an euill Master, sometime may bee sold to another, and he will be glad of it: But the ser­uant The seruant of sin desires not to change his Master. of sin is so blinded, that albeit of all slau [...] he be the most miserable, yet he is content with it, and desires not to change his Master. And againe, any other seruant, oppressed with the tyrannie of a Master, sometime will deliuer himselfe, by fly­ing from him: But the seruant of sinne, where­away He gets no leaue to rest him. shall hee flee? Secum trahit Dominum suum, quocun (que) fugerit, non fugit seipsam mala conscientia, Aug. in Ioan. tract. 41. hee draweth his oppressor with him, flee where hee will, an euill conscience cannot flee from it selfe: And as for a reward of his seruice, where And hee may look for a mi­serable reward▪ is it? Voluptas transit [...], peccatum manet, praeterit quod delectabat, remansit quod pungat, the pleasure passeth, the sinne abideth still; that is gone which delighted him, and for which hee sinned; that remaines, which disquiets him and torments him, to wit, guiltinesse, the fruit of his sinne, that is the worme which g [...]aweth his conscience: what shall we then do, but cry out, and confesse with the same Father: O miserabilis seruitus peccat [...]! O miserable, and vnprofitable, and euery way comfortlesse seruice of sinne! And on the con­trarie, O happy, ioyfull, fruitfull, and eue­ry way most comfortable, the seruice of Iesus Christ our Sauiour!

[Page 332]Yet concerning this point, there is but one Familiarity with God, en­creases a reue­rence of God. question to be moued: Said not our Sauiour to his Disciples, Henceforth I call you not seruants, but friends? How then are redeemed and glorified Ioh. 15. 15. Saints called seruants? I answer, This noteth their aduancement to a new and high dignity, but derogates not from their old debt-bound duetie. Familiarity with God takes not away reuerence: It it engenders not, as our Prouerbe is, contempt; no, there is none who reuerenceth him more, then they with whom hee is most familiar; and no [...]e more readie to serue him, then they who haue found him most mercifull to them; so these two stiles, Friends and Seruants, are not repugnant the one to the other.

And againe, if it be demanded, How serue they him for euer in his Temple? Said not our Saui­our, The seruant abides not in the house for euer? Ioh. 8. 25. Hee had said immediately before, He that com­mitteth How are Saints said to serue God for, euer, seeing Christ said, that seruants abides not in the house for euer. sinne, is the seruant of sinne: and then ter­rible is that which followeth, The seruant abides not in the house for euer. What then, shall the Lambe, who is without sinne, be in the house him­selfe alone? Shall no sinners come there? Shall hee be a King, and Lord without Subiects; Cui haerebit caput, si non erit corpus? Where shall the Aug. in Ioan. tract. 41. head be, if it haue not a bodie? Oh; but marke what immediately he subioynes, Filius autem ma­nebit in aeternum, the Son shall abide in the house for euer.

Non sine causa & terruit, & spem dedit, It is [Page 333] not without cause, said S. Augustine, that in one They are in such sort ser­uants, that they are also sonnes. sentence hee hath both terrified vs, and comfor­ted vs; hee hath terrified vs, that we should not loue sinne; hee hath comforted vs, that we should Ibid. not despaire for sinne. If yee demand then, where is our hope, sith we are sinners, and the Lord hath said, The seruant abides not in the house for euer, for he is a seruant that commits sinne? Here is your hope, and hearken vnto it, The Sonne abideth in the house for euer: If we were but seruants, and not sonnes, wee had cause of discouragement; but here is our comfort, wee were seruants, but now are become sonnes: If the Sonne make you Ioh. 8. 36. free, yee shall be free indeed; such seruants are wee now, as are free-men also.

And he, that sitteth on the Throne, will dwell, &c.] The reward of Saints is, that God dwels among them. This is the third, and last part of this verse: as they serue him, so hee most graciously recompenseth them, noted here by this speech, that hee dwels a­mong them: The phrase imports the communica­tion of all good. For, among men, where Kings Where Kings dwell, there is aboundance of all good that is in the Kingdome. haue their dwelling, there is the aboundance of euery good thing, that can be had in the King­dome; but much more is here signified, yea, infi­nitely more. Ahasuerus, one of the momentane­an Est. 1. 4, 5. Monarchs of the earth, made a feast to his Princes of an hundred and seuen and twenty Pro­uinces; the feast lasted an hundred and foure score The Banquet made by King Ahasuerus, was very glo­rious. daies, and seuen daies againe for the common people; all this he did, that hee might shew the riches and glory of his Kingdome, and honour of his [Page 334] great Maiestie: and his Maiesty shortly after, tur­ned into dust, and ashes. Why then do I bring him in? To make a comparison? No way. What is the light of a halfe-peny candle to the Sunne? Yet haue I spoken of him, that, if we can, from small things, we may ascend to the consideration But not com­parable to the Banquet which the Lord shall make to his Saints. of greater. What a great feast must this bee, which the Lord shall make in heauen to his Saints? Hee dwelleth among them, hee flitteth not, hee is their King for euer: and they are not gathered out of an hundred and seuen twenty Pro­uinces, but out of all Nations, Tongues and Languages: This Feast is not for an hundred, foure score and seuen daies, but for euer, and euer. O happie habitation! O dwelling full of delight!

The word which the Spirit of God here vseth, How God dwelleth with his Saints on earth. imports all this, and much more then we can con­ceiue: [...] hee shall bee as a Tent or Tabernacle to spread ouer them, to obumbrate them, and protect them. The like is promised in other places, I will dwell among them, and walke 2. Cor. 6. 16. there, I will be their God, and they shall bee my peo­ple. In this life the Lord dwelleth in his Saints, and with them, d [...]rigendo ad finem adipiscendum, Carthus. guiding, and directing them to the end, whereun­to he hath ordained them; but in heauen he dwel­leth How he dwel­leth with his Saints in hea­uen. with his Saints, Conseruandoeos in fine adepto, conseruing them in that end, and happy estate, whereunto his grace hath brought them. But, as I said, what great glorie, and ioy, Saints haue by [Page 335] the Lord hsi dwelling among them, cannot now be vnderstood. Moses was but forty dayes with the Lord on Mount Sinai, and his face, when hee came downe, shined so brightly, that his people might not behold him. How then shall the glory of the Lord his lightsome countenance illumi­nate them, with whom he shall dwell for euer?

Alway, the vse of all is, they serue him, and The good of all seruice that Saints make to God, re­doundeth to themselues. hee dwels among them, to satiate and replenish them with his ioyes and pleasures: their seruice wants not the owne recompence, yea, all the be­nefite of their seruice redounds to themselues: where we must obserue a great difference between the seruice of God, and of man; other Masters seeke, and entertaine seruants for some vantage to themselues: for who will maintaine seruants, but for their owne ease and commodity? It is not so with the Lord, his seruants can profite him no­thing, all the benefite redounds to himselfe. This Dauid humbly doth acknowledge, My goodnesse Psal. 16. 1. extends not to thee: And againe, when he had of­fered liberally for the building of the Temple, then said hee, Who am I, and what are my people, 1. Chro. 29. 14 that we should bee able to offer willingly after this sort? for all things come of thee, and of thine owne hand haue we giuen thee. The like of this hath Iob, May a man be profitable to the Lord? Is it any thing Iob 22. Our seruice is not profitable to the Lord, and can do [...] him no good. Iob 35. 6. to the Almighty, that thou art righteous, or is it pr [...] ­fitable to him, that thou makest thy waies vpright? But yet more cleerely explaines hee the same in ano­ther place; If thou sinne, what dost thou against him? [Page 336] If thou be righteous, what dost thou to him? Or what receiues hee at thine hand? Thy wickednesse may hurt a man, as thou art, and thy righteousnesse may profit the sonne of man: But the All-sufficient Maiestie of God, is neither encreased by thy good, nor em­paired by thine euill. Why then (will yee de­mand) doth hee seek seruice? Onely that, of his Yet hee seekes it, that hee may doe vs good for it. superaboundant goodnesse hee may haue occasi­on to blesse thee; If hee craue any thing from thee, it is not because hee needeth thee, but be­cause thou needest him; hee seeketh, to the end that hee may giue. Oh, that we would consider this, and so be encouraged to serue our God! Euen in this life, the wages which he hath already payed vs in hand, should encourage vs to serue him. Hee may iustly demand of vs, Who among Mal. 1. 10. you all doth open the doore of my Temple for nothing? Wee can neuer serue him sufficiently for that which hee hath giuen vs already: but the wages payed, are nothing in comparison of those which are promised.

VERSE. 16. ‘They shall hunger no more, nor thirst any more, nei­ther shall the Sunne light on them, nor yet any heate.’

THE description of the felicitie of Saints in Felicity of Saints still de­scribed. heauen, hauing finished their warrefare on earth, still continueth. They shall hunger and thirst [Page 337] no more. In that he saith no, no more, hee tells vs, he is comparing that life which is to come, with this which we haue now. In this life the dearest Many are the wants and mi­series of this life. Saints of God are oftentimes most hardly hand­led: So S. Paul professes of himselfe, that he was 2. Cor. 11. 37. oft times in wearinesse and painefulnesse, in hunger and thirst, in cold and nakednesse. And againe, that in great necessities and distresses, hee approued him­selfe [...]. Cor. 6. 4. the Minister of God. And in that notable glo­riation, that nothing is able to separate vs from Rom. 8. 35. the loue of God, hee would not haue made men­tion of persecution, famine, nakednesse, if in this life the Saints of GOD were not subiect vnto them.

But all these miseries end with our mortall But they all take an end at death. life, no relike of them shall remaine in the hea­uen, Ibi non est paupertatis metus, non [...]gritudinis Aug. in fes [...]o [...]m­nium Sanct. ser. 37. imbecillitas, no feare of famine, no sense of sicke­nesse, there nullum cibi desiderium, no desire of meate there: and how can there bee a want of that, whereof there is not so much as a desire? Ibi est vita sine morte, ibi iuuentus sine senectute, lux Aug. ad frat. in e [...]mo, ser. 49. sine tenebris, gaudium sine tristitia, voluntas sine i [...]iuria, regnum sine commutatione: There we shall haue life without death, youth without olde age, light without darkenesse, ioy without sadnesse, will without all wrong, a kingdome without any kind of exchange.

In this life hunger and thirst commeth not of The vanity of this present life wherein may it be per­ceiued. want onely, but of wealth also: let there bee gi­uen thee such abundance, as thou desirest, yet can [Page 338] it not keepe thee from hunger and thirst, and in this appeares the vanity of our life present, that it hath need of daily helpe and supply: feed as thou wilt now, thou becommest hungry ere it be long: drinke as thou wilt, thou shalt thirst againe, yea the abundance of drinke rather increases, then quenches thy thirst. The same creatures which we daily vse for the helpe of our silly life, tell vs, if we would heare them, that we cannot liue long; such a life as they haue, they must lose it, before they can nourish ours: if wee vse them not, they putrifie and corrupt of their owne accord, and when wee haue vsed them most abundantly, yet (as I said) can they not keepe vs from hungring and thirsting againe.

Thus the helpes of our life proclaime to vs the vanity of our life, it is a vanishing shadow, and cannot continue.

All our life is but a course of exchanges for a All our life is but a course of exchāges, like the Sea and Sunne. time, and be sure, a very short time: a man may say, hee hath enough, but comes short of that which here is spoken, that hee willeth No more. If vvcc looke to the Sea, it ebbeth and floweth euery day. If wee looke to the Moone, it waxeth and waineth euery Moneth. If wee looke to the Sunne, it commeth and returneth euery yeare; all creatures teach vs, that in our life there is a flowing and an ebbing, a waxing and a waining, a comming and a going; all by a continual change are turned in their course; but after this life, it shall not bee so any more. They shall hunger [Page 339] and thirst no more. Hic omnes morb [...] laboramus, qui Aug. d [...] temp. s [...]. 74. tandem ad mortem diducit: Wee haue in all e­states heere a sickenesse, which at length leadeth The life to come is not so. vnto death: sanitas immortalitas erit, our sanity or health shall be our immortality, there we shall be sicke no more. Yet should it warne vs so long as wee liue heere, to walke circumspectly: It is a point Ephes. 5. 15. of true Wisedome and Valour, inter transeuntia stare.

Neyther shall the Sunne light vpon them, &c.] Sun here sig­nifies not heat of persecutiō. That is true which some of the Interpreters haue, that the Sunne and heat thereof in holy Scripture is vsed many times, to signifie the heat of persecu­tion. And it is indeede out of all question, that Saints in heauen haue past all danger of persecuti­on: but because they expound this of the estate of the Church militant, I do but remit them to their owne warrants.

The simple meaning is, that Saints glorified in Saints glorifi­ed feele ney­ther the com­modity, nor incommodity of the crea­ture. the heauen, shall neither need the commodity of the creature, nor feele the incommodity thereof. The Sunne is a very excellent creature, yea a Mo­ther and Nurse of the creatures, by the heate and warmenesse thereof; but there wee shall haue no benefit by it, we shall surmount the spheare of the Sunne, and leaue it vnder our feet, yea the face of euery Saint there, shall shine like the Sunne in the noone-day, That Citie hath no need of the Sunne, nor Reuel. 21. 23. of the Moone to shine into it: for the glory of God doth light it, and the Lambe is the light thereof. Ibi iugis Aug. in sesto om­ni [...] Sanct. s [...]r. 37 est splendor, non is, qui nunc est, sed tantò clarior, [Page 340] quanto foelicior; In heauen there is a perpetuall splendor, not such as we haue now, but so much more bright then this, as it is more happy then this.

Nor any heat.] They feele no incommodity of Heat of the Sun hurtfull to many people. the creature: the heat of the Sunne intended, par­ches & burnes them who are vnder Torrida Zona, and to many other people, extreme heate of the Sun engendreth many diseases: for this cause the Lord prouided for Israel in the wildernesse, not to guide them onely, but to guard them also from the heate of the Sunne. So also hee prouided a Gourd for Ionas to shadow him from the burning heate of the Sunne: but no such thing shalbe there to trouble vs.

VERSE. 17. ‘For the Lambe, which is in the midst of the Throne, shall gouerne them, and shall lead them to the liuely fountaines of waters, and God shall wipe away all teares from their eyes.’

HE proceedes in the description of their feli­city, In that life we shall need no helpe of the creature, for God shall be al in all vnto vs. & sets downe the great cause thereof, to wit, that the Lord shal feed them, illuminate them, gouern, & cōfort them, not by his creatures, as he doth now, but by himselfe. Now great cōfort haue we by the creature, we shall not need them there, the Lord shall be all in all vnto vs, & he shall giue vs vitā aternam, non de his quae condidit, sed de seipso: Aug. [...]. Dei lib. 10. [...]. 28. [Page 341] life eternall, not of things which hee hath made, but of himselfe: Q [...]icun (que) hic varia quaeris, ipse tibi Aug. S [...]. 4. vnus erit omnia: whosoeuer thou art, that here seekes many and diuers things, remember that there thou shalt haue one for all, who shall aboun­dantly satisfie and content thee.

The Lambe shall gouerne them.] The word What a Pastor Christ Iesus is. [...] imports, that hee shall do the duty of a Sheepe-heard vnto them, and gouerne them, as a Sheepe-heard gouerneth his Flock: Strange is the manner of speech, but comfortable is the matter itselfe, that the Lord is here brought in to be a Sheepe-heard, or Pastor of Lambes; for our Lord hath none in his Flocke, but Lambs indeed: He hath none in his Flocke, but Lambes. Feed my Lambes: Hee tameth, and maketh meek all that are his, were they before fierce, and cruell, like Lyons; were they rauening Wolues, such, as S. Paul was, answerable to the bloudy badge of his Tribe, Beniamin, A rauening Wolfe; Before his Gen. 50. conuersion it was said of him, that he breathed out Act. 9. 1. threatnings and slaughter against the Disciples of the Lord; yet from the time that hee became one of Yea, hee tur­neth Wolues and Lyons, & makes them Lambes. Christs, he laid aside his cruell nature, and became meeke, peaceable, and patient, like a Lambe. Take heed aboue all things that we be partakers of the loue, humility, and meekenesse of Christ, that thereby we may know we are his; such as bite one another, and deuoure one another, are as yet but car­nall, and strangers from the fellowship of Iesus.

And hee shall leade them to the Fountaine, &c.] Ioyes of hea­uen figured by water. Waters signifie refreshing ioyes, which Saints [Page 342] shall haue there in great aboundance: Hee that Ioh. 4. 14. drinketh of the water that I shall giue him, shall ne­uer thirst any more, but the water that I shall giue him, shall bee in him a Well of water springing vp into eternall life: The springing, and flowing of the water, noteth the aboundance of it, accor­ding to that; I am come, that they might haue life, Ioh. 10. 10. and haue it in aboundance: therefore is their ex­ceeding great ioy called Riuers of pleasure: and Psal. 36. againe, A pure Riuer of the water of life proceeding Reuel. 22. 1. from the Throne of God, runneth through the streetes of heauenly Ierusalem. But here mention is made of the Fountaine from which these waters flow, to shew that our ioy there shall not come mediately from the creature, as we haue said, but immediately from God, the Author, and Foun­taine of all our felicity.

Shall leade them.] Euen in this life the Lord How God shall leade vs in hea­uen, we cannot now vnder­stand. leads vs. All the sonnes of God are led by the Spi­rit of God, they all cry to be gouerned by him: Send thy Light, and thy Truth, let them lead mee; and now we feele that he leades vs, monendo & mo­nendo, Psal. 43. 3. as we haue shewed on the eighth to the Ro­manes. But how hee shall gouerne vs, and leade vs there; how we shall follow the Lambe where­euer hee goeth, we shall best know, when we come there: it is a ioyfull thing now to be led by him; we shall find it more ioyfull then; Si sic bonus es Ber. in Cant. s [...]r. 47. quaerentibus te, qualis eris assequentibus? sith he is so good to thē, who seeke him, as we haue all cause to confess, how good wil he be to thē, who find him?

[Page 343] And God shall wipe away all teares, &c.] This A comfortable change of our state, from mi­sery to immor­tall glory. manner of speech imports a most comfortable change of their estate from miserie, and all cause of mourning, to ioy, and all fulnesse of felicitie: and this the Spirit of God expresseth by a most significant phrase, when hee saith; Mortality shall 2. Cor. 1. 15. be swallowed vp of immortalitie; that is, it shall be deuoured, and vtterly abolished, as if it had neuer beene, no foote-step of mortality or misery shall be seen there, no voice of mourning heard there.

Some of the Ancients by proper similitudes The glorious change of Saints in the life to come, illustrated by similitudes. do illustrate this. Sicut stilla aquae modico infusa vi­no, deficere à se tota videtur, dum & saporem vini induit, & colorem, as a drop of water infused into wine, lookes no more like that, which it was, but Ber. Ser. de dili­gendo Deum. takes on it both the taste, and colour of the wine: Et sicut ferrum ignitum, & candens igni simillimum fit, pristina propria (que) forma exutum: And as yron put in a hot burning fire, becommeth most like vnto the fire, and loseth the old, and proper forme thereof; Et sicut solis luce perfus [...]s aer in eandem transformatur luminis claritatem, ade [...], vt non tam illuminatus, quam lumen ipsum esse videa­tur; And as the Aire, when the light of the Sunne is diffunded through it, is trans-formed in­to the brightnesse of his light, so that it seemeth to bee not so much enlightned, as a light it selfe. At midnight the aire is a darke body, in the day it is lightsome, and lookes as if it were light it selfe: so shall the Saints of God glori­fied in heauen, be changed from that which they [Page 344] are now, and transformed into the similitude of that glory, whereunto they shall be aduanced then.

Alway mourning heere is meetest for Saints; Mourning here is mee­test for Saints for how shall the Lord wipe away teares from their eyes, who neuer shed them? and how shall hee gather these teares into his bottell, which thou neuer powredst out? The world counts it a womanly affection to mourne: but our Sauiour hath said, Blessed are they who mourne now, for they Math. 5. 4. shall be comforted. Dauid was a very valiant man, hee slew the Lyon, and ouercame Goliah the Philistim, and yet Hee watered his bedde vvith Mourning for sin pleases the Lord. teares in the night, and in the day mingled his cuppe with teares. Simon the Pharise at one time made Psalm. 6. a banquet to the Lord of the best delicates hee had, and Marie gaue him a Desart of teares from her penitent heart. Our Lord was better plea­sed with Marie her teares, then with Simon his delicates.

Though wee were not compassed with many What great cause of mour­ning haue we. miseries, and ouerladen with a heauy burden of sinnes, in both which we haue great matter and cause of mourning, yet our very absence from that great felicity, which in this life wee cannot enioy, should mooue vs to mourne. Non satis fu­tura Ber. in cap. [...]. [...]. 2. gandia concupiscis, si [...]a quotidie non postulas cum lachrymis, minus tibi not a sunt, si non renuit consolari anima tua, don [...]c veniant: Thou desi­rest not, as thou shouldst, these ioyes to come, if thou doe not craue them euery day with teares; [Page 345] thou knowst them not, if thy soule refuse not all o­ther comfort, till thou enioy them to replenish thee: fruitlesse, and vaine, yea, quickly vanishing are the greatest pleasures of this life.

Hardnes of heart, and senselesse securitie, is the Hardnes of heart, the Mo­ther-sinne of this age. Mother-sinne of this age. The children of Cain by the light of nature learned how to worke in brasse, and Iron; and men by their wit, and ingene, Gen. 4. can make the hardest metals receiue impression, but cannot in like maner molli [...]ie their hard hearts, to receiue the stampe of holy Impression from the Lord. At the third stroke, the Rocke rendred wa­ter vnto Moses, but (alas) for many strokes will not our hearts render teares of contrition to the Lord.

It requires a continuall care, to worke vpon the The heart of man would be laboured con­tinually. heart, to labour it, & make it soft, that it may yeeld to the seale of God, and receiue the portraiture of his image: If wee in a good conscience vse the meanes diligently, the Lord will not let vs want a blessing, but wil graciously performe vnto his chil­dren, that promise made in the new Couenant, I shall take the stony heart away from them, and giue them a heart of flesh.

To conclude all, sith we heare so great and glo­rious Life to come should be longed for. things spoken of that Citie of our God, that new and heauenly Ierusalem, both here, and in the twenty one, and twenty Chapters of this prophe­sic: is it not a lamentable folly, to forget Sion, and Psal. 137. to sit down, and sing by the riuers of Babel, where­in we are but captiues? Shall we neglect that life, for the loue of any thing, which we can enioy here? [Page 346] It is a pretty meditation of S. Basil: If thou had st, Folly to neg­lect the life to come, for loue of this. sayes he, two children, where of the yonger by cer­taine knowledge were not able to liue; the elder again were most liuely: wouldst thou be so foolish, as to spend all thy eare & thy substance vpon the dead childe, and reserue nothing for the other? Si melioricuncta dare nolueris, diuide saltem ex aequo: If Basil. Ser. 3. in diuit [...]s auaros. thou wilt not giue all to the best and eldest, at least diuide it equally between them.

Thy two children are thy two liues: the one temporall, the other eternall: the eldest is life e­ternall: it was ordained for vs before the foundati­ons of the world were laid: this childe is liuely, neither subiect to death, nor any kinde of disease: the yonger childe is life temporall, a languishing life: deadly diseased is this childe, and will not liue. Shall wee therefore be so foolish, as to care for that, which cannot be conserued, and neglect the other which endureth for euer, and is able, if it be ours, to conserue vs also, in a most happie, and immortall fellowship with our God in Christ, for euer, and euer? The Lord make vs wise in time, to consider this, that we may make choise of the best.

AMEN.

FINIS.

A Table of the principall points of Doctrine handled in this Treatise.

A
  • ABsolute Authority due to God. p. 281
  • Adam knew the creature by the Creator: Now his sonnes are sent to the crea­ture, to learne the Creator. 88
  • Eternity, is God his proper praise; and of the comfort by it cōming to the Church. 106
  • Affliction makes a Christian stronger. 302
  • Altars honoured with reliques of Martyrs. 238. Altar vn­der which soules rest, what it is. 239
  • Amen, what it signifies, and how vsed in the Primitiue Church.
  • Angels described. 109. Why they are said to compasse the Throne, 103. Their proper­ties, 105. their nature and number: 104. 105. Why re­presented by Men, Lyons, Bullockes and Eagles, 107. Their three-fold Eyes. 105. Their sixe wings what they are. 111. 112. Their function. 112. Angels and men were at variance, but now they sing one song. 151. Angels stand and neuer fell: Man fel, and is raised vp to stand. 180. How they praise God for Redemption. 179. What benefit they haue by it. Ibid. Their Order. 181. Their Place. 182. Their Song. 183. They are our Patterns. 249. Foure Angels at the foure corners of the earth, what they signifie. 271
  • Antichrist defended by Papists by such arguments as where­with the Iewes impugned Christ. 10. He is not to come from Dan. 290. His name ha­ted by Papists, but himselfe honored. 9. Then shall Ie­suites get another Antichrist then the Pope, when Iewes get another Christ then Iesus. 290
  • Arrowes of iudgement and mercy. 206. 207
  • Aire, a necessary Element for all liuing creatures. 273.
  • Angustine his memory how it [Page] failed him in a Sermon. 203
  • Atheists answered, who cry for one from the dead. 4. Their mouthes stopped. 104.
B
  • BAnquet in heauen. 334
  • Beasts foure, signifie not Preachers, nor yet the foure Euangelists. 193. Two Beasts by which Satan [...]ights against the Church. 50. Why the first Beast is described with seuen heads, sith two of them onely persecuted the Church. 51
  • Deuouring Beasts a plague, and examples thereof. 234. 235. The foure Beasts cannot be the foure Euangelists. 103. 104. But are Types of prin­cipall Angels. 103
  • Bloud of Christ medicinall. [...]20. All bloud pollu [...], but the bloud of Iesus cleanseth, 321. It hath a three-fold ver­tue. 323
  • Bodie, a burden depressing the soule. 76
  • Booke two waies taken in holy Scripture. 126. The opening thereof a ioy to Christians, a griefe to Antichristians. 136 Booke written within and without, what it meanes. 128 How God is said to haue a Booke. 124. Strange opini­ons concerning it. 125. What it is, 126. Two scandals laid on the Booke of the Reue­lation▪ 6. Vse, Author, and time of it. 2. 3. 4. 5
  • Booke of the Reuelation au­thentike. 5. Obscurity there­of. 6. A proper methode thereof taken out of it selfe. 35. 36. 38
  • Bread of life. 222
  • Brother-hood Christian. 248
C
  • CAndlestick of gold what it sigureth. 148
  • Catalogue of Writers on the Reuelation. 13
  • Christ his name loued by the Iewes, but himselfe hated. 10 his Office [...]. 133. From him commeth all comfort, none from the creature. 137. Why a Lyon and a Lamb. 138. 139. His description. 137. Hee is the root of Iesse, & Iesse the roote of Christ. 139. He was made man, of the seed of man, once sinfull. 140. Hee i [...] on the Throne with the Father. 143. Christ was real­ly slaine, 194. yet liued a­gaine. Ibid. Hee hath seuen Eyes. 146. Why he appeared with scarres of his wounds? 145. No impotencie, but power shewed therein▪ Ibid. His Eyes of Prouidence and Eyes of Grace. 147. His Di­uinity. 146. Hee receiued full grace, that he might giue it. 147. Hee is the great▪ Doc­tor. 149. Christ, Angels, and Saints redeemed, are all in one fellowship. 282. How he is an Angell. 274
  • Christ keepes his Fathers priuy Seale, 276. How hee com­meth from the East. 269. His [Page] feruent loue. 281. Hee re­paires euery losse that Satan hath inflicted by sinne. 260. Hee is the Sacrifice, the Sa­crificer, and the Altar. 239
  • Christ many waies figured. 205. A good Archer, and what are his Bow and Arrowes. 206. Two waies crowned. 208
  • Christians by information, not inspiration. 142. None should ride on a Christian, but Christ. 201. Hee should make sure his owne saluation. 249 Christians are Lambes, but Christ is a Lambe in another sense. 320. They are Kings and Priests, and should not serue sinne. 174. 175
  • Church cannot be consumed by the Crosse. 215. nor hurt by her enemies. Ibid. It is not bound to one place. 296. 297. Churches professing Christianity in the world. 298. The Church is a circle, 92. Compared to the Moone 94. Prosperity thereof deare to true Christians. 135. The true Church worships no creatures. 119. Church on earth conserued from hea­uen. 184
  • Come and see. 192
  • Comforts and crosses inter­mixt. 212
  • Corrections. 229
  • Conscience corrupted dare not runne to God. 265. 266
  • Condition of good and euill men, contrary in this life, and after it. 270
  • Con [...]ntine the Great, made too great. 274
  • Court of heauen encreaseth daily. 313. The comely order of it. 89. 314
  • Conuersion. 1
  • Contrition. 160
  • Concord by Christ made a­mong creatures of most con­trary kinds. 152
  • Consolation. 2. It followes mourning. 137
  • Confirmation. 2
  • Couenant temporall and com­mon. 86
  • Creatures declare that God is, but define not what he is. 87. They teach more then man can learne. 88. What a voice the insensible creature hath. 185. All creatures concurre to punish the wicked. 256
  • Creation is a short Prouidence 120. Creation is common, not so the comfort of Crea­tion. Ibid. How it bindes vs to serue God. 121
  • Crosse, a way to the Crowne. 306
  • Crying sinnes. 242
D
  • DAN, why omitted. 291. 292
  • Day of Iudgement. 247. 248. 264. Scorned by the wicked. 266. Delayed vntill Saints be perfected. 269. Terrible to the wicked. 266
  • Death figured by an Horse­man, and why. 228. His Page. Ibid. & 231. It is double. Ibid. Comfort against it. 236. It is compared to Nebuchadnezzars [...]e. [...]40. It ends our misery. 331
  • [Page]Doctrine of Christ and Anti­christ, two Mysteries. 10
  • Doctors of the reformed Church agree all in the mat­ter, differ onely in the Me­thode of the Reuelation. 11
  • Dwelling of God with his Saints in earth, and in hea­uen. 334
E
  • EArthquake. 255
  • Elders twenty foure, cannot signifio Bookes. 90. 91. 150. What they are. 90. Primasius iudgment concerning them. 92. Why they are so called. 90. 91. Their Crownes. 93. 94
  • Ephraim why omitted. 292. 293
  • Examples of deuouring Beasts. 235
  • Executors of wrath, haue all a limited Commission. 232
F
  • FAmine. 229. 220. 221. Horri­ble examples of it. 226
  • Fathers not to be followed in all thing [...]. 92. The Fathers of the first age could hardly vnderstand the Reuelation. 7. They are falsly charged for Heretiques by Iesuites. 244.
  • Feare, a bulwarke against it. 80. What good and what e­uill, men seare most. 265
  • Free-will. 172
G
  • GOD workes in his children that which hee craues of them. 77. Why sometimes hee is put without a name. 182. His Eternity, Iustice, and Mercy. 84. 85. His ope­ration terrible. 96. Gracious. 97. His manifold wisedome seene in the variety of his workes. 107
  • God giueth to man, and man to God, but in different man­ners. 118. Hee is a liuing Lord. 188. How he is said to demand any thing. 310. Hee iudgeth, and hee auengeth. 245
  • God, how hee speakes vnto soules. 247. 310. 311. Hee workes both by good and e­uill Angels. 271. Hee doth what he saith. 283
  • Go to God we cannot, except we go out of our selues. 69
  • Gospell hath a speedy course. 199. It is a ioyfull message, 205. Wrongfully blamed by the world. 222
  • Good men, and euill, vnder the like crosses, the one vnlike the other. 223. Good & euill temporall, is common to good and euill men. 234. But good things are to come to good men, which the wicked shall neuer see. Ibid.
  • Glory of Saints how increased. 296
  • Glorified Saints are Kings in­deed. 312
H
  • HAnds linked, and hearts loc­ked in this age. 175
  • Harpe of a Christian is his [Page] heart. 154. 156. when is it well tuned? 155. 156
  • Hardnesse of heart. 345
  • Heart resembled by a golden Viall. 158. Heart disposed to pray, a fore-runner of grace. 246. It must be the Altar of Burnt-offering, before it can be the Altar of Incense. 304
  • Helim after Marah, what it is. 315
  • Hell. 231
  • Heauen three waies taken in holy Scripture. 65. Heauen­ly things how to be learned. 64. Heauen departing like a scroll. 259
  • Holinesse proper to God. 114
  • Hornes, what they signifie in Scripture. 145. 146
  • Horse white, a type of Prea­chers. 204. The white Horse continueth to the end of the Battell. 209
  • Humility. 109. 110
  • Hymnes of Papists discordant from songs of Saints. 305
  • Hiding from God cannot bee. 265
  • Hearing of God must go before seeing. 77
  • Heauy wrath abides the wicked 233. 234. 256
I
  • IAsper stone. 83. 84
  • Idolatry destroyes Kingdomes and houses. 297
  • Iewes first in the Couenant. 284 Their Tribes not alway rec­koned in order. 286. 287
  • Iesuites do well to enquire for a new Seat for their Pope. 55
  • Image of God is our first and last glory. 279
  • Ioy of heauen how exprest. 166
  • Iudge and reuenge belong to God. 245
  • Iudgements of God righteous. 224
K
  • KIngs earthly not like the Lord. 87. 88
  • Kneeling due to God. 119. And comfortable for our selues. 153. Kneeling in prayer re­commended by S. Iames his example. 308
  • Knowledge that Saints haue in heauen. 247. Conceite of knowledge is a sore enemy to true knowledge. 312
L
  • LEui his comfort. 288
  • Liberty of conscience. 217 218
  • Liberty Christian abused by Libertines. 170
  • Limbus patrum [...]lumbat. 134
  • Linnen of a rare sort. 300
  • Loue broken by them, who pro­fesse one faith. 155. 156
  • Life to come affoords good things. 108. Life threefold giues the Lord. 188. Life of good and euill men haue dif­ferent courses and ends. 325.
  • Life present vaine. 338. and mi­serable. Ibid.
  • Life to come. 325. Happy state of Saints there. 334. Felicity of it. 336. How God shall leade vs in it. 342. How wee shall be changed, 343 [Page] How to be preferred to this life. 346.
M
  • MAN vncleane, both for conception, and conuer­sation. 316. He hath proud Propositions, weake Assump­tions, vaine, and fruitlesse Conclusions. 80. How weake he is in his strongest estate. 258. Man cannot consist without Gods creatures: how can hee then want himselfe? 220
  • Marie not without sinne. 141. 142
  • Mercy first offered, yer iudge­ment be executed. 227. Con­tempt of mercy a sore sinne. 292. Mercy of God to this Ile. 275
  • Meriting vertue is personall and proper to Christ. 164
  • Mirrour for man to looke into. 262
  • Ministers of the Word should be farre from timidity, as farre from timerity. 198. 199
  • Millinaries errour. 176
  • Mourning is good now. 347. Iust causes thereof. Ibid.
N
  • NEw Song. 150. 151. 165
  • Number of elect. 286
O
  • OBedience of bastard Chris­tians i [...]perfect. 157. com­pa [...]d [...] ▪ Echo. Ibid.
  • [...] the Bride, & Bride­groome, and sundry sorts which both of them haue. 158. 159
  • Omnipotencie of God, where­in it consists. 114. Great help of our faith. 106▪ abu­sed by Papists. Ibid.
P
  • PAtience. 316
  • Papists admonished. 55. Re­proued by Angels. 110. Their prayer to creatures well war­ranted. 264. They count vs Heretiques, for singing with Angels and Saints. 309. Pa­pall Purgations are possuti­ons. 314
  • Palme-tree a signe of victorie. 301
  • Peace maruellous in our time. 213. 222. 152. 153▪
  • Persecutors may take away pea [...] [...], not inter­nall. 217. They are profitable to Saints, but pernicious to themselues, 218. and foolish. 248
  • Persecution followes Prea­ching. 210
  • Perfection of parts wee haue, not of degrees. 156
  • Pestilence. 228
  • Prayer, and praise compared, 113. Prayers are sweete O­dours. 158. 159. They should not be made vnto Saints. 160 161. Foure sorts of prayer. Ibid. Comfort against weake prayer. 164. What stiles to God should be vsed in pray­er. 244. Force of prayer. 255. In prayer, teares are better [Page] then talke. 304. Babbling in prayer reproued. 310
  • Praises of God should bee fer­uent. 185. Coldnesse in pray­sing God rebuked. [...]bid. In praysing of God euery Chri­stian should haue his part. 153. 154
  • Preachers grace how it grow­eth. 63. A warning to Prea­chers. 70. They are compa­red to horses sadled and brid­led by Christ, 202. can doe nothing without Christ, 202. 203. The vertue of their toūg 200. They need both bridle and spur, 202. How they are transported by Christ, both in respect of place and prea­ching, 202. 203. Christ wor­keth by them that which themselues know not. 204
  • Preachers should be holy. 204. Their comfort. 288
  • Preaching and [...]all Peace seldome goe together. 210
  • Predictions, diuine argu­ments of diuine prouidence. 72
  • Presence of God is threefold in goodnesse, in grace, in glory, 326. terible to the wicked. 261
  • Prophecie is of things past, pre­sent, and to come. 35. Pro­phecie of the Reuelation not to bee limited to particular times and persons. 29. It goeth not by one interrup­ted course of time. 32. but is sundry times, & sundry waies repeated. 33. It consists of three prophecies, which can­not be confounded, 34. 37. 38 39. 44. 48. 49. it is not to be vnderstood of things past in the old Testament. 71
  • Professors not to bee discoura­ged, for that they are not Preachers. 209. Presumptu­ous professors warned. 325
  • Prerogatiues carnall not to be respected in heauen. 287
  • Pope is the seuenth head of the first beast, and yet the second beast also. 51. His opposite is Christ. ibid.
Q
  • QVestion for Papists. 168.
R
  • RAinebow. 86
  • Redemption is maruellous, and what benefits wee haue by it. 170. 171. It [...] v [...] debtors to Christ in more then wee are worth. 169. It is not vniuersall, 171. wonder­full many waies. 321
  • Religion bastard is alway cruell. 204. wants not its owne Mar­tyrs. 241
  • Recusants rebuked. 292
  • Righteousnesse imputed, and inherent. 319. 320
  • Romane Doctors cannot vn­derstand the Reuelation, and why. 80. How they are to be handled in handling this booke. 11. They are raue­ning Wolues. 214
  • Roman state opposite to Christ vnder Emperours is the first beast, vnder Popes the se­cond. 50. 51
S
  • [Page]SAluation, the glory thereof, is the Lords. 300
  • Sanctus the Martyr. 280
  • Saints sealed in their harts and foreheads. 280. 283. Particu­larly they are known to God. 284. their stability in glory & fauor with God. 299. Felici­ty of Saints glorified. 224. 328 329. They need no creature. 339. Saints are both seruants and sonnes to God. 333. How they shall know others in heauen. 237. 238. Saints, some neerer the Throne then o­thers. 93. Militant Saints how they are said to haue crowns. 93. 94 Saints triumphant not yet perfected. 161. 162. How they pray. 158. How said to reigne vpon earth. 177. 178. Al Saints are fellow-seruants 249. Their number. ibid.
  • Sanctification. 326
  • Sacrifices of a Christian, are three. 175
  • Sardine stone. 83
  • Satan a restlesse enemy. 50. His predictions. 72. None should consult with him. ibid. Hee is a sore enemy to our Peace. 213. He is a Lyon, but chayned. 216
  • Satan thirsts for bloud, and bloud is his destruction, 214 215
  • Seale what it is in generall. 274. Seale of God what it is, ibid. How Christ is sealed of the Father. 278. He hath the seale of God two wayes, ibid. How wee may know if God hath sealed vs. 279. 280. Such as want his Seale, are not his. 281. Seale internall, Christ keepes it, his seruants haue the externall. 276
  • Seales seuen contain a generall prognostication of things to come. 39. The first seale too narrowly limited by some. 29. 31. It continues to the worlds end. 30. None of al the seales but the sixt is bound to a par­ticular time. 40. Sixt seale how to be accōmodated. 40. 41. 251. 252. Summe of the seales. 190. Fist & sixt seales explaned in the seuenth chapter. 43. Seales limited to seuen yeares. 221
  • Seuenth chapter a pendicle of the sixt. 43. 268
  • Seruice of God commended. 329. 330
  • Seruants of Satan and sin, how [...]. [...] ▪ The profit of all seruice we doe to God, re­dounds to our selu [...]. 335. Not to God. ibid. Yet hee craues it, that he may doe vs good for it. 336
  • Scripture hath three sorts of bookes. 1. Obscurity thereof. 128. Why Papists call it ob­scure. 129. Perfection of it. 132
  • Sight three-fold. 161. Naturall sight is no comfort without the spirituall. 63. Sight which S. Iohn saw, was internall, ima­ginary, and intellectuall. 61. Sight of God what it doth. 79. Who shall get it. 178. Sight that Saints haue [...]ur of the body. 237
  • [Page] [...]igne of the Crosse. 277
  • Similitudes of holy Scripture are from most excellent things in Nature. 300
  • [...]inne an vncleanenesse. 317
  • Song of Saints why called a new Song. 165
  • Soules immortality. 238
  • Spirit, how S. Iohn was in the Spirit. 75
  • Spanish Army handled not vn­like the Syrians of old. 213
  • Starres falling like figges, what they signifie. 258
  • Sunne darkened. 249. The heat thereof hurtfull to m [...]ny. 340
T
  • THankesgiuing. 160. 310
  • Throne of God. 77. Court about it and before it. 78
  • Threatnings most generall ad­mit exceptions. 292
  • Three things men would haue from God, and hee will not giue them: 235. Because men will not receiue one thing which God offereth to men. Ibid.
  • Tribulation in this life. 315. It is Nebuchadnezzars fire, Gods Flayle and Wine-presse. 314. As it hath an in-gate, so an out-gate. 305. It is measured by God. 307
  • Trinity in the God-head. 84. 113
  • Types should be rightly accom­modated. 77. 78
V
  • VAriety with vnity, makes the sweeter Harmony. 305
  • Victory cannot be without figh­ting. 302. Figured by the Palme-tree. 294
  • Victory is sure to Saints, yer e­uer they fight. 209. 210
  • Vision preparatory in the fourth and fifth chapter. 57. Properly preparing for the Visions of Prediction. 59. 79
  • Voice of God calleth men vp­ward, Satans on the contra­ry. 70. Voice of Gods mercy sounded to apostate man, neuer to apostate Angell. 71 Now it is a Trumpet, and a Thunder. 194. 68. The Voice which S. Iohn heard, how it was vttored. 67. Loud and li [...]ely. 69. Miserable are they who heare it not. 67
  • Vials and Trumpets how they differ. 46. 47
W
  • WAlking here is by faith, not by sight. 1 [...]4
  • Washing three-fold, whereof we stand in need. 317. How is it that Saints need wash­ing, sith Christ is their gar­ment: 319. And how Saints are said to wash themselues. 318
  • White Rayment. 95. 247. 299. 300
  • Wicked men, why some of them are plagued now, and some spared. 233. They want the Creator now, and shortly shall also want the creature. 256. 257. In their trouble they runne to the creature. 256
  • [Page]Words last of our Lord should be best remembred. 4
  • Worke with God should we, in the worke of our saluation. 319
  • World figured by a glassic Sea, and the Moone. 98. 99. Best pleasures thereof like wa­ters of the salt Sea. 101. It shal fall yer it be rip [...]. [...]58. How all creatures in it shall bee changed in the lost Day▪ 259
  • Worldlings called Inhabitants of the earth, and why? [...]46
  • Worship due to God onely. 308
  • Wrath of God is a fire. 227
FINIS.

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