PATHMOS: OR, A COMMENTARY ON THE REVELATION of Saint JOHN, divided into three several Prophecies. THE FIRST PROPHECY contained in the fourth, fifth, sixth and seventh Chapters. By Mr. WILLIAM COWPER, Bishop of Galloway. Abacuk 2. 3. The Vision is yet for an appointed time, but at the last it shall speak, and not lie; though it tarry, wait: for it shall surely come, and shall not stay. LONDON, Printed by George Purslow, for john Budge, and are to be sold at the sign of the green Dragon in Paul's Churchyard. 1619. TO THE RIGHT HONOURABLE LORD, my Lord of Binning: Precedent of the College of JUSTICE; Secretary to his Majesty, and one of his highness most Honourable Privy Council in both the Kingdoms. MY LORD; THIS prophesy was properly compared by Primasius, to a precious Gem, or Oriental Pearl, not found in the cliffs of rocks, or shells of fishes but sent from Heaven for a Present to the Church on Earth, by jesus the splendour of the glory of his Father, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hebr. 1. 3. Luk. 1. 78. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that bright Orient, which hath visited us from on high. He giveth it in a Love-token to his Church, who for it gave himself to the death. Doubtless it must be some great Present, which is sent from so great a King, by the hand of that Servant whom he loved best in the world. This jewel hath come in the hands of many, who being strangers, not acquainted with Canaan, from which it came, have out of wrong conception judged it to be adulterine. But all the Lords Lapidaries, who have seen the precious stones, wherewith the walls of Heavenly jerusalem are garnished, have easily perceived this to be from heaven also; yea, and among all the rest, most admirable, for it partakes with all these, both in colour and virtue, and serveth Saints, not for decoration only, but declaration also of many secrets, which greatly concern their state. Of old, urim and Thummim were placed by God in that pectoral of the high Priest, called by the jews, Hosen, by the greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: but what it was, or how by it God gave answer to his people Israel, many Divines in that point are divinators, speaking more out of conjecture, then certain knowledge. josephus records, that these stones by joseph. Antiquit. lib. 3. c. 12. change of their colour, gave signification of things to fall out; either adverse or prosperous. Sigonius in his Treatise of the Hebrews Sigon. de repub. Heb. lib. 5. Republic, seems to have followed him. The report that Suidas brings from an uncertain Author, is as uncertain as the Author, that if battle was imminent, the stones turned red; if death was foretold, they turned black; if no change of estate was to ensue, than the stones changed not their colour at all. One thing is sure, God by them gave answer to his servants that sought him, as may be cleared by many places of Scripture. But of this book we may boldly affirm, that it is indeed a heavenly Oracle, foretelling in types, the truth of things, as they were to fall out to the world's end: at the first it showeth a white colour, importing comfortable grace by the Gospel now, and immortal glory hereafter. Incontinent it turneth to a red colour, foreshowing bloody persecutions which Saints must suffer, before they enjoy the Crown. Then again it appeareth with a black colour, to declare that blackness of wrath temporal and eternal, which abideth the enemies of the Church. In some parts it looketh dark, in others, clear like the Crystal, yet through all, more or less transparent, and therewith variable with sundry sheds, among which most apparent are three several ranks of sevens, stretching themselves in most comely order through this jewel, and wherein the Lord hath secretly enclosed treasures of manifold wisdom. In the Seals unsealed, secrets are disclosed: In the Trumpets, battles are denounced: In the vials, plagues are powered out. The purpose in these three is not one, yet by a comely proportion and correspondence, do they answer one to another. Many have handled this jewel, not to find it by their labour, (that were impossible) but to find themselves by the value of it. For that cause among others, I have also looked upon it, truly for none other end, but that I might learn from it; and now what I have seen, I show, submitting myself to the Church, for whose profit I have taken these pains. If the light of the book hereby be any way increased, and comfort arise to the good Christian, the praise is the Lords, and under God thanks is due to your Lordship; for by your loving counsel & care, I have been relieved of many intricate matters of Law, and found the greater leisure and liberty both, to attend my studies. Thus hath your Lordship been a Maecenas to me indeed. Good men oftentimes are forced to express great affections by small means, and so now it fareth with me; yet I trust your Lordship will esteem of me, not as I am, but as I desire to be on your behalf. But it is no reason I should requite deeds with words. I know, your Lordship doth neither like them, nor need them. Where Virtue giveth out her beams, even her enemies are forced to acknowledge her glory: yet thus much out of duty must I speak, that by many chords of love hath your God bound you to be thankful to him. Virtue is weak without some adversity, neither can that felicity be found on earth, that communicates not with some cross. Some are raised to wealth, but the less regarded by reason of their base Lineage: Some, Noble by parentage, but depressed with poverty: many beautified both with Nobility and riches, who want the delight of children; others have the comfort of children, but with the turning of a few years, they turn crosses unto them; there is no estate so prosperous, against which there is not just cause of complaint: Thus runneth the common currant of worldly courses here on earth. But will your Lordship turn your eyes a little from others, and look to yourself; you shall see what cause your Lordship hath above others to say with David, Many ways hath the Lord been beneficial to his Servant, being for Lineage descended of a wise, and worthy Father, of an Honourable Family, famous among many others of that most flourishing Tribe of Hamilton; Honourable also for the places of honour which you possess, but much more for the virtue whereby you have worthily deserved them; for it is a greater thing to deserve Honour, then to have it, but where by Virtue it is obtained, by Wisdom increased, and by good Government retained, (all which are evident in your Lordship:) What can be more? Your children (thanks be to God) no crosses, but comforts, like branches of the Olive, Psalm. 127. 3. promised to such as fear God, they stretch out themselves from the sides of your Tabie, and without disparagement, are matched with the mighty Cedars of the Land. For yourself I have nothing to say, but that which I know, no man can gainsay: If quickness of engine, vigour of ready wit, wisdom in words, discretion in deeds, secrecy in thoughts beseeming a Secretary, fidelity in service of your Sovereign; surety in friendship, modesty in all your behaviour: If education of your children in true Religion: If good example in the observance of God his public worship every Sabbath: If indefatigable pains in your Calling, for the good of the public State, wherein nothing can be seen all the days of the week, but Catenati labores mutandi semper gravioribus; so that justly it may be admired how in so weak a body, such restless labour of mind may be sustained. If all these (I say) may commend any man, then hath your Lordship witnesses enough to speak for you, and needs not the testimony of others. Lo now, what a heap of good things hath the Lord multiplied upon you! what remains, but that you consider with David, What shall I render to the Lord for Psalm. 116. 12. all his benefits towards me? He himself will give you the answer; My well-doing extends not to the Lord, but Psalm. 16. to the Saints that are in the earth, and to the Excellent, all my delight is in them. Great cause had David to love jonathan, he could not get himself to requite his kindness, but he inquired if any man were left of the house of Saul, that he might show him mercy for Jonathan's sake: 2. Sam. 9 1. 2. and when he understood that he had a weak son, Mephibosheth, lame of both his feet, he despised him not for his inability, but advanced him for Jonathan's sake, Vers. 11. 13. to eat at his own table, as one of the King's sons. My Lord; our jonathan is the Lord jesus: we have not himself, but for his sake we are bound to show mercy to his Mephibosheths; these are the Levites, the Widow, the Fatherless, the Poor, the Stranger, and the Oppressed. Let not the Levite want the comfort of the Law in his righteous cause: Look with a tender eye to the upright action of weak and impotent men; God is a righteous judge to all men, but he hath taken these above others, under his singular protection. Think it your honour and happiness also to be a Protector of them. So shall your Lordship prosper still, and God shall 'stablish blessings upon 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 Revelation. TO this admired Discoverer give place, Ye who first tamed the Sea, the Winds outran, And matched the days bright Coachman in your race, Americus, Columbus, Magellan. It is most true, that your ingenious care And well-spent pains, another world brought forth; For Beasts, Birds, Trees, for Gems and Metals rare, Yet all being earth, was but of earthly worth. He a more precious World to us descries, Rich in more Treasure than both Indeses contain: Fair in more beauty than man's wit can feign, Whose Sun not sets, whose people never dies. Earth should your Brows deck with stil-verdant Bays, But heavens crown his with Stars immortal rays. Master William Drumond of Sawthorn-denne. Another. Reaper's, not few, did labour in this field, And it to them great store of fruit did yield: But here comes one apace behind them all, To gather up what by their hand did fall. Peruse his stuff, and thou shalt for thy gaining Find, more than others Harust to be his gleaning. I. A. PATHMOS. A COMMENTARY UPON THE FIRST Prophecy of the Revelation of S. john, contained in the fourth, fifth, sixth, and seventh Chapters. Mine Help is in the Name of the LORD. THE whole books of holy The books of holy Scripture are of three ranks, rendering a threefold fruit. Scripture are of three ranks, Historical, Doctrinal, Prophetical, they being so denominate from the principal matter in them contained. Of all these conjunctly, arises unto us, a threefold fruit: the first, of Conversion, the 1 Of Conversion. second, of Consolation, the third, of Confirmation. The first, once for all, is touched by the Psalmist: The Law of the Lord is perfect, converting the soul. Psal. 19 7. The second, by the Apostle; Whatsoever things Rom. 15. 4. are written, are written for our learning, that we through patience, and comfort of the Scriptures might have hope. It is true indeed, Many are the troubles 2 Of Consolation. of the righteous, yet against every cross, the Lord hath given us in his Word, sufficient consolation. Psal. 34. 19 The third is set down by our Saviour; These 3 Of Confirmation. things have I said unto you, that ye should not be offended, that when the hour shall come, ye might joh. 16. 4. remember that I told you of them. And this fruit of confirmation, we have especially by books Prophetical. Of this nature is this book, as is clear by the This book of the Revelation is Prophetical. titles given unto it, for in the first verse of the first Chapter, it is called an Apocalypse or Revelation, that is, an opening, or uncovering of things, which were hid, and secret before: and in the fourth verse it is called A Prophecy: Thus have we it not only a Prophecy, or prediction of things to come, but a prophecy revealed, and expounded, partly by Christ, and partly by the Angel. And this is to be noted, that where other books And it serves especially to confirm us in the faith. of holy Scripture are written to instruct us in the faith, and to teach us, what we must do, if we would be saved; this book is written, not so much to instruct us in the faith (though in part it do that also) as to confirm us in it, that for no violent persecution following it, for no fraudulent heresy by deceit impugning it, for no external change befalling the Church, for no prosperous prevailing of the enemies thereof (as for a time will appear to the world) we should forsake that faith, which the Lord jesus, and his Apostles have taught us in the Gospel. The Author of it, is God the Father, from him This book the Father gives to the Son, the Son to an Angel, and the Angel to Saint john, that he might give it to the Church. it cometh by this order: the Father gives it to the Son, the Son to an Angel, the Angel giveth it to S. john, and S. john sends it to the Church. The matter whereof it entreats, is comprised in this short sum: In it God showeth to his servants things, which must shortly be done, namely, Revel. 1. 1. concerning the Church, her persecutions by enemies, The general matter of this Prophecy. the changes and mutations of the visible state thereof, defections of Apostates, illusions of Heretics, fearful eclipses of the light of the Gospel: All these were to fall out in that hour of tentation to come upon all the world, for Reu. 3. 10. trial of them that dwell upon the earth. And in this Prophecy are distinctly foretold by the Lord, that his Saints and servants in all ages might be confirmed against them, when they should see them come to pass, knowing that they fall not out by accident, nor by the will or power of man, but according to the determinate counsel of God, who hath also let his Church see beforehand a comfortable outgate, and end of them all. And as both for the Matter, and Author, this The time when this book was written, commends it greatly to us. book should be welcome to us, so the circumstance of the time doth greatly commend it. It was sent unto us after the Ascension of our Lord, and is the last breath of the Spirit wherewith he inspired the Writers of holy Scripture. No Scripture is to be expected after this. It is the last Love-token of our Lord, and loving Husband, after which he will write no more unto us, but will come himself: he hath sent it to us with the Disciple, whom he loved best, and who was the last, and longest liver of all the Disciples. Kind children remember best the words The last words of our Lord, should be best remembered. spoken by their fathers on their deathbed: and if it were possible that after death, they could receive any information from them, O, in what estimation would they have it! All the words of our Lord should be laid up in our hearts; but specially these which he uttered in the time of his death and Passion: and most of all, these, by which now after his Resurrection & Ascension, he speaketh unto us. There are many now a days companions to the rich Glutton, and his brethren, they will not believe Moses and the Prophets, but Luke 16. 31. if one came from the dead, then would they amend their lives. This is a Proverb frequent in their An answer to Atheists, who will have one from the dead to teach them. mouths: but now this excuse also is taken from them: Our Lord jesus is risen from the dead, and after his resurrection witnesses unto us, what fearful wrath is reserved for the wicked, what unspeakable joy prepared for the godly; if for all this they will not believe, nor amend their lives, are they not worthy of the greater condemnation? About threescore years after his ascension, our Lord sent this Revelation. In the eighteenth year of the Emperor Tiberius, our Lord suffered for our sins, he rose again from the dead, ascended on high, and led captivity captive. About the fourteenth year of Ephe. 4. 8. Domitian gave he this Revelation to S. john in the I'll Pathmos: so witnesss Irenaeus; Non multun●… 〈◊〉. lib. 5. 〈◊〉. 〈◊〉. ante temporis Apocalypsin vidit joannes, sed poene sub nostro saeculo ad finem Domitiani imperii: It is not long (said he) since S. john saw this Revelation, but almost in our own days, about the end of the Domitian Empire: fifty days after his Ascension he sent down that promised Spirit the Comforter: Buchol●…er. chronol. So fifty years and ten after that, he sent down this comfortable Book of Prophecy, containing a general project and view of all the estates of his Church until the world's end. Doubtless, this hath proceeded of his loving To keep his Church from fainting under trouble, till he come himself. kindness toward his poor Church: he foresaw the great and manifold troubles, that were to befall her; he knew it was to be a long time (in respect of us) between his Ascension, and second coming; that therefore his Church should not faint, our Lord and Love, hath sent us this Present, and Love-letter, that we may run unto it, as Aaron, and the Church of old did to the Oracle, to know what shall be the end of all these battles of Saints militant here 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 ourselves to be spoiled, By two scandals would satan scar us from this book. and defrauded of the comfort contained in this book, by these instruments of the Serpent, who either disclaim the authority of this book, or then would scar us from it, by a pretence of the obscurity thereof; for these are the two scandals which offend many, and make them, if not utterly to reject, at least too lightly, & misregard this heavenly Present. As for the first, albeit there need no testimony 1 By denying authority of it. of man, where Divine Authority gives out the decree, Blessed is he who reads, and they who hear the words of this prophecy; yet man may very well Reu. 1. 3. be brought in against man, and what hath been said by any against it, is easily disproved by that, which others, more ancient, and more worthy credit, have spoken for it. justinus Martyr, Revelationem justin. Mar●…n Dialog. 〈◊〉 tryph. cont. judcos. hanc joanni, qui unus erat Apostolorum Christi, factam esse testatur: justine Martyr, who wrote about an hundred and fifty years after Christ, witnesses that this Revelation was made to S. john, who was one of Christ his Disciples. Irenaeus ten years 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 civit. Dei lib. 20. cap. 17. and S. Augustine do concur; Nec illud mediocre, quod de throno Dei exire slwium legimus, sic enim habes, dicente joanne evangelista; that which is written, Reu. 22. of a river of the water of life flowing from the Throne, Ambrose takes it up plainly, as written to S. john the Evangelist. Augustine, as I have said, hath the like. But this point I leave, as being sufficiently handled by the Writers of our Cotter. prolegom. in Apoc. time; namely, and at greatest length, by Cotterius. The other scandal of obscurity is easily removed, 2 By pretending the obscurity of it. if the exposition of the prophecy run not before the execution thereof. It was hard to the Fathers of the first ages to understand this book so clearly, as now by God's grace, his servants may. No marvel though S. Jerome in jerom. 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 dark, and obscure sentences, but when they are fulfilled, Tunc liquidam Iren. lib. 4. ca 43. habent, & certam expositionem, then have they a clear, and sure exposition. Yet S. Augustine mitigates that difficulty alleged by S. Jerome, and leaves us some better hopes: he grants this, In Apocalypsi multa obscurè dicuntur, ut mentem legentis exerceant; that in the Revelation many things are difficult, whereby the minds of those, who read it, may be exercised: yet to encourage us, he subjoineth, Pauca tamen in co sunt, ex quorum Aug. de civit. Dei lib. 20. cap. 17. manifestatione indagentur caetera cum labour, that there are some things in it so plainly manifested, as that they may lead us to the understanding of the rest, if we take pains to learn them. Victorinus, Primasius, and others, who wrote It was hard for Fathers of the first age to understand this book. above a thousand years since upon this book, are indeed to be praised for their pains. Glory be to God, out of all their labours, some light ariseth to this prophecy: but let the Reader remember, that they are not always to be followed in their sense: Certius est, & sine periculo sustinere adimpletionem Iren. lib. 5. cont. Valent. prophetiae, quam divinare: It is more sure to await the accomplishment of the prophecy, then to divine of it beforehand. What made john the Baptist, a greater Prophet than Esay, or any other More easy 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 be accomplished. And the same is the reason, why the meanest now in the Kingdom of Math. 11. 11. God is greater than the Baptist: And why men now in the holy Calling, are able to show more clearly the meaning of this prophecy, than others more famous, and worthy Lights could have done before. But to conclude this point. In the entry of this God will have this book read, and revealed, and not concealed. book (as I said) a blessing is pronounced upon them, that read, or hear the words of this prophecy, and in the end of it, a special command is given to S. john, Seal not the words of the Revel. 22. 10. Prophecy of this book, for the time is at hand, wherein the Lord evidently declares, that he will not have this book concealed and hid, but handled, and revealed. This is sufficient to stop the mouths of all them, who under whatsoever pretence give out, that this book should not be meddled with at all. What else is this, but to close that, which Christ hath opened, to conceal that which God hath revealed, and in a word to seal up the Prophecy, which the Lord expressly hath commanded▪ not to be sealed? Yet is it to be observed, that many both of the Popish Doctors cannot understand this Prophecy. ancient, and modern Writers, expounding this book, do rather obscure it, then open it, forcing it violently to follow their conceits, not submitting themselves humbly to follow it. The Jesuits of Rheims have commented upon it; In like manner the Jesuits, 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 Prophecy: Neither is it possible that such as are possessed with the spirit of Antichrist, can see the true meaning of this Revelation; for our Lord sends it to be revealed to his servants. As the As the jews loved the name of Christ, but hated himself: jews loved the name of Christ, but hated himself, not knowing him, when he was among them; For if they had known him, they would not have crucified 1. Cor. 2. 8. the God of glory; And even unto this day in reading Moses and the Prophets, who bear witness of Christ, their most learned Rabbins cannot see Christ: For (as saith the Apostle) their minds are 2. Cor. 3. 15. covered with a vail. So the Papists, notwithstanding they hate the So Papists hate the name of Antichrist, but honour himself: very name of Antichrist, yet do they honour himself; they read, and interpret this prophecy, which pointeth out Antichrist plainly, in all his marks, and designeth his Chair, and Seat of Residence, to be Rome, the City situate upon seven Hills, and ruler of the earth, when S. john wrote this Revelation; yet do not the most learned among them rightly conceive it, but labour all Yea, they defend Antichrist by the same Arguments by which Iewes impugned Christ. they can, to cover and obscure it. Yea, by the same arguments Popish Doctors defend their Antichrist, by which Rabbins, or jewish Doctors impugned Christ: for was not this their great reason, which they used against our Lord, Do any of the Rulers or pharisees believe in him? john 7. 48, 49. But this people who know not the Law, are cursed. And truly strange it is, among all the Noblemen of the jews, we read of none, who did believe in him, but joseph of Arimathea; and of all their learned pharisees, we read of none, who believed in him, but Nicodemus. Was this a good argument then, that Christ could not be the Christ, because Rulers and pharisees believed 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 believe so? But let not us be deceived with such shadows. Shall we have the faith of Christ in respect of persons? Shall we judge of truth, and untruth, by the multitude, greatness, 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 understand not. name, and usurped title of a Church, be sufficient to impugn the Church? There are many great in the world, of small account with the Lord; there are many learned in Humanity, mere ignorants in Divinity. The doctrine of Christ is called, A mystery of godliness; the doctrine of Antichrist 1. Tim. 3. 16. is also called, A mystery of iniquity. Both are 2. Thess. 2. 7. mysteries: and great Doctors, in respect of human literature and reputation, may be ignorant of both. I thank thee, O Father, that hast hid these Math. 11. 25. things from wise men, and hast revealed them to babes, and sucklings. But to return, where these Romish Doctors in exposition of this book fall upon any point of Romish Doctors should be handled, as Primasius did the heretic Ticonius. truth, we shall do with them, as Primasius professeth he had done with Ticonius the Donatist, who wrote upon this book of the Revelation before him, he made choice of the good, and rejected the evil, for these are his words: Sicut enim pretiosa Primas. Prolegon. in Apoc. in stercore gemma, à prudente debet colligi, curari, & dignitati ingenuae restitui; ita undecunque veritas clareat, catholicae deferenda est unitati, huic enim soli competit, quicquid veritas etiam foris personârit: justè namque fides, à perfidis colligit, quod sui juris esse cognoverit: For as a precious pearl in a dunghill, if a wise man see it, he will take it up, purge it, and restore it to the former beauty; so verity wheresoever, is to be referred unto catholic unity; for to the Church only, belongeth all that, which truth hath sounded, even by these who are without: and justly may faith gather from Infidels any thing which she knoweth to be her own. And this for Heretical Writers upon this book. As for other orthodox Writers, concerning Difference among Doctors of the reformed Church, is only about the method of the book. the faith, I acknowledge that the Church hath been greatly benefited by their godly labours. Every one of them brings by course some measure of light to clear this Prophecy: where they are miscarried, it is for not perceiving the method, and order which the Spirit of God useth in it, but enforcing upon it a method of their own, have in many things rather expressed their own mind, than opened the meaning of this Prophecy, 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 every one of their works, that have come in mine hands, and thereafter set down that, which it hath pleased▪ God to communicate unto me, and in all humility will submit it to the judgement and correction of the Church. The greatest difference will be about the method, Otherwise for the matter, they all sound out one voice. which as it seems to me, the very natural course of the Prophecy, and thread of the Text itself proposeth unto us. As for the matter itself, and substance of the Prophecy, all the Doctors of the Churches reform agree in one sweet harmony: All their pens are like the Pitchers of G●…deon, his three hundred soldiers rattling, judg. 7. 19 sounding, yea importing present terror, and destruction to their enemies the Midianites and Amal●…kites, who were without number: All their tongues are like the Trumpets of Rams Horns, josh. 6. blowing with one consent the downfall of the walls of jericho: contemptible means 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, even by temporal judgements here upon earth. The Writers upon this Prophecy, which I I have seen, are these. A Catalogue of Writers on the Revelation, seen by the Author, and a short abridgement of their Commentaries. THe eldest is Victorinus, Episcopus Pictaniensis, Bishop of Poitiers; He lived after our Lord two hundred and seventy years. I find him at the 1 Lived, year 270. after our Lord. end of Theophilactus his Commentaries upon the Epistles, and some Prophets, printed at Paris in the year 1548. He shortly paraphrases the Prophecy according to the order of the Chapters. Primasius, an African Bishop is next unto him. 2 Lived, year 440. Some thinks, as Trithemius testifies, that he was the disciple of S. Augustine. He lived about the year of our Lord 440. and was Bishop of Utica: he divides this Prophecy into two books, one contained in the first twelve Chapters, the other in the rest to the end: more particularly again, he parts the whole in fine books: His book is printed Coloniae, anno 1535. Hugo Cardinalis lived about the year 1240. 3 Lived, year 1240. he divides the book into seven visions, as many other also do. 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 fifth, from it to the eighteenth; the sixth, in the eighteen, nineteen, and 4 Author, and time, uncertain. twenty; the seventh, in the two last chapters. An old Manuscript, Folio, expressing no certain Author: in most things it is consonant to Hugo. 5 Printed year 1555. Dionysius Carthusianus, printed at Paris, in the year 1555, handles this book according to the order of the Chapters, and warns the Reader in his Prologue, that it is Prophetalis liber, a Prophetical book, yet not without good doctrine; for, albeit, saith he, in the new Testament, some books be Legal, namely, the four Evangelists; others again be Historical, as the Acts of the Apostles; and others sapiential, such as the Epistles, and this only Prophetical, Certum tamen est in quolibet genere librorum istorum, aliqua de aliorum librorum materia contineri: yet it is most certain, that in anyone of these sort of books, the matter of other books is also someway contained. 6 Printed, time not expressed. Lyra hath a short Paraphrase on the Revelation. D. Doctor Chytraeus, his book Printed at Viteberg, 7 Printed year 1571. in the year 1571. divides this Prophecy into seven Visions. The first presents a clear description of Christ, supreme King, and high Priest of his Church, and openeth up the state and form of Church-government 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 foretold unto the Church. The fourth, from the twelfth to the fifteenth, foreshoweth the battle of the Church with the Dragon, and with the new and old Roman Empire, wherein we have also a discovery of Antichrist. The fifth is in the fifteenth and sixteenth Chapters, containing the vials of wrath, powered out upon the worshippers of the Beast. The sixth Vision is from the seventeenth Chapter to the one and twentieth; and it entreats of the punishment of Antichrist. The seventh and last is a Vision of the Church Triumphant, in the two last Chapters. 8 Printed year 1573. Bullingerus his book printed at London, in the year 1573. a judicious, and solid Writer agreeth with them, who divide this Prophecy into seven Visions. Alphonsus Conradus Mantuanus, his book printed 9 Printed year 1560. Basileae in the year 1560. He dedicates it to the mighty Monarch of heaven and earth, The Lord jesus Christ, and follows them who divides this Prophecy in seven Visions. D. Guilielmus Fulco Anglus, a learned, and modest 10 Printed year 1573. Writer, his book printed at London in the year 1573. divides this Prophecy 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 year 1584. goeth also 11 Printed year 1584. with them who parteth this book into seven Visions. Collado, printed Morgiis, in the year 1584. will 12 Printed year 1584. have the Apocalypse to be a collection of threefold sort of signs, tending all to one and the self-same purpose, to wit, Seals, Trumpets, and Vials; these three signify all one thing: so that, in his judgement, the matter of the first Seal, first Trumpet, & first Vial, is all one, & so he thinks also of the rest. james Brocard, his judgement is, that in the 13 Uncertain. Revelation those things are handled, and in distinct order set forth, which Moses and the Prophets have written of the state of the Gospel, and of the latter times. In a word, he calls it a conclusion, and sum of the holy Scripture, in, and about those things which concern Prophecy, and leads them to the end of the works of God. And he will have this in such so●… a Prophecy of things to come, that those which are past, be also understood: with other things, not much pertinent to this Prophecy. Leo Jude, a Tigurine Preacher, translated out of 14 The time not set down. Dutch into English by Edmond Allen, about this same time wrote a pretty and godly Paraphrase upon this book, according to the order of the Chapters. junius, printed at Heidelberg, in the year 15 Printed year 1591. 1591. the Prophetical part of this book, saith he, begins at the fourth Chapter, and is distinguished into two Histories, whereof the one he makes to be common and general, pertaining to the whole world, from the fourth to the tenth Chapter; the other a special Prophecy, containing the estate of the Church Militant, from the tenth Chapter, to the two and twentieth. Carolus Gallus, printed at Leiden, in the year 16 Printed year 1592. 1592. will have the whole time, from the days of S. john to the last Day, divided into seven ages, which by four sundry pleasant pictures, as he calls them, or representations, are proposed unto us: First, in the seven Epistles: Next, in the seven Seals: Thirdly, in seven Trumpets: Lastly, in seven Vials. By these four pictures, the lively image of Divine Providence, governing his Church through all the seven ages, is figured unto us. The seven ages he divides this way: the first is from S. john his days to Constantine, the second from Constantine to Phocas, the third from Phocas to Carolus Magnus, the fourth from Carolus to Conradus the first, the fifth from that to Rodolphus, the sixth from Rodolphus to Carolus Quintus, the seventh, from him to the second coming of the great King, The Lord jesus Christ. Fox, an Englishman, printed in the year 1596. 17 Printed year 1596. contents him with this general: that nothing in time past hath, or in time to come shall fall out in the Church, whereof we have not a lively delineation in this Book, plainly represented to the eyes, and ears of them who look upon it, that it may most justly be doubted, whether this book be a Prophecy, or an Ecclesiastical History, wherein things to fall out, are set down, as if they were already fallen out; neither have they otherwise fallen out, than this Prophecy hath pronounced beforehand; for according unto it things come to pass. George Gifford, Englishman, printed at London, in 18 Printed year 1596. the year 1596. he maketh this Book to be a prophecy, which openeth the state of things to come from Christ his days, to his second coming. From the fourth Chapter to the twelfth, in his judgement, there is one Vision, which from the twelfth again to the end, is more largely, and clearly explained. He is a modest, and a godly Writer. Forthaeus, an Englishman also, printed at London, 19 Printed year 1597. in the year 1597. maketh two parts of the Revelation. The first is a description of the present estate of the Church, as it was in the days of S. john, and this is contained in the first three Chapters. The other is a Prophecy of the estate of the Church to come, and it is twofold: First, of the Church Militant, to the one and twentieth Chapter, then of the Church Triumphant, in the two last Chapters. The Prophecy of the Church Militant hath two parts; first, a Vision in the fourth and fifth Chapters; next, a prediction of things to come, distinguished into four times; the first, from S. john his days to Constantine the Great; these are declared in the six Seals. The second, from the days of Constantine, to the restitution of the Gospel: these are contained in the six Trumpets, whereof four are less temptations; the first of Arius, the second of Constantius, and julian the Apostate, the third of Macedontus, the fourth of Nestorius, the other two proclaim greater troubles to come upon the Church by the Pope, in the fifth Trumpet, and Mahomet in the sixth. The third is from the restitution of the Gospel, to the end of the world. The fourth is at the end of the world in the seventh Trumpet, in the fifteenth verse of the eleventh chapter: and thus ends the first Prophecy of the Church Militant. The second Prophecy 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 year 1320, next, from that year unto this day: This for the second Prophecy; a plainer exposition whereof we have set down, Chapters seventeen, eighteen, nineteen. Jesuits of Rheims in their new Testament, printed 20 Printed year 1601. in the year 1601▪ have some Marginal Notes, and Observations on this book: whereof we shall speak, God-willing, as they occur. Franciscus Ribera jesuit, printed at Antwerp, in 21 Printed year 1603. the year 1603. in his Commentary upon the tenth chapter, at the end, divides this Prophecy into two parts; the first is contained in the first eleven chapters, declaring such calamities as were to fall out until the coming of Antichrist; the other is extended from the twelfth chapter to the end, and is a particular Prophecy of Antichrist, and of the troubles the Church was to suffer by him; concluding with a prediction of the last judgement, and of the blessed estate of Saints. Blasius Viega, jesuit, printed Coloniae Agrippinae, 22 Printed year 1603. in the year 1603. divides this Prophecy into seven Visions. Dent, Englishman, printed at London, in the year 23 Printed year 1607. 1607. In this book, saith he, for the general matter of it, we have large and lively descriptions of Christ his Person, and Offices; of the Church, and Ministers thereof; of the persecutions which it must sustain; and of God his merciful providence delivering it in all extremities. William Symonds, printed at London, in the year 24 Printed year 1606. 1606. intitulates his Commentary, Pisgah evangelica: he confesseth himself, in his Epistle Dedicatory, that the manner of his Exposition is somewhat new, which will be easily granted of any that reads it. He protests in like manner, that he hath fully satisfied himself, whereof the less hope remains that he shall satisfy others. One thing I must say, by his leave, it seems strange he hath not been afraid to invert the order, not of chapters only, but verses also: he hath jumbled them one through another in most confused manner, and beaten them, as we say, into an hodge-podge: But God is the God of order, and not of confusion. joannes Winckelmannus, printed at Francfort in 25 Printed year 1609. the year 1609. followeth them who part this prophecy into seven Visions. Grasserus a German, printed Tiguri, in the year 26 Printed year 1610. 1610. reduces this whole Book unto these three: first, the manifold means that Satan useth to subvert the Church, and 'stablish his own Kingdom: Secondly, the great judgements of God, by which he shall plague the world for opponing themselves to the Gospel: Thirdly, remedies given to Saints to comfort, and confirm them against the difficulties of their pilgrimage. Of these three (saith he) consists this book. john Napeir, Laird of Merchistoun, our Countryman, 27 Printed year 1611. worthily renowned, as peerless indeed, for many other his learned works, and specially for his great pains taken upon this book, out of rare learning, and singular Ingene, which are not commonly found in men of great rank. Cotterius gives him great praise, but takes it back again too suddenly to himself: He compares the Revelation to a golden Mine. Naiperus aurifodinam invenit, Vignerus ostendit, Ego vero aurum inde erui: Naiper found it, Vigner hath showed it, but I (saith he) have digged, and wrought the gold out of it. He hath resolved this book by a marvelous Artifice, that it is not unlike a building standing upon six and thirty props, or pillars; these are his propositions, so ingenuously indented, and combined one with another, that the fall of one, imports the destruction of all. Most certain it is, that his pains have been exceeding profitable, for the discovering of many hard, and obscure places of this Prophecy. The Exemplar which I have seen, is printed at London, in the year 1611. Mathias Ho hath a large Commentary on the 28 Printed year 1611. Revelation, printed Lipsiae, anno 1611. Raphael Eglinus, Tigurinus, printed also in the 29 Printed year 1611. year 1611, parts this Prophecy into three, according to Christ his three Offices: his Prophetical office he expresses in the first three Chapters; his Priestly Office, from the fourth Chapter to the fourteenth; his Kingly Office, from that to the end: But this Method, with those of Dent, and Grasserus, are too general, and may convene almost to any other book of holy Scripture, as well as unto this. Brightmannus Anglus, printed in the year 1612. 30 Printed year 1612. divides this book into a Preface and an Epistle. The Epistle contains 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 general Type of all the three periods in the fourth chapter, next, by an opened book, the dignity whereof is declared in the fifth chapter. The events foreshowed by the opening of the book, are of three ranks, the first declared in the seven Seals; the second events, partly greater, partly smaller, are declared in the seven Trumpets; and the third events are in the seven Vials. He intitulates his book Apocalypsis Apocalypseos, that is, The Revelation of the Revelation: a stately style, 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 Revelation. Types properly belonging to Christ, are accommodate to men. Who can patiently hear this, that the Angel, having the seal of the living God, is Constantine the Great? Or that the Angel, who offers up the prayers of all Saints, is Constantine the Great? This is, as it seems, to put violent hands in the book, and force it to follow the fantasy of man, as hereafter by this, and many other more, shall be, God willing, at greater length declared. I reserve ●…o the man that Christian love and reverence, that becometh in the Lord; but he must give me leave to plead for this prophecy, which, as a most precious pearl, our Lord in these last times hath presented in a Love-token to his Church. It is a grief to see how the comfort given therein is impaired, the majesty and amplitude thereof restrained, by binding it to particular persons and times. Peter du Mouline, Minister of the reformed 31 Printed year 1613. Church in Paris, his book printed at Oxford in the year 1613. entreats, and shows the accomplishment of the Prophecy, from the twelfth chapter to the eighteenth. Piscator, printed Herbornae, in the year 1613. 32 Printed year 1613. divides this book into three parts: first, a preface or preparation to the seven 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 sixth verse of the two and twentieth chapter, to the end. Patrick Forbes, Laird of Corse, our Countryman, 33 Printed year 1613. a godly and learned Pastor, his book printed at London, in the year 1613. lays down a plain and easy method of this prophecy. Beside the Inscription and conclusion, the body of the book consists for the most part (saith he) of a prophetical Narration, and it is twofold: First, of things which then were: Next, of things to be done thereafter. And this Prophecy of things to be done, hath first a general Introduction, in the fourth and fifth chapters, than a special Story in the rest. In the Seals, are types of the first sorrows wherewith God shall plague the world for rejecting the Gospel; the six Trumpets denounce second sorrows, and the seventh affordeth seven Vials of the last wrath, for full and final destruction of the enemies. Piscator hath a short Analysis, with Notes on 34 Printed year 1613. every chapter, printed Herbornae Nassoviorum, anno, 1613. Cotterius, a learned Writer, his book printed 35 Printed year 1615. at Summer, in the year 1615, makes this Revelation threefold; 1. Apocalypsis expansa, 2. Contracta, 3. Restricta: A Revelation extended, contracted, restrained. The large, or extended Revelation, contains a clear Exposition of all things; this continues from the fourth chapter, to the ninth verse of the nineteenth, and it is divided into ten Classes. The Revelation contracted repeats these same things more shortly, and is contained in the rest of the nineteenth chapter, this he divides into three Classes. The Revelation restricted is yet more narrow than the preceding; this he places in the one and twentieth, and a part of the two and twentieth chapters, and this contains but one singular Class. Petrus Artopaeus, hath first a short Introduction 36 Printed year 1549. for understanding this Prophecy, & after, a short explication of every chapter in order. The sum of all he comprises in these few words: Christus, quia olim discedens in coelos, promisit se semper Ecclesiae suae adfore, consolabundus apparens revelat ei, suae Ecclesiae formam, fortunam, & successionem ad finem mundi usque. Because jesus Christ, when he ascended to heaven, promised that he would be with his Church at all times, in comfortable manner, he appears here unto her, and reveals her form, fortune, or accidents to befall her, her succession unto the world's end. And this he doth under several types, images, or representations, partly particular, as in the first, second, and third chapters; partly general, as in the fourth, fifth, sixth and seventh, etc. whereof some figureth heretics, some tyrants, some the Church, and some the Monarchy: His book is printed at Frankford in the year, 1549. joannes Auentrotus, a Gentleman, as it seems 37 Printed year 1615. of good credit, hath some discourses upon this Prophecy, by way of an Epistle sent to the King of Spain, and presented, as he writes, by the Duke of Lerma, and graciously received of the King: he seems to restrain it somewhat strictly to the Belgic Battle, the blame whereof he casts on the Pope, not sparing to affirm, that these wars shall hasten the end of Antichrist his grandeur. He witnesseth of himself, that he lived a long time in the Canary Iles, plunged in the puddle of Papistry: at length by reading the Council of Trent, and conferring it with holy Scripture, he found a direct discordance of the one from the other, and thereupon resolved to transport his house into the Low Countries. By the way he visited the Court of Spain, where he spared not to communicate his mind to the Duke of Lerma, and Andreas de Prada, the King's Secretary, not only concerning matters pertaining to State, but Religion also; these concerning Religion, the Duke of Lerma willed him to communicate by himself to the King: the King for that cause appointed Andreas de Prada to confer with him for his better information. As the Author reports, this Secretaric was a man who feared God, loved truth, and was not far from the knowledge thereof. In the conference he was twice moved to confess, By your Arguments, saith he, it is not impossible but that the Pope must be Antichrist; yet did he counsel him rather to write his mind in his own Country, than there: whereupon the Author went forward in his journey, and having accomplished it, he writes from England, in the year 1610. Octob. 12. another pithic Epistle against the Kingdom of Antichrist, which as he saith, the foresaid Secretary, according to his promise, presented to the King of Spain. In it he boldly affirms, Romanam Religionem falsam esso doctrinam, Papam Antichristum, & Bellum Belgicum regni Antichristi sinem suturum esse. In this last point only, as I said, he seemeth too strictly to restrain this Prophecy. I have written this at the greater length, that we may remember, how in all parts, of all sorts of persons, God hath his own; yea, even there where Satan hath his Revel. Throne; and that it is not a difficile thing to the Lord, to open a door for the Revelation of his Gospel, among the most desperate enemies thereof, when his appointed time shall come. Let the Pope, and his Tulipantic Frogs assure themselves, that they who this day are their greatest friends, shall (ere it be long) become their most fearful foes: for so long shall the Kings of the Reu. 17. 17. earth give their Kingdom to the Beast, until 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 natural men it may seem to be far otherwise: but let us wait upon the word of the Lord, which is most sure, and cannot fail. His Epistle is printed at Amsterdam, in the year 1615. Richard Barnard, Englishman, his Treatise printed 38 Printed year 1617. at London, in the year 1617. contains some generals, which he Intitulates, A Key of Knowledge, for the opening of the secret Mysteries of S. john's mystical Revelation: The first of his Contents is, that the Book of the Revelation 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 Mystery made manifest: The third is, what hath made this Book till these latter times, so obscure; wherein the obscurity lieth, and to whom chiefly it becometh so hard to be understood: The fourth, what is to be done, to come to the understanding thereof, to remove the obscurities, and so rightly to expound the same: Lastly, he sets down an interpretation of all the most difficult things in the chapter, throughout the whole Prophecy. john Bal●…, Englishman. in his Preface hath a 39 Printed, but time, & place, not expressed. short method, and sum of the first ten chapters: from the eleventh to the end, a larger Commentary, which he intulates, The Image of both Churches. Where, and when his book 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 upon this Prophecy, wherein he cleareth the chief doubts, and difficulties thereof. JAMES King of Great Britain, etc. 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 highness works, no less Rare, then Royal, there is a learned Paraphrase upon this book of the Revelation: Beside that, in his Praemonition to Christian Kings and Princes, his Majesty hath handled the Controversies of this time concerning Religion, like a profound and sound Theolog, and by invincible reasons hath proved out of this Prophecy, that the Pope is Antichrist. Thus stands his Highness in the forefront of Ieho●…ah his battle, fight for Israel: like another David, he hath given that Romish Goliath, with Arguments, like flinty stones slung out of the Word, a deadly wound, whereof he shall never recover. His Majesty hath begun to make naked the Whore, and to discover her filthiness, masked before with the veil of hypocritical holiness. He hath sounded the Trumpet in the ears of the Emperor, Kings, Princes, and Free Estates through all Christendom. The Lord waken their hearts to execute the determinate judgement, y in this Book upon the Beast, and his Babel. Pare●…s his learned and judicious Commentary 42 Printed anno. 1618. on the Revelation, came in my sight, after that I had nearly absolved this first Prophecy. Two Necessary Cautions, or Caveats, to be considered in the exposition of this Book. The first Caution. WE must beware of two extremities in That the Prophecy be not limited to particular persons and times. the handling of this Prophecy; first, that we limit not these Visions so particularly unto times, and persons, as many do; whereby they have greatly impaired the Majesty, and Amplitude of this Revelation. For example, one among many, is the first Seal, which showeth our Lord The first Seal by some restrained, for time, too narrowly. riding on his white Horse, like a Conqueror, no larger, in respect of time, then from the Baptism of Christ, to the destruction of jerusalem. I know, Forthaeus, and others, extend it larger, and will have it reach from the days of Christ, to the days of Constantine; but this also is too narrow counting: The Church should be deprived of great comfort, if the Conqueror, riding on the white horse, were pinched, and bounded within so short a time. But the certain truth is, Our Lord jesus mounted, by the opening of the first Seal, upon his white horse, shall so continue riding through the world at his own pleasure, till he have gathered in his Saints, till he Overcome, and make his enemies his footstool. This will be manifest, if we compare the end The time of the first Seal continues to the world's end. of this Prophecy with the beginning thereof. In the entry of this Prophecy, at the opening of the first Seal, The Rider on the white Horse appears: in the end of it, there he appears again; I saw Reu. 19 11, 12, 13. heaven opened, and behold, a white Horse, and he that sat upon him, was called Faithful, and True, and in righteousness he doth judge, and make war, etc. He was clothed in a Vesture dipped in blood, and his Name is called, The Word of God. All the time of the battle he is not known under this Type: shall we therefore think he was not sighting, nor shooting his Arrows? No, his Vesture in the second apparition, is a witness of his victory, and As the Rider on the white, appears in the beginning; so also in the end of the battle. slaughter of his enemies. This might have told them, that the Lord jesus, who comes out in the first Seal, riding on a white horse, and of whom it is so expressly said, that He went forth conquering, that he might overcome; Reu. 6. 2. was to continue so, till he had done the work, for which he cometh forth; that is, perfected his Saints, and subdued his enemies. We must not limit so short a time to so great a work: they who do so, defraud the Church (as we have said) of a great and ample comfort: For The white Horse this same day is still riding among us. even in our own days, and among ourselves (blessed be his name for it) this Conqueror is riding, and shall so continue to the world's end; yet the time of the first Seal lasteth, as also of the subsequent Seals following it, which shall (God willing) hereafter be declared, that the Seals openeth up the general course of things, till the day of judgement; and within narrower bounds should they not be restrained. What shall I speak of other grosser interpretations, How this Prophecy by some, in ridiculous manner, is restrained to particular persons. whereunto many are driven, by binding this Prophecy to particular persons. Can the four Beasts be four Evangelists? Then S. john behoved to be one of the four, or else ye must make them five Evangelists; for every one of the four prepareth him. Or shall the first Beast be Quadratus? Shall the second be justinus? etc. Shall the Angel coming from the East, who hath the Seal of the living God, be Constantine the Great? Or shall the Angel, that offers up the prayers of all Saints, be Constantine the Great also? He was great indeed▪ but this is to make him too great. Shall the Angel coming out of the Temple, be Thomas Cromwell, Lord of Essex? Or the Angel having power over the fire, be Thomas Cranmer? Or shall the type of the Harvest and Vintage be 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 themselves, that which is common to the Church. famous and honourable; and that the Lord hath a flourishing Church in England, his name be praised therefore: But I am assured, the reverend Bishops, the learned Doctors, and Divines there, will not vindicate that to themselves, which is common to the whole Church. It were tedious to repeat all of this sort, whereby common types are accommodate unto private persons: which is not the fault of Brightman only (though most part of them be forged in his own brain) but of many others also. And thus, as about the accommodation of This Prophecy goeth not on, by one continual course of time interrupted. public Types, to private persons, they are miscarried; so, in binding this Prophecy to one interrupted and continual course of time, taking up one chapter in time to be always posterior to another, they have greatly erred also. For the Revelation is not one Prophecy, but a Prophecy often repeated: So S. Augustine takes it up, Siceadem Aug. de Civit. Dei, ca 20. lib. 17 multis modis repetit joannes in Apocalypsi, ut alta, atque alia dicere videatur, cum aliter, atque aliter haec ipsa dicere investigetur: that in this Book the same things are many ways repeated. And Primasius, if he was, as Trithemius records, disciple to S. Augustine, seems to have learned it from him; However it be, he hath mostiudiciously observed, that S. john, Totum tempus ecclesiae Primas in Apoc. diversis figuris repetit enarrandum: the whole time and state of the Church is repeated here by Saint But is a Prophecy sundry times, and sundry wares repeated. john under divers Types and Figures. We will join both these, that in this Prophecy we have not only alia atque alta, but eadem aliter atque aliter. Sundry times is the state of the Church here deducted from the days of Christ, to the day of judgement; when one Prophecy is ended, another begins: one of them in order is after another, but all of them are of like length concerning time: For, as I have said, every one of them foretells the state of the Church from Christ his days, till his second Coming. This is a main point most needful to be observed This is proved by the judgement of Interpreters contrary minded. for the understanding of this Book: the neglect, or not observation of it, hath bred unto many Writers inextricable difficulties; which may be tried by this one Argument; that they, who go through this Prophecy by one continual course of time, making always the former chapter prior in time to the subsequent, when they come to the twelfth chapter, there they find themselves straited, they are forced there to interrupt their course, and to come back again unto the days When they come to the twelfth chapter, they are forced to begin again. of Christ and state of the Church Primitive. For, as I have said, at the twelfth chapter begins a new Prophecy of the estate of the Church. Let the judicious Reader consider their Commentaries, and he shall see it to be as I have said. The twelfth chapter beginneth as high, as the first Seal, their judgement against it serves to confirm mine, that the course of this Prophecy proceeds not by time interrupted: as if one chapter contained the story of matters from such a year to such a year, and the next in like manner, as by some is particularly set down. The second Caution. THe other extremity to be eschewed is, that These three Prophecies must not be confounded into one, which some Writers do. we confound not these distinct Prophecies into one, to make the seven Seals, the seven Trumpets, and the seven Vials to be all one, as Collado, and some others do. It is true, they do all agree in this general, 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 have (as we have said) alia atque alia, & eadem aliter atque aliter: So that we are not to think that no other matter is in the first Trumpet, than was in the first Seal; or that no other thing is in the first Vial, then was in the first Trumpet, and first Seal, as shall now, God willing, be made more plain. The Method of this Book, as it is taken up by the Author. TO show then the natural method of this Book, This book is a Prophecy of things which are, and are to come. that is, a method not enforced upon it, but plainly laid open, and given unto us by the Prophecy itself: We pass by the first part, containing a general 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 sixth verse of the last chapter, to the end. The body of the Book itself contains a Prophecy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of things which are, (to wit, when this Prophecy was given) and of things which are to come. This general method is laid down by the Lord himself, Write, saith he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, things which are, and the Reu. 1. 19 things which shall be hereafter. Let not this be thought strange; for there is Prophecy in General is not only of things to come, but of things, both past, and present. not only a Prophecy of things to come, as was that Prophecy of Esay, Daniel, and others, in which sense the word of Prophecy is commonly taken: but there is a Prophecy also of things past: such was that Prophecy of Moses, whereby he plainly Gen. 1. showed forth the creation of the world, which was done about two thousand, three hundred, and seventy three years before that himself came into the world: and there is in like manner a prophecy of things present, as that, by which Ahiiah the 1. King. 14. 6. Silonite discovered the wife of jeroboam disguised; 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 prophecy of Saint In the first three chapters, is a Prophecy of things present, when S. john lived. john, contained in the first three chapters of this Book; for in it, the present estate of the Church, as it was in the days of Saint john, 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 living, are declared by this prophecy to be dead, as the Church of Sardis. But we are to remember that this prophecy is in such sort written for the Church at that time, that it serves also for all other Churches to the world's end. And this prophecy hath before it a convenient vision of preparation, from the ninth verse of the first chapter to the end; and then after the preparatory Vision, follows the prophecy itself, contained in the second and third chapters. This for the first Prophecy of this Book, which is, Of things that are. The other Prophecy, of things which are to The Prophecy of things to come, is from the fourth chapter, to the sixth verse of the last. come, continueth from the fourth chapter unto the sixth verse of the last chapter: and this Prophecy 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 contain no Vision of Prediction, but only of Preparation; for prediction is not made before the Before it there is a preparatory Vision, chapter 4. & 5. opening of the Seals. This method, ye see, maketh itself, as the first Prophecy, Of things which are, had a convenient preparatory Vision going before it: so this second, and great Prophecy, of things which are to come, hath a Preparatory Vision preceding it, very fit, and convenient for the subsequent predictions, as (God willing) we shall show when we enter to the fourth chapter. This second Prophecy then of things which After, it begins the Visions of Prediction at the sixth chapter. are to come, begins at the sixth chapter, and it is twofold: first, a prophecy of the estate of the Church Militant to the world's end, and this continues to the one and twentieth chapter. The other is a prophecy of the victory, glory, and eternal 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 have the fourth and fifth chapters to contain Visions of Prediction, as well as the rest, which (as we have said) cannot be; for, the opening of the Seals, out of which comes the discovery of things to come, beginneth at the sixth chapter. Now to take up 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 us keep in mind that ground laid by S. Augustine and Primasius, that it is, Prophetia saepius repetita, not one continual Prophecy, but a Prophecy repeated; and that, not doubled only, as was the dream of Pharaoh, to show the certainty of the Gen. 41. 32. Vision, but tripled; all the three Visions foretelling the estate of the Church in a different manner; yea, and of a different matter one from another; except that the last Vision, or third Prophecy, 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 Prophecy concerning A reason of this method taken out of the Prophecy itself. things to come, in the Church Militant, are three, every one of them diducing in a diverse manner, the state of the Church from the days of Christ to his second Coming. The light that led me to this order, did break out of the bosom of the Book itself, and the attentive Reader may easily perceive that, which by diligent reading was conceived by me; that, every one of these three Prophecies is concluded with a prophetical description of the day of judgement, under such Types, as it was represented to S. john. I would therefore warn the Reader, who desires to understand this Book, that when he cometh to the description of the day of judgement, he stand there, and resolve with himself, that the Prophecy which followeth it, beginneth again, as we say, ab O●…o, to show out the estate of the Church in matter, as I said, or then in manner different from the former. The first Prophecy is General, and ends in the The first Prophecy is General, c. 6. & 7. sixth chapter, with a prophetical prediction of the day of judgement in the sixth Seal; all the difficulty will be about this, but we will show our reasons when we come to it. The second Prophecy The second is Special, chap. 8, 9, 10, 11. beginning at the eighth chapter, is more Special, and is concluded in the end of the eleventh chapter, with a prophetical Narration again of the day of judgement, which no man can deny. The The third is Particular, from the 12. chap. to the 22. third Prophecy, beginning at the twelfth chapter, is Particular, for it leaveth all other enemies, and pointeth at Antichrist; and at the end of the twentieth chapter, ver. 11. it is concluded with a Prophetical Representation of the day of judgement, so clearly, that (I hope) it shall have no contradictor. The first Prophecy, which is General. How the first Prophecy in effect is a General Prognostication, telling, THe first Prophecy in effect is a general Prognostication, proposing a short, and summary view of the state of the Church, specially under violent persecution, to the world's end, which is this. In the first Seal is declared how Christ 1 That Christ will go through the world with his Gospel. shall go through the world, riding upon the ministery of the Word, preaching the Gospel by his servants, where, and when it pleaseth him. In 2 The world will persecute Preachers and Professors of it. the second Seal we are forewarned, that this shall not be without trouble; for Satan and his instruments, shadowed by the Rider on the red Horse, shall in bloody manner persecute the Preachers, 3 For the which God will plague the world by temporal judgements. and Professors of the Gospel. Yet are we told in the third and fourth Seal, that they shall not escape unpunished; for thereupon follows the black and the pale Horse, with their Riders; figuring famine, pestilence, and other horrible plagues of God, that shall come on the world for contempt of the Gospel. And because the sword, famine, pestilence, do not so go through the world, that the godly are exempted from them: In the fifth Seal, the estate of Saints 4 But will secure his Saints from wrath to come. troubled on earth, for the testimony of jesus, is set down in most comfortable manner: and then, as they tried in the fifth Seal, for the day of revenge 5 In which, at last, the wicked shall perish desperately. and judgement; so, at the opening of the sixth Seal, the horrible day of Doom appeareth to the terror of the wicked. We are not then to bind any of these Seals, No Seal, except the sixth, should be restrained to a particular time. except the sixth, to a determinate time, but take them up as extended to all times, during the world's endurance: far less, to expound these Riders on the Horses of Roman Emperors, & other particular persons, as we have showed before. In this first Prophecy there is no difficulty, except In this Method, no difficulty is, but about the sixth Seal: about the sixth seal, whether or not it doth foreshew the day of judgement, and about the seventh chapter, how it followeth and dependeth on the sixth, and how it is a pendicle of the first Prophecy. Concerning the first, we hold thus, Which some will have to be a Prophecy of Apostasy: others, of a temporal judgement: but neither can be. that the sixth seal contains a prophetical prediction of the last Day. Against this, there are two opinions: Some think that it is a Prophecy of heresies, apostasies, and defections from the faith: Others, that it is a prophecy of some fearful temporal judgement; but neither of these are to be received. The Text itself militats directly against the That it is not a Prophecy of Apostasy, is proved out of the Text. first opinion, that the darkening of the Sun and Moon, the falling of the Stars, admitteth not any Allegorical interpretation of any darkness to come by Heresy, and Apostasy; for it is plainly said in the fifteenth verse, that Kings, Great Men, and Captains, were afraid, when they saw the fearful change of the creatures, they hid themselves in dens: Shall we think here that it was Apostasy, and Heresy, obscuring the light of the Gospel, that made them to cry out, Mountains, Reu. 6. 16. fall upon us, and cover us. No, so far were they from all fear for that matter, that by the contrary they rejoiced in it: Emperors, I mean great men, and Captains, being themselves, chief Authors, Actors, and Allowers of these Heresies, which darkened the Sun. Yea, it is very well known, that they, either by allurements, enticed others, or by violence forced them to make Apostasy and Defection from the Truth. Neither is it to be understood, to be a denunciation A threefold reason, proving that the sixth Seal imports not a denunciation of judgement temporal. of any temporal, or external judgement for these reasons: First, there is here an universal change made of all creatures in heaven and in earth: Next, all the persons of the wicked, not of one Nation or Kingdom, but of all, are universally here judged, and that under seven ranks: Thirdly, it is expressly called in the Text, The great Day of the Lord his wrath. The like style, I know, is also given to days of temporal judgement; yet conjoin this with the rest of the Reasons, and compare it with other places, where we find the like phrase, the matter shall be clear. Sith the seven Vials are the seven last plagues, Proved also by similitude of phrases used in the seventh Vial, importing the last Wrath. of force we must grant, that the last Vial poureth out the last wrath of that great Day, which concludeth all wrath in this life, and begins that endless wrath in the life to come. The warning premitted to the Vial, is the ordinary and accustomed warning before the day of judgement, Behold, I come as a Thief: Beside that, the speech Reu. 16. 15. there, is like unto the speech here, Every I'll fled Ver. 20. away, and the Mountains were not found. But more clearly in the twentieth chapter, where none will deny that he speaketh of the day of judgement, where he saith; I saw one, from whose Reu. 20. 11. face fled away both earth and heaven. The similitude of phrases used in all these places, showeth, that this sixth seal also is to be understood of the day of judgement. But most clearly of all doth it appear, out of But most of all clearly proved by comparing this, with the like Prophecy of our Saviour. that prediction made by our Saviour, in which, after he hath made mention of great Persecutions, Apostasies, Heresies, and false Christ's which were to come, he subjoines, Immediately after the tribulation of these days, shall the Sun be darkened, Math. 24. 29. and the Moon shall not give her light, and the Stars shall fall from heaven. There he useth the same speeches, which are used here; and that in them he pointeth at the day of judgement, is plain, out of that which followeth: Then shall Ver. 30. 31. appear the sign of the Son of man in heaven, and then shall all the Tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with Power and great Glory, and he shall send his Angels with the great sound of a Trumpet, and they shall gather together the Elect from the four winds, from the one end of heaven to the other. These places, conferred one with another, let us see, that the sixth seal is to be expounded of the day of judgement. The most judicious Interpreters are of this mind also, as (God willing) shall be declared, when we come to the opening up of the Seals. Now, as for the other difficulty, concerning How the seventh chapter is a pendicle of the sixth. the seventh chapter, we resolve it thus; that the seventh chapter is a pendicle of the sixth, containing per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a larger explication of the fifth and sixth seals, which the judicious Reader will easily perceive. In the fifth Seal, Saints cry for judgement on their enemies. The answer is given them, that they should rest for a little season, t●…ll their brethren were fulfilled. Incontinent in the sixth Seal, S. john sees represented unto him that terrible day of judgement for which Saints cried. Reu. 6. 11. The cause why, the judgement longed for by Saints, and seen by S. john is delayed, is plain, out of the seventh chapter. For, in the beginning Containing a larger explanation of the fifth and sixth seals. of that chapter he sees the Angels, executors of that last judgement, prepared, Standing at the four winds, as S. Matthew speaks; Or, at the four corners of the earth, as S. john speaks, ready to fold it up like an old Garment, as the Psalmist calls it, but that they are commanded to stay till the servants of God be gathered, and sealed, as was answered to the cry of Saints in the fifth Seal. This is the only difficulty in the method of this first Prophecy, the like whereof occurs not in any of the rest; yet, let that be pondered without prejudice, which I have said, and the matter shall be plain. Needful was it, that the Seal, showing out the cry of slain Martyrs, and the answer given them, should be explained, by a more full declaration of their felicity in heaven: and that the Tragical end of the wicked in the sixth Seal, should have set against it the Triumphant estate of the godly in heaven; all which, at length, is done, in the seventh chapter, and therefore I count it a pendicle of the sixth. To conclude then; in the sixth and seventh chapter we have the first Prophecy of this Book, and it is General. The second Prophecy, which is more Special. THE second Prophecy cometh, out of the The second Prophecy reacheth from the eighth chapter, to the twelfth. bosom of the seventh Seal. It begins at the eighth chapter, and continues to the twelfth. It consists of seven Trumpets, whereof six contain six several Proclamations, made from heaven by jesus Christ, the great Captain of his Church, forewarning his Saints and Soldiers upon earth, of battles which he foresaw coming against them, he sends out his Heralds to blow the Trumpet, and sound the Alarm, that his Saints might be wakened, and armed to resist their enemies. The seventh Trumpet, in the end of the eleventh chapter, concludes this Prophecy with a denunciation of that great Day of judgement, which shall decide this Controversy between the Church, and her enemies, and shall put an end to all. This Prophecy I call more Special than the It denounceth battle to the Church, by fraudulent heretics. former: The former hath forewarned us, especially, of troubles by violent persecution, that shall follow the preaching and professing of the Gospel. Here we are foretold of somewhat more, to wit, that the Church hath to fight against sundry fraudulent heretics, by whom Satan shall labour to pervert the faith of jesus: Which I will Yet the first violent persecution was not without heresy; and the second fraudulent, not without heresy. not so to be understood, as if the first violent troubles of the Church were altogether void 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 heresy. The first ground we laid before, is still to be The first Trumpet for time, goeth as high as the first Seal. kept: we must not knit this Prophecy to the former, according to the course of time; I mean, as if it were posterior to the other in respect of time: For the first Trumpet, in respect of time, goeth up as high, as the first Seal, yet containing a new Revelation of another matter, then that which was foreshowed in the Seals; to wit, as I said, the troubles which the Church was to suffer, even to the darkening of her light, and obscuring of her visible face, by deceitful heresies. Where we are to observe another thing, which In the Trumpets God comes not out in hostility against his enemies, but warns his Church of enemies coming against her. hath in this point miscarried many learned Interpreters. They have conceited, that in the Trumpets, the Lord cometh forth in hostility against the enemies of his Church, & take these things sounded by the Trumpets, to be great evils, plagues, and punishments denounced to the world for contempt of the Gospel; whereas, in very deed, they point out the enemy coming in hostility, ranged in several battles to fight against the Church. It is true, the Lord after this cometh out in open battle against his enemies, but not here in this place. Mark it yet over again (for these grounds, How the Trumpets and Vials differ. whereupon the Prophecy standeth, would be deeppondered; if once we understand them, the Prophecy will be the plainer.) The Trumpets and Vials differ this manner of way. In the Trumpets, Satan by his Instruments, cometh out in arrayed battle against the Church: Lest they should annoy her by sudden invasion, or secret In the one, wicked men fight against the Church, in the other, God fights against the wicked: ambushment, the Lord jesus, Captain of his people, warns them by sound of Trumpet, of the enemy approaching; he tells what troops they are, what stratagems they use, what armour they fight with, that his Saints may be armed to resist them. In the Vials again, the Lord cometh forth in arrayed battle against the enemies of his Church, rendering plagues proportional to these sins, by which they impugned and corrupted true doctrine. This not being considered, hath moved many judicious men to think, that for time and matter, the Trumpets and Vials are both one, but in truth they are not. For cleared this matter once for all, let us remember, And renders to them judgement proportional to their sins. how in the most obscure Prophecies of this Book, the Lord hath secretly laid down a key, which if men can find, they shall be the more able by it to open the Prophecy. Read the fifth and sixth verses of the sixteenth chapter, Lord, Reu. 16. 5, 6. thou art just, because thou hast judged these things, for they shed the blood of the Saints and Prophets, and therefore hast thou given them blood to drink. In the Trumpets, the wicked give battle to the Lord; In the Vials, the Lord judges, and repaies them with plagues proportional, and correspondent to their sins. It shall be made plain to him that reads without prejudice; compare every Trumpet with the correspondent Vial, and ye 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 be made plain by comparing every Trumpet with the correspondent Vial. by degrees, till he come to his height; in the Vials, God casts him down by degrees. To leave the rest, and compare but one: In the fifth Trumpet, Antichrist following his forerunners, cometh forth like a fallen Star, openeth the bottomless pit, and bringeth out a smoke which darkeneth both the Sun, and the Air; that is, both the light of the Gospel, and glory of the Church: for which, the righteous judge, in the fifth Vial, poureth out wrath on the Kingdom of the Beast, and darkeneth his Throne; the like throughout all, the attentive Reader may observe, comparing every Trumpet with the correspondent Vial. Thus in the Trumpets and Vials, have we several Prophecies of several 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 proportional coming from God, expounded in the Vials. I have the oftener, and more plainly repeated this, because I know how difficile a thing it is to draw men from their forestalled, and preconceived The Prophecy hath before it a Preface, opinions. Now the parts of this Prophecy are two: first, we have a Preface, in the first five Verses of the And hath in itself two parts. eighth; next, we have the Prophecy itself continuing to the end of the eleventh. The Prophecy 1 A Prophecy of the darkening of the light by heresy. hath two parts: first, a prediction of the darkening of the light of the Gospel, and obscuring of the face of the Church visible, by heresies; this we have in the eighth and ninth chapters. Next, a 2 A Prophecy of the restitution of the Gospel and Church to her former beauty. prediction of the restitution of the Gospel again, and of the Church to her former avowed liberty, so I mean; for it was never, nor cannot utterly be abolished. This is comfortably represented by the commandment given to S. john, to Revel. 10. 10. eat the little book, and to go and prophecy again; as also by the measuring of the Temple, figuring the building and restitution of the Church, defaced before by Antichrist, bereft and spoiled of Revel. 11. 1. holy Scripture contained in the little Book, and of these spiritual 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 darkness wherein our Fathers before us were plunged, is a working in our days, praised be God for it: And this second part is contained in the tenth and eleventh chapters, in the end whereof this second Prophecy is concluded, with a Prophetical Prefiguration of the day of judgement. The third Proph●…ie, which is Particular. THE third Prophecy of this Book beginneth The third Prophecy is Particular. at the twelfth chapter, and continueth to the end of the twentieth. It is more Particular than 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 foretold. than he hath done in any of the two preceding Prophecies, to forewarn his Church of the troubles she was to suffer under Antichrist. And this, the Adversaries themselves are forced to confess, that this Prophecy, from the twelfth chapter forward, is a prophecy of Antichrist; so Viega and Ribera do affirm before their Commentary on the twelfth: and it is necessarily to be observed, for that which (God willing) after we shall hear. The order observed in this Prophecy, is this, For this, Satan in his restless opposition to the Church, is first described in the twelfth chapter. shortly: first the Capital and arch-enemy of the Church, to wit, Satan, the Serpent, that old Dragon, is at length described in the twelfth chapter: His restless fight against the Church, figured there by a Woman, without intermission, or yielding, even when he is overcome, is plainly set down in five several Battles. Here let me remember the Christian Reader, for commendation, and confirmation of our Method, that those Interpreters, who follow on this Prophecy by one continual course of time, when they come to the twelfth chapter, are forced to go back again to the days of Christ: the Book maketh so plain and easy method for itself, that men cannot win by it. Next, in the thirteenth chapter, we have described Then his two instruments figured by two Beasts in the 13. chapter. Satan his two principal Instruments, by whom he fighteth against the Church: these are figured by two Beasts, the one Beast having seven Heads and ten Horns, described from the first verse to the eleventh: This Beast signifies the Whereof the first is Rome, under Emperors. Whole State of Rome, opposite unto Christ, under whatsoever Title, Head, or Name: and this manner of way, that whole State opposite to Christ, being considered in one Incorporation, as making The other is Rome under Popes. up one Beast, the Apostate Pope is described in the first Beast, and maketh up the seventh, and the last Head thereof. But here two things are to be considered, that Why the Beast is described with seven Heads, seeing two of them only 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 Emperors, and persecuting Popes, for in the days of S. john, the first five Heads of the Beast were gone, and away, as he witnesseth, chapter 17. verse 10. Yet that the Beast might be the better known, he is described with all his Heads, whereof persecuting Emperors, governing the State Roman, opposite to Christ, was the sixth Head, and persecuting Popes coming in the emperors place, when he was turned away, made up the seventh Head. The other thing to be marked here, is, that albeit The Pope is the seventh Head of the first Beast, and yet described in the second Beast by himself. the Pope be described in the first Beast with seven Heads and ten Horns, as being the seventh Head of the Beast, yea, and the Mouth thereof; yet because the Lord jesus foresaw, that the Papal Power was to be the last, the longest, the greatest, & most dangerous enemy of the Church, under the shadow of a Christian profession, it pleaseth the Lord, for the greater comfort, and confirmation of his Church, to figure that Kingdom of Popes in a Vision by itself, and that under the type of another Beast, having two Horns like the Lamb, but speaking like the Dragon. The plain, and particular Prophecy of Antichrist, The Pope in the second Beast, is described in the last part of the 13. chapter. or Apostate Popes, in their Kingdom, opponing themselves coveredly, and by a consequent; for he as a Mystical enemy, is described from the thirteenth verse of the eleventh chapter, to the end thereof, he is described from his original, from his qualities, from his working power, from his great success, and from his mystical name. His beginning was base, but by degrees he grew to that height, that He caused all, Revel. 13. 16. both small and great, rich, and poor, free, and bond, to receive his mark in their right hand, or in their forehead; And that under no less pain, than the loss of life, or liberty. Here the Pope is at his height, and in the very top, and ru●…fe of his pride. But from the end of the thirteenth chapter, to At the fourteenth, a party appears to the Pope, whereupon follows the Pope's destruction. the end of the twentieth, cometh in a Prophecy of the fall, and destruction of the Pope. In the thirteenth chapter, the Beast looking like a Lamb with his two Horns, seemed to overrule all, a few excepted, whose Names are written in the Lamb's book of Life: there we saw him in such Revel. 13. 8. grandeur, that all the world followed him, wondered at him, and worshipped him: But in the fourteenth, there appears a party against that counterfeit Lamb, to wit, the true Lamb of God, The Lord jesus, standing on Mount S●…on, with his Warriors; fewer by many, than the followers of the two horned Beast, but more worthy. And this Prophecy of the Pope his destruction, we have it: first, in typical, or figurative speech, The Prophecy of the Pope his destruction is two-sold. to the end of the sixteenth chapter: Next, in more plain, and simple speeches, from the end of the twentieth, to the one and twentieth, inclusive; for 1 It is set down in speeches Typical. the first, the true Lamb enters into battle with the counterfeit, and overcomes him. Before the battle there go; first, four Proclamations, Where, first there precedes preparation, than there follows execution, in the 15. and 16. chapters. made by heavenly Heralds in the fourteenth chapter. After them, in the fourteenth verse, he who before appeared like a Lamb, cometh out a crowned King, armed with judiciary power against his enemies. Then in the fifteenth chapter, before he proceed to judgement, Saints in most comfortable manner are secured first, and Angels, Messengers, and Executors of God's wrath upon the Beast, are called, prepared, and furnished for that work. All this preparation being made before, then in the sixteenth follows the execution; the Vials of God's wrath, according to the tenor of his proclamation, are powered out upon the Beast, and them that worship him. There, by degrees, a man may see the Kingdom of Antichrist to decay, as he grew by degrees. The seventh Trumpet brings with it the consummation of all, and concludes the first Prophecy of Antichrist his destruction, foretold under typical and figurative speeches. The other Prophecy of his destruction, is, in 2 It is set down in speeches simple. speeches more simple, plain, and more pungent than the other; and this reacheth from the seventeenth chapter, to the end of the one & twentieth. It pleaseth the Lord jesus to double this Prophecy, because it concerns us most in these last times, that he might leave this comfort with his Church, and assure his servants that Babylon shall fall; yea, is fallen. Rome, the Seat, and Throne of the Beast, shall be overturned, and made desolate, even in this present life. Natural men, and blinded Papists make a scorn The presumption of blinded Papists, scorneth at the ruin of Rome. of this, when they hear it; yea, they think it impossible, considering that the Whore of Babel hath so many confederates, even the mighty Kings, and monarchs of the earth, who have devoted themselves to defend and maintain the Church of Rome. Upon these hopes, the Church of Rome is confident, and contemneth this Prophecy. In her own mind she sitteth, as her Grandmother in the East, Old Babel did, like a Queen, and thinks Reu. 18. 7. with herself, I shall never be moved: But the Lord ●…re hath said the contrary; and not only hath said it, but confirms it: for, a mighty Angel taketh Revel. 18. 21. up a stone, like a great Millstone, and casteth it But the destruction there of is concluded by the Lord. into the Sea, saying, Thus, with violence, shall the great City Babylon be thrown down, and shall be sound no more at all. When they raise that Millstone again out of the Sea, then shall I think it possible that they may repair the ruins of their Babel: but that can never be. If they will consider how within these hundred years, the Waters of Revel. 16. 1: their Euphrates have been dried; and how the Lord hath darkened the Throne of the Beast, they might learn of that which is past, what they may look for in the time to come. Their Dagon is fallen 1. Sam. 5. 3. before the Ark, they do what they can to set him up again, but he shall fall more and more; and his last fall shall be the greatest. Certain it is, that this Babel spoken of in the jesuits do well, in time to inquire for a new Seat for their Pope. Revelation, is Rome; which the greatest Doctors of the Romish Church are forced to acknowledge, and themselves see it will be made desolate, and the Pope cast out of it: but this Babel is the whorish Church of Rome, which, God willing, shall be made plain hereafter. They glory in their new conquest of Roman Catholics, among the Indians, and our Antipodes: they do well, in time to provide a Temple for their Dagon, and a new Palace for their Pope, sith Rome cannot retain him. If Wickedness should have a house, it is Zach. 5. 11. meetest she build in Shinar, not in Zion. Their Pope will be most honoured, where he is least known: Not in these parts, where the light of the Gospel hath discoured his hypocrisy, and declared him to be a ravening Wolf, under Sheep's clothing. Let not them therefore flatter themselves 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, upon these motives, put the evil day far from them: For her plague Amos 6. 3. Revel. 18. 8. shall come in one day, death, mourning, and famine, and she shall be utterly burnt with fire. Let Papists, priding themselves in the power of flesh, mark what followeth, Strong is the Lord who judges her. Where the Lord pursues, is the strength of man able to protect or defend? This is the sum of the third Prophecy, which we pray the Lord hasten to perform, for the glory of his Name, and comfort of his poor afflicted Church. THE FOURTH AND fifth CHAPTERS HAVE A TWO FOLD Vision of Preparation: The sixth and seventh have the first Vision of Prediction. CHAP. FOUR LEAVING the Interpretation The fourth, & fifth chapter have no Visions of prediction, but only of Preparation. of the first three chapters, which are plain, 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 only a Vision of Preparation for the subsequent Predictions. As the first Prophecy of the present estate of the Church, described in the seven Epistles, had a convenient preparatory Vision going before it: so hath the second in like manner. The preparatory Vision going before the first Prophecy was this, I saw Reu. 1. 12, 13, 14. seven golden Candlesticks, and in the midst of the seven golden Candlesticks one like the Son of man, etc. This served to prepare both S. john, and The first Prophecy of things which are, had before it, a Preparatory Vision. the Church, to receive this Revelation reverently, and certainly to believe it, considering that he received this Vision, not from one who knew not the state of the Church; for he, who gives the warning, walks in the midst of the seven Candlesticks, and hath eyes like unto flames of fire, Revel. 1. 14. which by no covering can be holden out from looking, and piercing into the heart of every man. And no less convenient is this Preparatory So the second Prophecy of things to come, hath before it a conueni●…t Preparatory Vision, and that twofold. Vision, premitted before the second Prophecy, if we consider both the parts thereof: For in the fourth chapter there is a Vision of the Majesty of God the Creator, who as he made the world, so is he here described sitting upon his Throne, and the glassy Sea, figuring the world before him, 1 A Vision of God the Creator, ruling all, chap. 4. which he rules and governeth at his good pleasure, directing all the changes, and troubles thereof, to his own determinate end, for which the whole Church gives unto him the praise of a powerful, faithful, and provident Creator and Conserver. Angels go before, and Saints redeemed follow after: Thou a●… worthy, O Lord, to receive Verse 11. glory, and honour, and power, for thou hast created all things, and for thy pleasure they are, a●…d were created. Again, in the fifth chapter there is 2 A Vision of God the Redeemer, revealing all to his Church, ch. 5. a Vision of the Majesty of Christ the Redeemer, exercising his Prophetical Office to the comfort of the Church; for he takes the sealed Book out of the hand of him, who sits on the Throne; he opens it, and reveals to his Church, such things, as in the wise counsel and providence of God, were concluded to be done concerning her, for which the whole Church, both of Angels and Men, renders unto him the praise of a glorious Redeemer; Thou art worthy to take the Book, and Reu. 5. 9 open the Seals thereof: for thou wast slain, and hast redeemed us to God by thy Blood. 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 joined together, it shall How both these Preparatory Visions are properly convenient to the Vision of Prediction subsequent. appear easily, how this preparatory Vision prepares a way to the Prophecy, and renders a complete comfort to the Church. He is to speak in the Prophecy following, of fearful troubles, temptations and battles, by violent Persecutors, and fraudulent Heretics; but that the Church should not be discouraged therewith, this Vision is permitted: wherein first is declared, that howsoever the world be a turbulent Sea, yet all the waltrings and mutations thereof, are governed by him that sits upon the Throne. Nothing falls out by accident, or by the will of man: and all these, as they are ruled by the Father, so are they revealed to the Church by the Son; and we are told of them beforehand, that when they come to john 16. 1. pass, we should not be offended. The judicious and indifferent Reader may clearly perceive, this to be the very natural order and method of these two chapters: they contain an Introduction to the Prophecy; but they are far mistaken, who seek a prophetical prediction in them. VERSE. 1. After this I looked, and behold, a door was opened in heaven, and the first Voice which I heard, was, as it were of a Trumpet talking with me, which said, Come up hither, and I will show thee things, which must be hereafter. AFTER this.] This is to be referred to the The time wherein Saint john saw this Vision. order of the Visions, not to the interval, or long distance of time; for all these Visions, S. john saw them in one day: I was in the Spirit on Revel. 1. the Lord's Day, and I heard behind me a great Voice: and yet, Quaelibet visio suam habuit morulam, every Carthus. Vision had the own space of time; by order, one after another, are they revealed unto him, yet so, that upon one day, and in one trance he saw all; and this he signifies in the entry. As to the manner of his sight, what way S. john A threefold ●…ight. saw these Visions, because frequent mention is made of it in this Prophecy, it is expedient, that once for all we speak of it. There is a threefold 1 Natural, common to the creature. sight: 1. Natural, 2. Prophetical. 3. Spiritual. The Natural sight is common both to good and evil; this is that sight we have by the eye of God seen in his works: For the invisible things of God, Rom. 1. 10. that is his eternal Power and Godhead, are seen, and understood by the things he hath made. The second sight is Prophetical, yet common 2 Supernatural, or Prophetical; this is made by revelation, representation, or both. also both to good and evil; I mean not to all, but some of every one of them, for Balaam had it: this is a sight of things to come, made by Revelation, Representation, or both. A sight of things to come by Representation, was offered to Numb. 24. Pharaoh, and to Nabuchadnezzar, but they wanted the revelation of it; they could tell what they saw, but could not tell what it signified, till it was declared; to the one, by joseph; to the other by Gen. 41. Dan. 2. Daniel. Sometime again, there is a sight of things to come showed to the servants of God by Revelation, without Representation: such a sight many of the Prophets had: But here, to Saint john, things to come are showed both the ways: first, by Representation, next by Revelation. In the manner of his Vision, three things must be observed, that it was, Interna, Imaginaria, Intellectualis: It was first, Carthus. Internal, by the mind; for his bodily senses How the sight which S Ioh●… saw, was Internal, Imaginary, Intellectual. were now asleep, his spirit, for a time, having after a sort, derelinquished his body: Next, it was Imaginary, for by types, similitudes, resemblances, and figures of corporal, and material things, form in his mind, were they represented to him. Thirdly, it was Intellectual; for by heavenly illumination, S. john was taught, and informed to understand truly, what these Types, Similitudes and Figures did represent and signify; otherwise he had not been a Prophet, nor able to show to the Church, that which he understood not himself. I mark this, to stop the blasphemous mouths of some Atheists, who in disgrace of this Prophecy, have been bold to say, that S. john understood not what he wrote to the Churches. The third sight is Spiritual, and singular, pertaining 3 Spiritual, proper to Saints, chosen and called. to Saints only, called and chosen: This is a sight of God's fatherly and merciful Face, shining upon us in Christ, bringing with it to our fowls joy unspeakable and glorious. And this sight we have in this life, but in the least degree: for now we see that glory of God, but in a mirror, 2. Cor. 3. 18. through a vail, darkly; so that, in comparison of that sight which we shall have hereafter, the Spirit of God accounts this sight to be no sight: We walk not by sight, but by faith; And S. 2. Cor. 5. 7. Peter affirms, We have not yet seen him; but 1. Pet. 1. S. john saith, When he shall appear, we shall see 1. john 3. 2. him as he is; Yet even the sight that now we have by faith, sustains us, that we faint not: yea, makes us to rejoice in him with joy unspeakable and glorious. 1. Pet. 1. 8. The first sight is no comfort, without the third: For oh! How pitiful is the estate of that man, who hath an eye to see the Sun, and hath not an The natural sight can be no comfort without the spiritual. eye to see Him that made the Sun? Yea, the second is not comfortable without the third. What avails it to foresee, and foretell things to come, and not to foresee that Wrath which is to come, that thou mayst eschew it? Balaam was a Numb. 24. great Prophet, to point out jesus Christ unto others, in whom he had no part himself: He foresaw that the death of righteous men was happy, and wished it to himself, but he had not true Light to lead him in that life, which might bring him to a happy death. Thus, in the third sight only, stands the comfort of Christians. Simeons' sight maketh Simeons' Song, and sendeth away Saints out of the body, rejoicing in the midst of the dolours of death. All these three sights had Saint john, but here he sees these Visions by the second sight. Now this sight is relative to the sight he saw before, After this I looked; and it renders this lesson: S. john having used well the Revelation he received in the first Vision, and having delivered Two things increase grace in a Preacher. it faithfully to the Church, as he was commanded, gets now another Vision revealed to him. 1 Conscientious using of that which he hath. Two things increase heavenly revelations in a Preacher: First, if he use well the talon received already, Nec enim alimonia haec distribuendo Ber. in Psal. qui habitat. minuitur, sed potius augetur ministrando: For heavenly 2 Careful craving of that, which he hath not. food is not diminished by the distribution thereof, but rather is augmented. Next, if he look up to God by fervent prayer, and seek more; as here S. john doth, he shall never want comfortable matter to deliver, in God his Name, to the Church. But alack, where men come out, Prompt●… docere, quod non didicerunt, ready to teach that which they have not learned; looking down, to give unto people, not first looking up, to seek from the Lord: what hope of a blessing is there to such a ministery? And behold, a door was opened.] By this Metaphorical No entrance can we have to things heavenly, except God open the door. speech, S. john will signify unto us, that an entrance, and clear sight of these heavenly Mysteries was made unto him by the calling of God, which otherwise were hid, and locked up from him, like excellent things in the Palace of a King, whereof no sight is gotten till the door be opened, and men licenced to enter in. So S. Paul by the Opening of a door of faith to the Gentiles, will Acts 14. 27. express that entrance to the faith, which Gentiles had gotten by his ministery, and by the great 2. Cor. 6. 9 door, and effectual opened to him at Ephesus, and at Troas, and by the opened door of utterance to speak 2. Cor. 2. 12. the Mystery of Christ; for which, he wills the Colossians to pray, he understands that a clear and easy entrance to these Mysteries may be made to him by the Lord, and a ready way prepared in the hearts of people, to convey these Mysteries, as it were, in by a door unto them. Heaven in this place cannot signify the Militant Church. In Heaven.] Hugo, Carthusian, and others of that sort, by the Door understand Christ, and by heaven, the Church: it is a truth, that Christ and his Church sometime are so figured, but it is not the truth of this place. I marvel what should have moved Cotterius, a judicious and learned Writer; to follow them; This Heaven (saith he) is, Ecclesia in qua Deus habitat, the Church wherein God dwells, and the Voice which spoke unto S. john, Verbum est quo vocamur in Ecclesiam▪ It is the Word, by which we are called to the Church. All by purpose, for was S. john now in Pathmos to be called to the communion of the Church. But leaving this, when we shall come (if the Lord please) to such places of this Prophecy, where the Heaven is a type of the Church Militant, or Triumphant, we shall show the reason thereof. But here, that we may understand with sobriety, Heaven three ways taken in holy Scripture. let us consider how Saint john speaks, as he saw: He saw not this Vision in the Earth, nor in the Air, but in the heaven was it represented to him. It is true, most part of things prophesied here, were to be performed on the earth, but they are foreshowed in the heavens, to tell us, that the earth, and all things which fall out therein, are ruled by the Decree of Heaven. To make this yet more clear, let us be remembered that in holy Scripture, Heaven is sundry ways taken; First, 1 For the Church Triumphant. for the Church Triumphant, their place, and their persons are both expressed by the name of Heaven; as, when it is said the two Witnesses were Reu. 11. taken up into heaven. Next, for the Church Militant, 2 For the Church Militant. in the Gospel, & in this Revelation, commonly called Heaven: But in this, and many other places of this Prophecy, Heaven is taken for that typical 3 For the Church representative. representation of heaven made to him in this Prophecy. For it is to be noted, and observed, as a necessary rule, that in these Visions S. john speaks of things according as he saw them represented in types (as we have spoken before) yet so, that every type hath a truth correspondent to it, and it requires great discretion to accommodate every Type to the own truth. Which is not done by them, who in this place S. john learned not these mysteries in the Church militant, nor from it, but for it. expound heaven to be the Church Militant: for S. john saw not, nor learned not these Mysteries in the Church, nor yet from the Church, he saw them represented to him in heaven, to be revealed 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 heaven here is the Church Militant, then to say that these things which S. Paul saw, when he was ravished to the third heaven, he saw them in the Church: for at 2. Cor. 12. 2, 4. this time also, was S. john ravished and transported in Spirit. Always we learn here, that we can have no The Lord who taught him to know them, must also teach us, or else we cannot learn them. knowledge of heavenly things, unless the Lord open the door, and discover them unto us. The jews every Saturday, read in their Synagogues a part of Moses, and the Prophets; these point with the finger unto Christ, but they cannot see 2. Cor. 3. him, for a vail covereth their minds, till the Lord illuminate them. We do therefore pray the Lord our God, who opened the door to S. john, through which he saw these Visions, to open a door to us also, by which we may have entrance to understand them, for the glory of his name, and comfort of his Church. And the first Voice which I heard, etc.] Upon Of the voice which S. john heard. this place Victorinus observes, that it was one Spirit which spoke in the Prophets of old, and in the Apostles now. Cotterius, in the first Vision (saith he) john heard a Voice speaking only, but here, a Voice speaking with S. john, quo non obscurè innuitur verbi (quod personam suam habet) & nostri communio; whereby the communion of the Word with us is not obscurely declared. Both these are good points of Divinity, but too hardly picked out of this place. The more soberly we handle the Prophecy, we shall understand it the better. S. john here tells us no more, but that by a How this voice was uttered, we need not inquire. Voice sounding loudly in his hearing, he was prepared to behold these things which God was to show him. How God did utter this Voice to him, it were but curiosity for us to inquire; Deo namque qui nostris loquendi legibus astrictus non est, liberum est loqui quomodocunque volverit: The Lord is not bound to our manner of speaking, as Cotterius hath well observed, it is free to the Lord to speak what manner of way he will. This we may Sufficient is it for us, that S. john understood it, and makes us also to understand it. be sure of, and it should content us that his servant understood very well what the Voice said to him, which we may perceive by his own declaring of it unto us. And now out of this, the lesson ariseth; The Apostle looked up to God in the beginning of this Verse, desirous to see more, and now the Lord offers not only new sight to his eye, but new information to his care: We never turn our hearts truly to the Lord, but he is ready to meet us; All his children find this in experience. Certainly, if we would be more If we wait on God, he shall reveal himself unto us. homely with our God, we should soon find him more familiar with us. But alas, our sin is, we wait not upon him, and entertain not a spiritual fellowship with him. How shall we see, that delight not in the light? And how shall we be replenished with that grace which overflows in him, so long as we are careless, and negligent to come to him? This is the ground of all our evil, neglect of the spiritual worship, neglect to wait upon the Lord. God give us 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 invitabat joannem ad praelium contra diaboli temptamenta, contra mundi blandimenta, contra carnis oblectamenta: Manuscript. because it invites S. john to battle against the temptations of the devil, the allurements of the world, the pleasures of the flesh. No question, S. john was a good Soldier of jesus, and had fought these battles courageously; but this goes further, he is stirred up by this Trumpet to hear a Proclamation made in heaven of such battles, as his Saints had to fight upon earth to the world's end, that he might forewarn the Church of them. The lesson here arising is, that the Voice whereby The voice of God is loud, & lively. God speaks to his own, is loud, lively and powerful, to waken them out of the dead sleep of their sin. That same Word of the Lord preached, which to a natural man is but foolishness, Rom. 1. and a dead letter which he understands not, to the child of God, is the power of God; it is lively, and Heb. 4. 12. mighty in operation. The hour shall come, and now joh. 5. 25. is, when the dead shall hear the voice of the Son of God, and they that hear it shall live. Miserable are they that cannot hear it, nor yet be wakened by it. O how miserable are they, to whom this Voice sounds and they hear it not, and the Trumpet of the lively Word wakneth them not! For if they continue in this estate, and their sleep be unto death, what remains, but a fearful Trumpet of doom, which whether they will or not, they shall be forced to hear, denouncing to them the judgement of endless condemnation. But to A sweet voice, by which God speaks to his own. return, our ground is, God in his merciful dealing with his servants, what ever he have to do with them, speaks to them in such sort, that he causes them both to understand, and also to obey him. This S. john declares, when he saith, the Voice was like the voice of a Trumpet, because by it he was wakened, moved, and stirred up to hear attentively and with reverence. Saying, Come up hither.] Non corporis motu, sed He must go out of himself, that would go up unto God. mentis intuitu: Come up, not by motion of the body, but attention of the mind. Here then Saint john his calling is renewed to him again: he must be a separate man, and after a sort, go out of himself, and go up unto God to be familiar with him, who would see the things of God. This is required of every Christian, if he would be the Spouse of Christ, joined in marriage with him: Forget thy own people and thy father's house, so shall Psal. 45. 10. the King have pleasure in thy beauty: How much more than is it requisite in Christian Preachers? Did Moses see the pattern of the Tabernacle, till Exod. 20. he went up to the Mount? Or did the Lord talk familiarly with joshua and Moses, till first they put off their shoes? And shall any Preacher now A warning to Preachers. think to be familiar with God, and powerful with his people, unless he learn this lesson first, that here first is given to S. john, Come up hither? Again, the voice of God, when he talks to The voice of God calleth men to come up. his people is, Come up. Satan's voice on the contrary, Fall down. Cast thyself down: That presumptuous Beast durst speak so to our Saviour, what marvel then he dare speak so to his servants? The Lord would have thee to come up, and enjoy all the good which he hath to communicate to thee. Satan would have thee to go down, that thou mayst be partaker of his remediless condemnation. He himself for his sin was cast out of heaven, He is now reserved in Jude 6. 2. Pet. 2. chains under darkness, to the judgement of the great Day. And he knows that when the time of his complete judgement shall come, he will be cast into utter darkness, and all his care is to draw man downward with him into the same Satan's voice calleth them downward. condemnation. There is no restitution for him, mercy never was, never will be preached to him; neither can he seek it, neither will he get: The most that ever he craved, was a Supersedere: Why Math. 8. 22. wilt thou torment us before the time? he is condemned in his own conscience, and knows that intolerable, & inevitable torment abides him. We read that the Lord talked with Satan, but never called job 1. upon him to come up, 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 me. own, Come to me: notwithstanding ye have fallen from me, yet Come to me; ye have sinned, but if ye be weary of sin, I will refresh you. It Math. 11. 28. was the answer of Christ to the Disciples of john Baptist, when they asked, Master, where dwellest thou? Come and see, said our Lord: and still he speaketh unto all his beloved, as here he doth to one of his beloved, Come up hither, not to get new revelations to be showed unto others; but, Come up hither, to get a new and a full sight of my promised glory to yourself. Yea, such is the goodness of our God, that not only he calls upon us, and bids us come, but causes us to come: Blessed is the man whom thou choosest, and causest to Psal. 65. 4. come to thee. Now blessed be the Lord who hath This voice never sounded to apostate Angels. given us mercy after we had sinned, which he hath denied to reprobate Angels and men; and after we had fallen, hath raised us up again to inherit heavenly places, where he hath condemned them unto utter darkness. And the Lord, who every day calls us to come to him, draw us upward, and cause us to come according as he calls. And I will show thee things which must be, etc.] God his predictions are arguments of his Providence. Prediction of things to come made by God, are undoubted arguments, that they fall not out by hap, but as they are ruled by his Providence, who foretells them: therefore the Lord vendicates this praise to himself, that he only can tell things which are to come. Show the things that are to Esay 41. 23. come hereafter, that we may knew that ye are gods: thereby also declaring that none but the Lord can truly foretell things to come. As for Satan's Predictions, Satan his predictions, wherefrom come they. they are either out of experience, which hath taught him by the collection of natural causes, to foresee the effects arising of them, or else he hath them by revelation from God. It was easy for Satan to foretell the death of Achab 2. Chro. 18. 19 in the battle against the Aramites; for he heard the decree of his destruction given out in the Court of heaven, and himself was directed as a * Or sergeant. 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 tidings came never unto any, nor never shall. When his Responses are peremptory, then are they deadly, like that which he gave unto Saul, To morrow at this time 1. Sam. 28. 19 thou shalt be with me. Otherwise they are deceitful, like that which he gave Heraclius; Gentem Magdeburg. c●…. circumcisam ipsius Imperium vastaturam, That a circumcised Nation should destroy his Empire. Whereupon Heraclius persecuted jews and Christians, but had no mind that Mahumetists were circumcised also, who were indeed the destruction of the Empire. But to return, it is not so with the Lord, his knowledge is not acquired by experience, nor derived from any other; For who Rom. 11. was his counsellor? In the volume of his book are all Psal. 40. 7. things written, that ever took fashion; he knows with one look all his creatures, what and when they were, are, or will be, what they can do, or what shall be done with them. He is all Understanding, and of himself, and by himself; He sees all things as they are, hath been, or shall be. Which must be done.] This is for our comfort, Things foretold in this Prophecy, must be done. that the things prophesied in this Book must be done. Scornful men think it impossible, the power of Antichrist, and his Confederates is so great, and they ask how it can be? But where the Lord says, that he will do a thing, it sets not man to inquire, How shall it be done? O but now, saith the mocking and faithless Papist, God works no miracles; this was the word of one of that sort, when the Spanish Armado approached to our Coasts: not content to triumph over men, but over the very heavens, as though the Lords Arm were shortened. The Lord now a days, said he, works no miracles: But how then was that Armado destroyed? Invincible, marrowless, An answer to profane mockers, who think they shall not be done. matchless in their judgement was it, in respect of man. Who did it then? Was it not the hand of God from heaven which overthrew them? Be silent therefore, O ye blasphemous mouths, ask 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 himself is unchangeable, so are his decrees; figured therefore to Zacharie by Mountains of Brass. Zach. 6. 1. Babylon assuredly shall fall, Rome shall be ruined, the Whore shall be condemned; the Kings of the earth, which now give their Kingdoms 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 foretold in this Prophecy, and here the Lord says, They must be done. Here than we have the general matter of this This Prophecy is not to be understood of things past, under the old Testament. Prophecy: it is a prediction from this fourth chapter, of things which shortly must be done hereafter: here we have Persecutiones, & tribulationes Ecclesiae, & postea consolationes & remunerationes Manuscript. maiores: first, the persecutions and tribulations of the Church, afterward consolations, and large remunerations thereof. They are far mistaken therefore, who expound this Prophecy of the four Monarchies, and refer it to things done in the old Testament. VERSE. 2. And immediately I was in the Spirit, and behold, a Throne was set in heaven, and [One] sat on the Throne. AS the Lord called upon his servant S. john, 〈◊〉 him come up; namely, to the sight of greater Visions, than bade been revealed to him in the first Vision; so now he carries him up, and the God worketh in his children that which he craves. calling of God is effectual in him. Thus the Lord worketh that in his children, which he craves of them, and what he commands, he causeth them do it. How this was done, he declares, when he How is it to be understood that S. john was in the Spirit? saith, I was in the Spirit, that is, Alienatus ab omni exteriorum sensuum usu, atque ecstasi mentis raptus in intensissimam eorum, quae mihi ostendebantur considerationem: divorced from the use of the external Carthus. senses, I was ravished to an inward consideration of these things which were showed unto Haym●…. me. He says he was in the Spirit, Non quod esset absque corpore, sed quia nihil per corpus vidit, audivit, sensit: Not that he wanted a body, but Not that he wanted a body, but it was left senseless for a time, the soul being intended to heavenly 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, ut alta, & mystica posset intueri: his spirit that was to be taught, is assumed and carried up by the Spirit of the Lord that taught him, to the contemplation of higher and more divine Mysteries, than could be learned by bodily sense. In a word, his body being relinquished for a time, and left senseless, the Visions are presented to his spirit, it being unable at one time, both to animate the earthly and inferior body, and to conceive heavenly and superior mysteries revealed unto it. This he means when he saith, I was in the Spirit; not that the soul as yet was dissolved from the body, but because, in respect of operation, it did not animate the body after the wont manner. The body is a great impediment to the familiar The body, as it is now, is a great impediment to the souls familiar fellowship with God. conversation of the soul with the Lord. The soul cannot at one time exercise her ordinary office in the body, and feel the Lords extraordinary presence also: and therefore the Lord, when he would reveal his secrets to his servants in most familiar manner, hath been accustomed to cast them for a time into a trance (as we speak) to sevocate their minds from their bodies: the function of the soul being suspended toward the body, that she might intend all her powers toward This is illustrate by a similitude. the Lord. So did he with Ezechiel and Daniel. Yea, even in our daily Christian conversation we find, that as the fish Remora, when it cleaves to the side of the ship under sail, retardeth the course thereof: so is it with the body, when the soul would ascend and mount up to the Lord, the body draws it back and holds it down: therefore, Caro animae est Remora, said Nazianzen, flesh is the stay, and hindrance of the soul. And this may be best seen in the exercise of And proved to the godly by their experience, specially in prayer. prayer: when the spiritual life is strongest, then is the natural weak. If the desires of the soul be fervently intended toward God, the eye sees not those objects, the ear hears not those sounds which are near unto them: But when again natural ☞ necessity forces the soul to return to a familiarity with the body, than her familiarity with the Lord relents, and is interrupted. This lets us see first, that heavenly Mysteries transcend the capacity of man, till God make us able to conceive them, above any ability that is in nature; if S. john had not been ravished in the spirit, after a divine manner, he could not have understood these divine things. And again, we may perceive the truth of that, No man can see the Lord, and live. This should make us 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 up into heaven. And behold, a Throne.] Before, Godspake to the We must first hear the Lord, before we can see him. ear of S. john: now he offers a Vision to his eye. This is the Lords order, and we must observe it. Wouldst thou see the Lord, be content first to hear him. Auditus gradus est ad visum; hearing Ber. in Cant. ser. 41. is a step to seeing: As we have heard, so have we seen. If first we hear, as we should, no doubt, Psal. 48. 8. but next we shall see, what we would. They who delight not now to hear the Lord, shall not be delighted hereafter with the sight of his joyful face. And this for the order: now to the matter. We have here, in a Vision, represented the How a Throne is ascribed to God. glorious Majesty of the Ruler of the world governing all things therein, according to his gracious pleasure. And first, S. john sees a Throne figuring Kingly Power and Authority: Next, a Why this Throne is said to be in heaven. Throne in heaven, expressing the supremacy, and height of his Government, his Throne is above all the Thrones of Kings in the world. By him the decrees of men are established, he ratifies, or revokes them at his pleasure, and is countable unto none. His Holiness also hereby is expressed, God will not do wickedly, neither will he pervert job 34. 11, 12. judgement, he renders the work of a man unto him, and causes every man to find according to his ways, said Elihu. The judge of all the world cannot Gen. 18. 25. do unrighteously, said Abraham. Thirdly, above The ceiling of the Throne. the Throne is a Rainbow, like a stately ceiling. Fourthly, about the Throne are twenty and four Elders, figuring the Church of the living God, a glorious Court, wherein there are none but Seniors The Court that compasseth this Throne. and Kings, far 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 four living creatures, full of eyes, all having wings, shadowing the company of innumerable Angels. Solomon his Throne was of ivory, underpropped 1. King. 10. with carved Lions, but nothing comparable to these living, understanding, and speedily flying Cherubims, which execute the will of this great and everliving King. Sixthly, before A glassy Sea before the Throne. the Throne, there is a glassy Sea, like Crystal, representing this sragill, and weltering world, which as it was made by the Lord, so also is it ruled and governed by him, he sees all things in it, and governeth all the incident mutations and changes thereof, unto his own determinate end. This is the sum of the Vision. Which, as I said, is a preparatoire vision for How this preparatory Vision is proper for the subsequent predictions. the subsequent visions of prediction, wherein because the Lord is to foreshow sore troubles, many changes & gre●…uous accidents that were to fall out in the world for the exercise of his poor Church; In the entry he draws us up to look to himself, as unto a glorious King sitting on his Throne, ruling the world, which is before him, with great power and wisdom, so that nothing falls out in it by chance, but according to his providence, neither is it satins malice, nor man his wit that carries sway in the world, to draw the event of things which way they wil No, no, satan and men in all their purposes & plots are overruled by the Lord, and he worketh all things according to the good pleasure of his own will, for his own glory, and comfort of his Church. Thus in the beginning have we a strong confirmation of our faith, and are conveniently prepared to receive the Prophecy following with faith and reverence, assuring ourselves, that according to it, the event of things will be, because it comes, and is revealed from him who rules the world. The sight of God sitting on his Throne, dis●…ipates all doubtings, and fears arising from the greatness of men. And doubtless, if our eyes were opened to see that glorious sight of the supreme Majesty ruling all things at his will, as here saint john saw it, or at least, if we will look into it with the eyes of faith, it would dissipate all these doubtings and fears which come in our minds, arising from the greatness of Mahomet, the power of the Pope, and of blinded Princes, enemies to the Gospel of Christ, banding, and confederating themselves against the Psalm 2. Lord, and his anointed. When the servant of Elisha was afraid at the huge Army of Aramites which compassed Dothan, his Master comforted him, Fear not (said he) there are more with us, then are against us. And when according to the prayer of Elisha, the Lord opened his eyes, than he saw that the Mountains were full of horses, and chariots of fire, round about Elisha, stronger to defend him, than the Aramites were to pursue him. No less should we be comforted against all A strong bulwark against the fear of flesh. terror of flesh, if our eyes were opened to see this glorious Majesty that saint john 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 unto them. Let us rest in him, God is Psalm. 46. 1. our hope and strength, and help in trouble ready to be found. We will not fear though the earth should be moved, and Mountains fall in the mids of the Sea. For the Throne of our God stands stable. It is a pitiful blindness, that worms of the earth should take up a banner against him whose Throne is in heaven. Their Propositions are proud, Let us cast Psal. 2. Gene. 11. off the yoke of the Lord. And again, Let us build a Man hath proud Propositions, weak assumption, of these come fectlesse conclusions. tower, whose top may reach into heaven. But their assumption of means to make good their Proposition is but weak, they have but brick and clay to mount up their Fort against heaven, They are flesh, not spirit, dust before the wind, stubble before the Esay 31. 3. fire. Thus of a proud proposition, and weak assumption, 〈◊〉 nothing follows in all their intentions, but a falls & fectlesse conclusion. God disappoints their thoughts, and turns all their deeds to the fulfilling of his own will. This Vision in the judgement 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 will have the Heaven here to signify the church, the Throne to be true Religion, the glassy sea, to be Baptism, or as others thinks, Doctrine: the four living creatures full of eyes, to be Pastors; which hereafter, God willing, in the particular explanation shall be declared to be far otherwise. This will not be found the right accommodation The right accommodation of these types. of this type, we rest in that we have spoken, as being the very truth of this type. For the further clearing whereof, look back and call to mind that which hath been said on the first verse, A door opened in heaven; We are not yet come to the Prophecy, wherein the state of the Church both militant, and triumphant is set down●… we are but in the entry of the prophecy, wherein the author of the prophecy, God the Father, and reueal●…r of it, God the Son, are in most glorious manner represented, so far forth as may prepare the Church to receive and believe this prophecy, considering from whom it comes. So that heaven in this place, is neither the Church militant, nor the Church triumphant, nor yet the place thereof, but it is that representative heaven made to Saint john in his ecstasy, wherein a glorious adumbration of the divine Majesty ruling all, is made unto him, and from whom he receives revelation in types, of such truths as hereafter were to be performed concerning the Church both militant and triumphant. It is needful for the Reader attentively to consider this, that he may understand that which perhaps I have not sufficiently explained, and yet is most needful to be known. Here there is no Vision of Prediction, but of Preparation. And one sat one the Throne.] He says simply he No man can sufficiently declare that, which the Lord i●…. saw one sitting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he tells not who, he gives him no name; God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without name, at least his name is marvelous, no name can tell what he is. He cannot (said Arethas) be defined, as he that is invisible, & unmeasurable, and he sees him sitting as a judge, of a quiet & unperturbed mind, not moved with affections, as men are, or passions that prejudge equity. These are far from the Lord, he sitteth, hearing all causes, discerning, decreeing, and working all, after his own most holy will. VERSE. 3. And he that sat, was to look upon, like a jasper, and a Sardine stone, and there was a rainbow round about the Throne, in sight like unto an Emerald. And therefore is he shadowed in such manner, as it pleased himself to appear. WE have here, first a description of the glorious Majesty of GOD, sitting on his Throne, and ruling the world. Next, of the honourable court that attends him, and compasseth his Throne. Saint john hath said before, that one sat upon the Throne: this doubtless is the Lord, of whom neither Saint john nor any other creature, Man, nor Angel, can speak as he is, but is forced to shadow him unto us, according to that representation whereby it pleases the Lord to show himself. Bern. Apparet Deus quibus vult, et sicuti vult, sed non sicuti est. God appears to whom he will, and as he will, not as he is. For if he appeared as he is, than should he appear in one manner, for GOD is one: but we know, that many manner of ways hath he been represented. Concerning the jasper and the Sardine, diverse diverse opinions concerning the jasper & Sardine things are alleged by the Interpreters. jaspidis colour, est aquae, Sardii ignis, the colour of the jasper is the colour of water, the colour of the Sardine is the colour of fire; figuring two great judgements of God, quorum unum in cataclysmo, aliud Victorinus. Primasius in Apocal. consummabitur per ignem, whereof the one was made by water in the Deluge, the other shall be made by fire. Others, by these two stones understand the two Berengandus. Haymo. Carthusi●…s. natures of Christ. jaspis viridem habet colorem, quae supra omnes colores sensus maxime comfortat, divinitatem notat, the jasper hath a green colour, which above all colours doth most comfort the senses, and it signifies the divinity of Christ. Sardius rubrum habet colorem, quia humanitas rubricata fuit sanguine passionis, the Sardine hath a red colour, figuring the human nature of Christ, which was made red and bloody by the Passion. Hitherto agrees that of Epiphanius, that Sardius Epiph●…. lib. de 〈◊〉 lapidibus. qui Babylonius etiam dicitur, rusus lapis est, & qui sanguinis propemodum colorem referat, pellucidus est, et tumoribus, et vulneribus ferro inslictis medetur, the Sardine, which is also called the Babylonian, is a red stone, showing the colour of blood, it is bright and helps tumours in wounds inflicted with weapons of iron. This might properly agree to Christ The three persons of the blessed Trinity represented here. but he is not here described. Yet there are some who will have the whole three persons of the blessed Trinity shadowed here. By the jasper, quae gemmarum est matter, which is the mother of precious Brightman. stones, they will have the Father represented, by the Sardine, quae carneo colore rubet, & carneolus dicitur, which hath a red fleshy hue, the Son is represented: and by the Emerald, the holy Ghost. All these are according to the analogy of faith, and not against the truth of this Text. Unto them we add with other Divines this also. The jasper being a precious stone of green The eternity of God figured by the jasper. colour, figureth his eternity. He is ever lively and flourishing, without fading or decaying, he changes not, yea no shadow of change is in him. The jam. 1. 17. Psalm. 102. 16. heavens wax old as a garment, but thou art the same. And this living and refreshing vortue he communicates to his Saints, He keeps their souls in life. They who are planted in the courts of the Lords house, Psalm. 92. 13. flourish in their old days. He renews them then, even when they are decaying, they cannot be undone by death, who by grace are in followshippe with him, who liveth for ever. The Sardine again is a precious stone of a red The justice of God figured by the Sardine colour, representing another property of the Divine nature, which is his justice, in regard whereof he is unto the wicked A consuming fire. Yet the Hebr. 12. 29. Naturalist hath observed, Sardium oleo hebetari: sic Plin. lib. 37. ca 7. justitia Dei, per misericordiaeoleum mitigatur, that the Sardine is blunted by oil, it makes it relent of the redness: and so is the justice of GOD mitigated with the oil of his mercy, for mercy rejoiceth against james 2. 13. judgement, therefore with these two, Saint john sees a third. And there was a rainbow round about the Throne,] The mercy of God keeping covenant, shadowed by the rainbow. like a bowed and circular ●…eeling, not of many colours, as is in the natural rainbow, which are caused by the beams of the Sun, striking into the watery cloud just over against it, but it is all of one colour, like unto an Emerald, which is also a precious stone of a most comfortable green colour. Hereby is figured, that our God is always mindful of his covenant, his mercy endures from generation to generation, over them that fear him. The glory of his Majesty, the stateliness of his Throne, the terror of his justice, should not discourage us, for we are under the Covenant of his mercy, he cannot forget it, for it is before him, and compasseth his Throne. If he keeps the common and temporal Covenant He keeps the temporal and common covenant, much more the eternal. made with all mankind, whereof the Rainbow is a sign, much more may we be assured will he keep his special and eternal Covenant, which in jesus Christ he hath bound up with his own Elect. Gene. 9 14. Hitherto tends that most solemn and sweet asseveration of the Lord, recorded by jeremy, Thus jere. 31. 35, 36. saith the Lord, who gives the Sun for a light to the day, and the courses of the Moon, and of the Stars for a light to the night. Who breaks the Sea when the waves thereof roar, 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 being a Nation before me for ever. It is a proper, and comfortable meditation of A comfortable meditation concerning the Rainbow. that worthy man Peter Martyr, speaking of the military bow, when the battle is ended, & peace is made, ye shall neither see a string bended on the bow, nor an arrow in it, at least the men of war carry it so, that the horns thereof are downward to the earth; but when they fight, it is otherwise, Peter Martyr in Genes. than they bend their bow, and draw the horns of it together, that they may shoot arrows at the face of their enemies. Even so, Deus omnibus pacatis, neruum coelest●… arcui dempsit, sagittas abstulit, & cornua eius versus terram deiecit. The Lord, peace being now made between him, and mankind, hath taken away both striug & arrows from the heavenly Bow; for we see none of these in it, and letteth the horns of his Bow hang downward to the earth, in token he comes not in warfare 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. However it be, we 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 variety of forms and kinds in things created, what are they but certain beams of the Deity, declaring that in very truth he is, from whom they are, and yet not defining what he is; in seeing them, thou seest somewhat of his, but not himself. Sure it is the Lord here dimits himself to our capacity, when he borrows similitudes from these stones to express himself, they being so Earthly Kings borrow glory from the creature, not so the Lord. far inferior to himself, as the smallest creature is inferior to the Creator: for whatsoever beauty these stones, or any other creature hath, God gave it unto them, how then should he borrow beauty from them? Indeed the Kings of the earth borrow their glory from creatures, and when they are most richly appareled, they are greatest beggars, clothed with that which is not their own, and will not continue with them: Let them be adorned with jasper, Sardine, Emerald, and such like, in the midst of these a man may see death in their mortal faces: Man in his best estate is but vanity, Psal. 39 5. and their greatest glory is but grass, compared to the glory of our God. And here also we are warned, how far by our Adam by the knowledge he had of the Creator, knew perfectly the creature. sin we have fallen from our original glory, wherein our God created us. Our father Adam was made Lord of the creatures, and by the knowledge, wherewith God endued 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 school of the creature, & Now man learns by the creature to know the Creator. put back, as we say, to his ABC, to learn the glory, goodness, & providence of the Creator by looking to the creature: and when all is done, so void now by nature is man of the knowledge of God, that he cannot conceive, concerning God, that which Yet is he not able to conceive that which the creature can teach him. the creature doth teach him. Solomon attained not to the knowledge of Adam, and yet the quickest Naturalist comes short of the knowledge of Solomon: They write of the jasper, Sardine, and Emerald, but because we know them not, as they are, therefore can we not fully know, what here, by them, is figured unto us: which hath been with great modesty observed by our Countryman, P. Forbes of Corse. VERSE. 4. And round about the Throne were four and twenty Seats, and upon the Seats, I saw four and twenty Elders, sitting, clothed in white raiment, and they had on their heads, Crowns of gold. WE have heard the description of this glorious Three sorts of creatures in the heavenly Court. King, Creator, Conserver, and Ruler of the world: now follows 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 four and twenty Elders; some, over whom he rules: these are the men of the world, and all other creatures therein, represented by a glassy Sea, before the Throne: for his Saints are said to stand on the Chap. 15. 2. glassy Sea; some, in whom, and by whom he rules: these are holy Angels, whereof such as are principal, are figured here by four living creatures, full of eyes before and behind, and within, etc. These four & twenty Elders, are not four & twenty Books. I am not to darken the minds of men by variety of interpretations; and to make contradiction to such as deserve it here, were a tedious labour. This one thing seems most strange to any that considereth the Text, and seeks light to expound it out of itself; how men should have been miscarried to expound these four & twenty Elders of the four and twenty Books of the old Testament. Cotterius brings his warrant from Jerome, Haec, inquit, est antiquissima fides, ut videre Hieron. Prologue. Galeato. est apud Hieronymum: This, saith he, is the most ancient faith, as may be seen by Jerome: he might also have said more, that Jerome borrowed this interpretation from Victorine, an hundred years before Jerome; and Jerome also writes the Prologue before Victorines' Commentaries on this Book, out of it: it is like that Jerome borrowed this exposition from Victorine, thus Cotterius might have made this opinion more ancient than Jerome. But Primasius, who lived not long after Jerome, considering the Text better, followeth none of them, as after ye shall hear. More reason had our Writers to disassent from Berengandus, long after any of them, considering that Carthusianus, a man of his own fellowship, leaves him as Primasius left Jerome. The truth than is, these four & twenty Elders represent But they represent the whole company of redeemed Saints. the whole Church of God Militant, and Triumphant; this always being observed, that the spirit of God speaks of this Church, not only as now it is, but hereafter also as it will be: Or as now it is in God's decree, or hereafter shall be in the execution of his decree; or then, as it was represented to S. john in this Vision. As for the number of four and twenty, whether the spirit of God alludes in it to David his policy in distributing such as served in the Sanctuary, in four & twenty classes and orders; or to such as ruled the King's house, who were also agreeable to this order; or then (which is more probable) to the twelve patriarchs, and twelve Apostles, the matter is all one; for sure, this certain number is put for the full and complete, yet uncertain number of his Saints. The Spirit of God expounds himself so clearly, So the Spirit of God himself doth expound them, Chap. 5. ver. 9 that I marvel how men have not marked it; for in the song of the four & twenty Elders do they not acknowledge that Christ had redeemed them to God by his blood, out of every Kindred and People, and Tongue and Nation, and had made them Kings and Priests unto God? Hereupon have the learned Divines of old, and later times, founded Primasius. Bullingerus. Chytroeus. Collado. Aretius. junius. Forbesius. this most sound interpretation, that these four and twenty Elders represent Totum Ecclesie gregem. Otherwise how can these words agree to the four and twenty Books of the old Testament? Where if any retire to this refuge, that when they speak of the four and twenty Books of the old Testament, they understand the writers of these Books, and Professors of them: then I pray them tell me, where are the Writers and Professors of the new Testament, sith this Prophecy principally concerns them? But what shall I say? It is not given unto any one to see all. Cotterius, who with great industry ●…ifteth and searches the words of this Prophecy, when he cometh to that place, Thou hast made us Kings and Priests to our God, is forced to pass them over with silence. For how can they agree with to the books of the old Testament? Are they made Kings and Priests unto God? What is good in Victorine, Jerome, or any other of the ancient Fathers, we willingly receive it, and thank God for it, but still reserve this liberty which God hath given us, that whatsoever is most agreeable to his Word, shall be most welcome to us. The dross of the Fathers under shadow The dross of the Fathers is not to be received for good gold. of their antiquity, must not always be intruded upon the Church for fine gold, it should be tried by the touchstone of truth more ancient than they. And sure it is, where the holy Scripture expounds itself, no authority of man should be received against it. But that the Ancients also did see this light of God out of this place, that the twenty four Elders represent the whole Church, I only 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 judgement concerning the four and twenty Elders. Israel duplicans, propter geminum Testamentum, quia & in nolio, & in veteri eadem formatur Ecclesia. By the Elders he understands the whole Church, where he conjoins four and twenty together, as it were doubling the twelve Tribes of Israel, for the two Testaments, because both in the old and new Testament, one and the self-same Church is form. But to proceed. In this Vision S. john 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 favourable face is manifested to them all. So large is this heavenly Amphitheatre, that albeit they be to us innumerable, who sit in it, yet none of them is any impediment to another's sight: for the Lord is in the midst of his Saints; so witnesses himself, Where two or three Math. 18. 20. are gathered in my name, I shall be in the midst of them. Such was the form of Israel their assembly, their Courts did circuit but the Temple, except Psal. 76. 11. upon the West. Vow and perform your vows unto the Lord your God, all ye that are round about him. When Israel camped in the Wilderness, Num. 2. they were cast in form of a quadrant, three of their Tribes were on every quarter, and in the midst of them was the Ark; but here the Church Some are nearer the Throne, than others, but all enjoy his sight. is cast in form of a circle, in the midst whereof God hath his Throne. All enjoy his presence to their full contentment, though there be some nearer his Throne than others; for, without the circle of the four living creatures, representing principal Angels, there stands a great number of other Angels, singing praise to the Lord. Now as for the four and twenty Seats, let that be remembered which we have said of the number of the Elders, and the same is to be understood of the number of their Seats: let us not think there are no more seats for Saints, but four and twenty. In my Father's house are many Mansions, said our joh. 14. 2. Saviour. Here the doubt is, how Seats and Crowns are How Seats & Crowns are ascribed to the Church Militant. ascribed to the Church Militant, sith we are yet under the cross, and not come to the Crown. Of this I gave warning before, that the Church is described here, not as she is simply, but as she will be, or as she is in the decree of God, and is here in the Vision represented to S. john. Now the Saints in their pilgrimage full of wanderings, have no permanent seats, they are chased from Cities into the Wilderness, and accounted the off-scouring of the world, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: but do Satan, 1. Cor. 4. 13. and his instruments what they can, the Church is, and shall be glorious, every member thereof hath a seat and resting place in unspeakable glory prepared for them. If therefore we faint by looking to the Church in her ignominy, in her wanderings and persecutions now under the cross; let us look up here, and take a view of that glorious estate, whereunto in God's counsel they are ordained, and which now in part she enjoys, and in all her members shall hereafter fully enjoy. Now one part of her is like the half darkened The Church properly compared to the Moon. body of the Moon, which is obscured, when the other half shines most brightly, but the Sun of righteousness shall illuminate the obscured part also, then shall her glory be complete fully. No malice of the devil, no weakness of Saints militant, no power of hell, nor pride of persecuting enemies, shall be able to hinder this: Let this comfort sustain us against all bitterness of our present crosses. And upon.] Now follows 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 Raiment, and to have Crowns of gold upon their heads. See what a glorious Court the Court of Heaven is; all the Courtiers there are Seniors, Kings, and Priests: first, they are said to be Seniors, not for their number of years, but for the ripeness of their judgement. Here we are Infants, and the little Babes of jesus, but his grace makes us to 1. joh. 2. 1. grow till we become Seniors: by this grace children now die, as if they were an hundred years old, Esay 65. 20. and the efficacy of his blessing shall complete us there; none ignorant through young age, none impotent through old age, shall be there; all shall attain to the fullness of Christ's age, and be perfect in him. Clothed in white raiment.] Their garments declare The white raiment of Saints is their twofold righteousness. them to be Priests also. This white Raiment is afterward called Finelynnen, and is there expounded to be the Righteousness of Saints: and 1 One imputed. this is twofold; one imputed, by which Saints are justified, and this is perfect; for it is the righteousness of Christ given unto 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 justitia; it is not the righteousness of another, but their own; by as good right as any other good they have, may be called their own; namely, by the free donation of God. The other righteousness 2 Another, inherent. is inherent in Saints, and this in such as are Triumphant, is perfect as concerning their souls, wherein no spot nor wrinkle remains; but in such as are Militant is imperfect, yet growing and increasing daily to perfection. More concerning this white linen, and where from the similitude seems to be borrowed, see chap. 15. ver. 6. And on their heads Crowns of gold.] This betokeneth Their Crowns note their Royal Dignity. their Royal or Kingly dignity; all the Saints are Kings to their God. Such as have fought the battle, do now enjoy the Crown; such whose warfare is not yet accomplished, are sure of the victory: for, we run not as uncertain, but certain, 1. Cor. 9 26. and we know, that through, him who loved us, Rom. 8. we are more than Conquerors. VERSE. 5. And out of the Throne proceeded lightnings, and thunderings, and Voices, and there were seven Lamps of fire burning before the Throne, which are the seven Spirits of God. HEre is shadowed to us a twofold operation of the Majesty of God sitting on the A twofold operation of God, here is figured. Throne; the one terrible to his enemies; the other gracious and comfortable to his Saints: his judgements upon the adversaries are expressed by 1 One terrible to his enemies, compared to lightning. three names, Lightnings, thunderings, Voices: they are compared to Lightnings, because they are speedy, and incuitable; for this same cause also, they are compared to Arrows, ●…ee s●… out his Psal. 18. 14. ●…rrowes and scattered them, and he sent out Lightnings, and disco●…sited them. Next, they are compared 2 To Thundering. to thunderings, because they terrify, and afray men; The Lord thundered in the heavens, and Psal. 18. 13. the Highest gave his voice, hai●…e-stones, and coals of fire. He proclaimed his Law with Thunder, and Israel was afraid; yea, Moses trembled for fear. If Exod. 20. the Proclamation be so terrible, what will the execution thereof be? For this cause, Amos speaking of God coming to judgement, useth these words, The Lord shall rear from Zion, and utter Amos 1. 2. his voice from jerusalem. The two sons of Zebedeus, Mark. 3. james and john were called Boanerges, the sons of Thunder, for their dreadful, and powerful delivery of the fearful judgements of God. It is a beastly stupidity in man, not to humble himself when the God of glory thundereth. It is Psal. 29. 3. recorded of Caligula, albeit he despised all Divinity, Su●… ca 5. yet was he afraid of the Thunder; and that he was wont, Ad minima fulgura caput obuoluere, ad maiora vero proripere se ex strato, & sub lectum se condere: at the least Thunder to cover his head, and at the noise of the greater, to hurl out of his resting place, and hide himself under his bed: but the wrath figured here by Thunder is much more to be feared. Thirdly, they are called 3 To Voices. Voices, namely; such voices whereby he speaks to the wicked in displeasure: Then shall he speak Psal. 2. 5. to them in his wrath, and vex them in his sore displeasure. The other operation is figured by seven burning The other gracious, & comfortable to his own children. Lamps of fire, expounded to be the seven Spirits of God: Thus are represented the working of God, in communicating by his sevenfold Spirit, grace to his Saints, to illuminate, to quicken, and to purge them. That grace is compared to fire, is plain in holy Scripture; One cometh Mat. 3. 11. after me, who shall baptise you with the holy Ghost and with fire. At the feast of Pentecost the holy Ghost descended upon the Apostles, in the similitude of fiery cloven tongues. And this Spirit Acts 2. being one, is said to be seven, or sevenfold, to express that fullness and perfection of grace, which is in him, & to Saints communicate by him. And the Spirit of the Lord shall rest upon him, the Esay 11. 2. spirit of wisdom and understanding, the spirit of counsel, and of might, the spirit of knowledge, and of the fear of the Lord. There are diversity of graces, 1. Cor. 12. 4. but flowing all from one Spirit. Again, they are expressed by seven, to note the continual influence and communication of grace by the Spirit unto Saints. VERSE. 6. And before the Throne there was a Sea of glass, like unto Crystal; and in the mids of the Throne, and round about the Throne, w●…re four beasts full of eyes before and behind. HItherto we have heard a description of those The glassy S●…a is a figure of this world. creatures, over whom, and in whom GOD ruleth as King of Saints. Now follows a description of another sort of creatures over whom he rules: for this Glassy sea figureth not Angels, as saith Arethas; nor yet Baptism, as Victorine, Beda, and Haymo say; nor yet the holy Scripture, as thinks joachimus. Which two last opinions are followed by many late Writers; but it figures this World, & all creatures therein, who like a round Crystal Globe are before the Throne. That waters in this Prophecy figure people, see in that place, The Revel. 17. 15. waters which thou sawest, are people, Nations, multitudes, and tongues. The world sometime figured by the Moon: Sometime the Lord figureth the world by the Moon, which is subject to continual changes. The woman representing the Church, is clothed with the Sun, but hath the Moon under her feet: to shadow unto us, how all truehearted Christians are contemners of the world, they trample upon it, contenting themselves with jesus 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 ever weltering, and never standeth in o●… estate. as here, and in the fourteenth chapter; the sea is always tumbling and weltering, it stands never stable in one estate; the waves thereof which now are highest, are incontinent lowest, overcome as it were with the force and fury of others: thus they dash one against another, and are never at rest. So is it with men in this world, uncertain, and unstable is th●…ir estate; rich this day, poor to morrow, now a King, incontinent a captive, highest in the Court this day, like Haman, highest to morrow Ester. 7. on the gallows. This day the King leans on the shoulder of the Samaritan Prince, the next day 2. King 7. the people tramples him under their feet. Neither is it simply represented by a sea, of which type see more chap. 16. verse 3. but by a glassy sea, to declare the fragility thereof; it hath a fair & splendent show, but no solidity: the best thing in it is man, yet is he but like a vessel of glass, most easily broken, as daily experience declares. And thirdly, it is said to be like unto Crystal, It is crystalline 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 every mo●…e therein is manifest unto him. This doth properly express that clear and lively sight, which the Lord hath of most secret things done in the world. All things are naked Heb. 4. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and manifest unto his sight. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, opened up, and as it were spelled out. Natural men may restrain his providence within the heaven▪ This is the voice of Atheists, The Lord walks job. 22. in the circle of heaven, the clouds hide him, that he cannot see. They are like unto foolish children, who if they hide their own face that they see not, doc think that none sees them. But they have an answer from the Psalmist, The Lord hath his dwelling Psal. 139. on high, yet he abases himself to behold things in hoaven, and in earth, the darkness is no darkness, but to him darkness and the light are both alike. This also should waken us to the practice of that A dehortation from the love of this world. Apostolic precept, Use this world, as if 〈◊〉 used it not. Sith the world is resembled to a sea, let us consider, 1. Cor. 7. 31. how the sea is a good element for navigation, and transportation of men from one Country to another, but evil for habitation. Men are gladdest, when their course is shortest on the sea, and their hearts are at their havening place, long before their Barks can carry their bodies unto it. ☜ We should so live in this world, as passing through it to our heavenly harbour, sojourning 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 unwholesome to drink. He is in the worst estate that hath his belly most full of them. Let us look to them with loathsomeness; but above all, beware we drink not of them with greediness, for they will prove deadly at the length. And in the mids of the Throne, and etc.] Follows Angels described, 1. From their place. 2. From their nature. 3. Fron their number. 4. From their properties. 5. From their function. a description of the third and most excellent sort of creatures pertaining 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 four beasts, understand the four How by the four beasts, some understand the four Evangelists. Evangelists. It were easy to show whom they follow in this opinion, but needless. It was hard for the first Fathers, such as Victorine and others, who wrote upon this book, to understand it, so long before the accomplishment thereof. And as for others in the middle Age, wherein the Church was darkened with Popery, they are not much to be regarded; for no man endued with the spirit of error shall understand this book, yet all these trot on in this common Commentary, and will have these four beasts four Evangelists. But this is to be lamented, that now in so clear a light, so many worthy men should have been miscarried by them out of the way. But leaving them, we have first to clear, that But in truth they figure the company and order of principal Angels. these creatures figure Angels, and such Angels as in precellencie of dignity, and prerogati●…e of place, are nearer unto the Throne, than other Angels be; for in the fifth chapter, ver. 11. after the song of the four living creatures, follows 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 four giveth unto the seven Angels, their Vials full of the wrath of God; their first testimony proveth that the four, being namely put for the whole order, have the precellencie of place; the other proves they have the prerogati●…e of dignity. Yet to come nearer, many of the Interpreters This Vision compared with the like in Ezechiel, will be the more easily understood. do agree, that in this Vision, allusion is made to that which Ezechiel in his first chapter setteth down; for in this Prophecy the Spirit of God every where followeth the phrase, and alludes to Ezech. 1. the Visions of Prophecies in the old Testament: and of this judgement are junius, Foxus, Merchiston, Grasserus, Ribera, with many others. Now, in that Vision is showed to Ezechiel, how he that sits on the Throne ruleth all by the ministery of his holy Angels, there they are figured the same The four Beasts in the original, are four living creatures. manner of way, to wit, by the Lion, a Man, a Bullock, and an Eagle; except that there, every one of them is figured all these four ways; these that here are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, there are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, living creatures: and that in all the English Translations whatsoever, they are translated Beasts, the cause seems to be in the penury of our Language, that hath not any proper word to distinguish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Always that these are Angels And are expounded by the Spirit of God, to be Cherubims. Ezechiel expounds himself, chap. 10. ver. 20. And the Beast that I saw under the God of Israel, I understood that they were Cherubims. Ezechiel saw his Ezech. 10. 20. Vision in the captivity of Babel, at the River Chebar: and S. john saw his Vision being banished by Domitian, into the I'll Pathmos: one truth by the same types is represented to both: so the one very well may serve for a Commentary to the other, to let us see that these creatures are indeed neither Beasts nor men, but Cherubims, or Angels. Now to come to their description; we have 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. john sees them, In the midst of the Throne, and round about the Throne: For understanding of this, take up the Throne to appear a little lifted up from the earth; in the midst under it are the bodies of these creatures, and at every corner look 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 compassed w●…th Angels, not for any need, but to show 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 show the great glory of his Majesty. Many Aramites came against Elisha in Dothan, his servant was discouraged, so was not himself; There are more (said he) with us than are 1. King. 10. 20. against us. And many (may we say) are our enemies visible, and invisible; but more and stronger are the servants of our God, who stand for us. Solomon builded a Throne, the like of it was not in any Kingdom, it ascended by six steps, and on every side were graven lions over-guilt with gold, but they were without life, and could not punish the King's enemies: But our King his Throne is compassed with Angels more terrible and strong than Lions, to tear his enemies in pieces at his commandment. He sent but one of them against Senacheribs▪ Army, and another Esay 37. 36. against the Kingdom 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 up, as I said out of their names 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, living creatures, figured by Men and Lions, but indeed as I have showed, are Angels. Their name here is general and common to all creatures, that have life, but compare it with other places, and ye shall see they are Spirits, He createth his Spirits, his Psal. 104. 4. Messengers. An Angel than is a Spirit, but Spiritus creatus completus. When I call him a Spirit, I distinguish him from Lions, Bullocks, Eagles, that have 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 calls him, The God of the Spirits of all flesh. Numb. 16. 22. And when I say that an Angel is a spirit complete, it is to distinguish him from the spirit of man, which to the complete subsistence thereof requires August. Enchirid. cap. 18. a body, 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 four, to shadow their sufficiency for their administration and execution of Gods will through all the four corners of the world; but not as if they were only Dan. 7. 10. four, 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 us, howsoever to the Lord, their number be definite, and certain. The fourth thing in their description, is their The properties of Angels. properties, many manner of ways figured to us; they are said to have 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 threefold sight, which they never want; a sight of God, a sight of themselves, How they are said to have eyes before, eyes behind, and eyes within them. and a sight of the creature; by their eyes before, they look unto God, delighting to behold his face continually, from it are they styled Aphnim. By their eyes within, they look always to themselves; by their eyes behind, they look to the creature, whereunto God sends them, they know and understand them, and what they have to do with them. If at any time according to the commandment given them, they come forth to execute their message, either of Mercy, or justice, ☞ on the creature, then do they in such sort look to the creature, that their eye is never turned from the Lord their Creator: Nunquam sic for as exeunt Gregor. Moral. a divina visione, ut internae contemplationis gaudijs priventur; they never come out in such sort from the sight of the Divine Majesty, that they are deprived of the joys of internal contemplation, which they have by beholding him. Oh! that we had these threefold eyes, that we Lamentable is our estate for the want of this threefold 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 entangled with it; and thirdly, that we might know ourselves. But alas, here is our misery, our eyes are behind us, we see the works of God better than we see God himself, whereof it comes to pass, that we delight ourselves more in the creatures, then in the Lord who made them: we look so to the creature, that we lose the sight of the Creator; yea, by beholding things without us, we forget those which are within us. Solomon saith, A wise man's eyes are in his forehead, and his heart is at his right hand. What wisdom then can be in us, who are still looking back to those things which of force we must leave behind us; and will not look forward to the Lord, with whom we hope to remain for ever? VERSE. 7. And the first Beast was like a Lion, and the second Beast was like a Calf, 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, Lions, Bullocks, and Eagles. he saith that they were represented to him like Men, Lions, Bullocks, and Eagles; not that Angels have any such shape of themselves, as I have showed before, but to declare unto us, that whatsoever is excellent in the best creatures of the world, Angels have it: they have understanding like Men; they have animosity, and courage like Lions; strength, for labour, like the Bullock, or Ox; celerity, and swiftness, like the Eagle: thus are they understanding, courageous, laborious, and agile creatures. And it is to be observed, that these properties, which are several in the creatures, are Ezech. 1. conjunct in the Angels, and therefore in Ezekiel his Vision to every one of them, all these four faces, faces of these creatures are ascribed. The manifold wisdom of God appears in the variety of his creatures. The manifold wisdom of God appears in the variety of his creatures. All the Naturalists in the world, have not, shall not, attain to this one thing, to know how many sorts of creatures the Lord hath made: but this doth yet much more commend his wisdom, that he hath distinguished every one of them from another, so that every creature hath in it a several stamp of the singular goodness and wisdom of God: not Not in the great only, but in the smallest also. they of the greater sort only, such as the Elephant in the Land, and Leviathan 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 again hath he left some shadow of his marvelous wisdom. But, as I said, all these sparkles of divine goodness and wisdom, which here are scattered severally among the creatures on earth, are all to be found amassed and conjoined together in the Angels of heaven. All which What assurance we have of good things provided for us hereafter. should lead us up further to consider; Sith such variety of good things are provided for us, and we see them in this world, what shall we look for in the world to come? Through faith we understand Heb. 11. 3. that the worlds were framed by the word of God. Let us not think, there is not a world after this, far be that from us; but let us look for a better: we see the beauty of this world, but let us be assured, the beauty of the other is such, as the eye saw never. Our best things here, are but shadows of those better which are above. The Lord strengthen our faith to believe. Always this I have spoken out of this ground, that the Spirit of God not finding one creature on earth meet to represent that variable good which is in Angels, doth join four of the best together, which yet all do come far short of the excellency of Angels. VERSE. 8. And the four 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 ascribed to every one of these Angils. have six wings every one of them. To what end wings are ascribed to them, Esay doth tell us, With two they cover their face, with two they cover their Esay 6. 2. With two wings they cover their fac●…: these are 1 An humble estimation of themselves. 2 A reverent estimation of the Lord. feet, and with two they fly. The wings wherewith they co●…er their face, are first an humble estimation of themselves, next, a reverent, and great estimation of the glorious majesty of the Lord their God. They acknowledge his glory greater than that they can behold it, they are nearest the throne but farthest from pride. Among men we use to say, that Familiarity engendereth contempt: it is not so with the Lord, they who are most familiar with him, do most of all reverence and fear him. The only cause why men are so bold to dishonour the Lord, and to use his Name without any reverence, is, for that they are strangers from him, they know him not, and are not acquainted with his Majesty. Hitherto tends that similitude of Saint chrysostom, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Chrysost. in Mat. hom. 26. etc. For even as the quicker our sight is, the better Heavenly creatures are most humble. we learn, and perceive how far we are distant from the heaven; whereas to a dim eye, the heaven seems to be near-hand, and hard upon it: even so, the more we excel in virtue and holiness, the more we perceive what a great difference is between the Lord and us; yea his best creatures are nothing in comparison of his glorious Majesty. Let this serve for a warning to these presumptuous Hereby are condemned Pharisaical and Popish spirits, who dare stand up with uncovered face, and glory of their merits. Pharisaical spirits, Semipelagian Papists, who dare stand before the Lord, and glory of their fastings, of their alms, of their merits, of their justification by their works, and of their perfect observance of the Law. The holy Angels cover their faces, and acknowledge their insufficiency in comparison of the Divine Majesty, and thou vile worm of the earth, wilt glory of thy sufficiency. Vae generationi huic miserae, cui sufficere videtur Ber. Ser. cont. vitium ingratitude. insufficientia sua: Woe be to this miserable sort of people, to whom their insufficiency seems sufficient. It is not the least part of true Philosophy, for a man to know himself; and only he knoweth himself best, who esteemeth himself to be nothing. Abraham called himself dust & ashes: Gen. 18. and David esteemed himself to be but a worm, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & all Saints, Chrysost. in Mat. ●…om 26. saith Saint chrysostom, after this same manner, abase and cast down themselves. But they who with the Apostate Angels will exalt themselves, will contend with Michael, and presume above that which indeed they are, let them here see of what spirit they are. The two wings wherewith they fly, note first The two wings wherewith they fly. their sublimity, they are no creeping, but flying creatures. Under the Law, profane worldlings 1 Their sublime disposition, they are no creeping things. were figured by unclean beasts, that creep on the earth with all four: they are cursed with the curse of the Serpent, they lick the dust of the earth: but Christians should be like unto Angels, not creeping, but flying creatures. A bird, so long 2 Their willing readiness to obey. as it is flying above, is in no danger of the snare. Many snares hath Satan that crafty Hunter laid for us: the best way to eschew them, is, that our hearts frequently fly upward toward the Lord. Next, their willing readiness to execute the will of the Lord without delay. S. Bernard makes By the two wings Bernard understands knowledge and devotion. Bern. de verbis Esaiae Serm. 4. the two wings of these▪ Angels, to be Knowledge and Devotion; these are also good for us to fly withal: Levat cognitionis ala, sed sola non sufficit, the wing of knowledge lifts us up, but it alone is not sufficient. As the bird that hath but one wing, the more it strives to fly, the more it falleth, Ruit citius quae una tantum ala volare contendit: To strive to fly with one wing, is the ready way to fall. So he that hath knowledge without devotion, the more he seeks to ascend, the more he faileth. Natural Philosophers may stand for an example, Rom. 1. who knowing God, did not glorify him, but vanished in their own cogitations, and became fools. And let devotion again be never so zealous and fervent, yet without knowledge it cannot carry us upward: Zelus absque scienti●…, quo vehementius irruit, eo gra●…ius corruit, for zeal without knowledge, the hotter it is, the more hindersome it is. The two wings wherewith they cover their The wings wherewith they cover their feet, are sanctity, and modesty. feet, figures their sanctity and modesty, they are conversant with men according as God employs them, but communicate not with the sins of men, they defile not their feet with our pollutions, but have them always covered: As the Sun giveth his light to most filthy places, but participates not of their uncleanness, so is it with Angels. But alas, far are we from this perfection, it is a difficile thing to live in the company of profane men, and not be infected by them: If we be not burnt with their fire, hardly shall we escape unblacked with their smoke. The other wing for covering their feet, is their Modesty, whereby they dimit themselves to our capacity: they appear with bodies and colours, white, sprickled, and red, having indeed neither zach. 1. bodies nor colours, yet are men astonished and confounded at their lowest apparitions: So far are we degenerate from our first estate, that we cannot now abide the most modest, and base apparition of an Angel. And they ceased not day nor night, saying;] In In the last place they are described from their function, they are not wea●…y in praising God. the last place we have their function described, which is a continual and uncessant praising of God; they are not weary, being always delighted with new matter of joy flowing from the sight of God; for as many eyes as they have, they can never comprehend that infinite goodness which is in him: new sights make them always to renew praises unto God, and in this they stand as patterns unto us, teaching us to practise these precepts, Rejoice 1. Thes. 5. 16, 16, 17, 18. evermore, Pray continually, In all things give thanks. We should always pray, for we never want cause; we should always give thanks, for if we can observe it, we never want matter. Prayer & praise Prayer and praise are good parts of divine worship, but praise the most excellent of the two. are two excellent parts of Divine worship, but of the two, praise is the most heavenly and Angelic virtue. In prayer a man respects himself, seeking from GOD, that which he cannot want; but in praise man respecteth God, giving unto the Lord that which is due to him. Again, prayer pertains to this life principally, et est eg●…ntium ac miserorum, praise pertaineth to the life to come, et est beatorum ac glori●…icatorum. Let us therefore learn of Angels to praise the Lord, beginning that upon earth, which shall be our continual exercise in the heaven. The tenor of their song follows, wherein three Three things in their song do they ascribe to the Lord. things are attributed to God, 1. Holiness, 2. Omnipotency, 3. Eternity. The first of these hath one word thrice repeated, and that as Esay saith, with an antiphony, or answering of one Angel to another, Esay 6. Ang. de side ad Pet. cap. 1. unum jehovam celebrant repetendo unum & idem (Sanctus) Trinum agnosc●…nt ter repetendo, quod uni tribuerunt: they acknowledge one GOD, whom they esteem only holy, and repeating one thing thrice, a Trinity they acknowledge in that blessed Unity of the Godhead; but this mystery is better warranted by other, and more pla●…e testimonies of holy Scripture. But to return, the Lord is so holy, that he is holiness itself. As the 1 Holiness, which is so proper to him, that there is none so holy, as the Lord. Sun is among the lights of the firmament, so is the holy Lord among his Saints or holy ones; what light they have, is no light if it be compared with the Sun, they hide themselves when the Sun shineth, and all the holiness of most holy creatures, is nothing in comparison of the thrice holy Lord. At his brightness Angels cover their faces; they are holy by creation, redeemed ones are holy by communication, other things are also holy by separation, as was jerusalem's 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 unto him, is Omnipotency, 2 Omnipotency consisting in these two: 1. That he can do what hewil. 2. That against his nature and truth he can do nothing. which consists in these two; First, that he can do whatsoever he will. Next, that against his own nature and truth, he cannot do: for that were impotency, and not omnipotency: He can not lie, nor deny himself, nor come against his own Word. The first of these renders instruction for Atheists; the other for Papists. It is a common question of profane men, whereby they impugn the truth of God's promises, How can this Mouths of Atheists who call God's power in question, bound up. be? The Samaritan Prince, when he heard Elizeus prophecy of plenty of victual, that should be in Samaria on the morrow, though the day before it was sore pinched with Famine, most disdainfully answered him, Though the Lord would 2. King. 7. 2. make windows in heaven, can this thing come to pass? There the Lord says, This I will do: and man by the contrary, This the Lord cannot do: but the Lord was and will be found true, and every man a liar. Yea, the very dear children of God, out of the Weakness of Saints helped by the consideration of God his omnipotency. Gen. 18. remanents of their infidelity, oftentimes fall into the like transgression. When the Angel promised Sara a child, she received it with the like answer, How can this be, sith I am waxed old? Yea, when the Lord promised to give Israel flesh enough for a month, Moses disinherited it, Shall all the Sheep and Numb. 11. 22. beeves be slain for them to find them? or shall all the fish of the Sea be gathered to suffice them? But they in effect received one answer, Is the hand of the Lord Esa. 50. 3. shortened, or is there any thing impossible to the Lord? Consider who he is that saith he will do, and all such doubts shall cease, which makes men inquire, 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. urge God's omnipotency, to prove their newfound, and fond transubstantiation, but to no purpose; for in this they make his power to fight against his will, and to reverse his own Word, & the plain Articles of our faith. They enforce upon us that we deny God's omnipotency, but without cause; this fault is their own, and not ours, They limit the Holy One of Israel, and indeed deny Psal. 78. 41. his power, when they say, He cannot give us the body of Christ, except he create it of bread. We verily believe, that in the holy Sacrament there is a real donation made of jesus Christ to all reverent and right Receivers, that bread is the body of Christ, that wine is the blood of Christ. God is always as good as his Word, and gives us no less, than he saith he gives us. 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, he were not able to give unto us the body of jesus. Now the third and last thing for which they 3 They ascribe to him the praise of eternity. praise the Lord, is his Eternity, and everlasting Being, 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, He liveth for evermore. 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 cometh to the Church by the consideration of God his eternity. Eccles. 1. Heb. 1. 11. in aeternum. Being is so proper unto God, that when I say, He was, it takes not away that he is, & will be: and when I say that He will be, it takes not away that he was and is. And this serves greatly for the comfort of the Church of God, One generation passeth, and another cometh, (said Solomon,) The Heavens shall perish, but the Lord doth remain. He that was with Noah in the Ark, with Israel in the Red-sea, with Daniel in the den, with the children in the fire, with joseph in the prison, with Elisha in Dothan, enclosed by Aramites with Ezechia in jerusalem, besieged by Chaldees, he is still in his Church this day, and will be for ever. VERSE. 9 And when these living creatures gave glory and honour, and thanks to him that sat on the Thron●…, which liveth for evermore. 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 provokes another to praise God. It should be with us on earth, as it is with them in heaven, every Christian should provoke another to piety: so Saint Paul 2. Cor. 9 2. Thus one of us should provoke another to plety. praises the Corinthians, that their zeal had provoked many. But now most part of men live, as if they were set in the world to be censurers of all men, examples to none, they will neither provoke others to good, nor be provoked by them, yea even in the holy assemblies, there they are silent, if not worse exercised, when others beside them are praising the Lord. Three things these living creatures are said to In their song they give three things to the Lord. give unto the Lord, Glory, honour, thanks. Where first it comes to be considered, how is it that any creature, either Angel, or man, can give unto the Lord, Who hath given to him first, and it shall be recompensed? Rom. 11. 35. But there is a great difference between these two, God giving to the creature, and the creature giving to God. When God giveth, he giveth to the creature that which it had not; Angels, men, and all creatures, have their being of him; but the creatures giving to God, is an acknowledging of that in Him, which He hath already; and this is the sacrifice of praise, or then if it be a sacrifice of distribution, either to the Great difference between these two, man his giving to God, & Gods giving to man Heb. 13. 1. Chro. 29. 14. poor, or any good work, wherein the Lord may have glory, as we are commanded: To do good, and to distribute forget not, for with such sacrifices God is pleased. This is also a giving unto God: but as David calls it, is a giving to God of that, which God his own hand hath given to thee; for what hast thou that thou hast not received? The first of these sacrifices men of this age can willingly give to the Lord, that is, the praise of all the goods they have: but in the second they are more sparing. They will not give back to the Lord, the use of that which his hand hath given them: fair profession, like the show that Figtree made a far off, but no fruit; whereof it comes to pass, that the glorious Gospel of Christ is evil spoken of by our enemies, because we do not adorn it with our good works. Now, concerning the difference between glory, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, honour, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and thanks, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is plainly showed by Musculus and others, I insist not in it. VERSE. 10. The four and twenty Elders fell down before him that sat on the Throne, and worshipped him who liveth for evermore, and cast their Crowns before the Throne, saying. THeir behaviour in praising God, is noted to No dishonour to the most honourable creatures, to kneel to the Lord. be threefold: first, they fall down and humble themselves before God, teaching us by their example to do the like: It is no dishonour for the most honourable men of the world to kneel; yea, to prostrate themselves before the lord Come, let Psal. 95. 6. us worship, and fall down, and kneel before the Lord our Maker. Next, they worship him that liveth for evermore: The true Church worships no creature, neither Angel, not man. Gal. 4. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the true Church worships no creature, neither Angel, nor man, in themselves, nor in their Image; neither the worship of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nor yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: sith the Galathians are convinced by Saint Paul, for giving the worship of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to such as by nature, are no Gods; how can Papists be excused? Sith all their defence for the worship of creatures is this, that they worship them not with the service of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which, say they, is due to God, but only of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which may be given to creatures. How weak a distinction this is, appears by that I have said; Papists affirm, that they may do lawfully that, which Saint Paul rebuked as unlawful in the Galathians. And last of all they are said, to cast their But giveth to the Lord all the glory of their salvation Crowns before the Throne; they empty themselves of all glory, merit, and worthiness whatsoever, that they may give the praise thereof unto the Lord. This is in effect the song of all Saints, Not unto us, O Lord, not unto us, but to thy Name Psal. 115. 1. be the praise. VERSE. 11. Saying, Thou art worthy, O Lord, to receive glory and honour, for thou hast created all things, and for thy wills sake they are, and have been created. AFter he hath spoken of their behaviour, he Creation, was a short Providence, and Providence a long creation. subjoins their Song, wherein they acknowledge the Lord only worthy to receive glory, and honour, and power, and that for two causes; first, for the benefit of creation, by which all things were made; next, of provident conservation, by which all things are still conserved; for so are their words, They are, and they have been created. Creation was a short Providence, producing all things in their kinds; Providence again, is a perpetual Creation, conserving all things in their kinds: as he gave unto all their first being; so he beareth Heb. 1. 3. up all things by his mighty word. Creation is a benefit common to all creatures, Creation common to all creatures, not so the comfort of creation. but the comfort of it is not common; for they, who have lost the dignity of their first estate, shall wish one day that they had never been created; or, that they could again 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 only find comfort in creation, who, with the benefit of creation have also received the benefit of Redemption; for then Creation is a step to Glorification, and a mean of the execution of the decree of their Predestination to life: for if, first, we had not been created, how should we have been redeemed and glorified? Again, sith he is the Creator of all according What reason we have to serve God for our creation. to his own will, when we look unto beasts, and other creatures inferior to us, let us praise him, for that it was his will to make us understanding men. And again, when we look to many men, whose conversation is beastly, they being strangers from Ephes. 2. the life of God, let us much more praise him, who hath made us new men; sith all is of his will, what matter of unspeakable comfort have we, that he hath made us children of his good will, that is, to whom he is well willed in Christ? And because our weakness is great, let this serve us for a spur Loth should▪ we be to displease the Lord, who made us for his own pleasure. Psal. 104. 31. Gen. 1. Gen. 6. to sanctification; sith the Lord hath made us for his own pleasure, how loath should we be to displease him? It is said of the Lord, Let the Lord rejoice in all his works: so, when he looked to his works, he saw that they were all good; but when he considered man, It reputes me (said the Lord) that I made man, for he is but flesh, and the imaginations of his heart are only evil continually. Oh! how should this humble us, that where the Lord hath joy in all the rest of his creatures, he is grieved at man, by reason of his transgression! and how loath should we be to displease the Lord our God, who for his pleasure and good will hath made us, and out of his abundant love hath also redeemed us! CHAP. V. VERSE. 1. And I saw in the right hand of him that sat upon the Throne, a Book written within, and on the backside sealed with seven Seals. THE first part of the preparatory Vision, preceding the Prophecies which are to follow, we have heard in the former chapter: wherein S. john sees the Majesty 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 falls out by fortune, or accident, but all comes according to his Decree, written and registered in his Book. Now follows the other part of the preparatory Vision; wherein S. john sees the Majesty of God the Redeemer, take the Book out of the hand of him that sits on the Throne; and open it, that he might reveal to his Church, her troubles and battles that were abiding her unto the end of the world. The Vision Preparatory is very Revealing things to come, for the comfort of his Church. proportional to the Prophecy following: As if the Lord this way did prepare his servant; I am to let thee see fearful changes, sore troubles by fraudulent and violent enemies, that shall persecute my poor Church; but warn thou them, that they be not discouraged; Thou seest, who sits at the Rudder of the world, and ruleth all the tumultuous waves of the glassy Sea therein: Nothing falls out but according as I have decreed, and the event of things shall be according as my Son hath revealed out of this Book, to my Saints. This is the sum of all: The rage of man shall turn to the praise of GOD: Psal. 76. 10. The LORD shall have glory, his Church victory, and the Enemies thereof shame and confusion. Three things have we in this chapter: first, a description The parts of this Chapter. of this Book of the Revelation: secondly, a description of the Lamb of God, who openeth it: thirdly, thanks giving for it both of men and Angels. And I saw.] We may perceive here in The familiarity of God with his Saints once begun, still increases. the entry, how new sights, and new Revelations are multiplied upon Saint john; the Lord began to be familiar with him, and still he continues: for whom he loveth, he loveth to the end, and causes them to increase with the increasings of God, like the Sun ascending to the noontide of the day. Balaam and Balac both may conspire Numb. 22. to curse Israel, but it cannot be; Putiphar may imprison joseph, but God shall be with him. Gen. 39 Reu. 1. 9 Domitian may banish S. john unto Pathmos from the fellowship of men, but not from the favour of God; even there shall the Lord be familiar with him. What Isaac spoke of jacob, stands as a sure decree to all the Saints of God, I have blessed him, Gen. 27. 33. and he shall be blessed. Of the manner of this sight, we have spoken We walk not here by sight, but by saith. once for all in the beginning of the fourth chapter. No doubt many of the Lords dear children wish they could see the like; such a sight as S. john saw, or S. Paul saw when he was ravished into the third heavens: The one tells us what he saw; for it was showed unto him, that he might show it to the Church: The other tells not what he saw; yea, professes that the sight he saw is more than ever man heard or saw, or man his heart is able to understand; and this is to provoke us to long for that Day, wherein we shall be capable of this sight. In the mean time, if we see not such sights, as they saw, let us reverence the Lords dispensation: now we walk by faith, not by sight; the time when 2. Cor. 5. 7. we shall see, is coming; now happy are we, if we do believe. A Book.] We must still remember, that in all How the Lord is said to have a Book. this Prophecy, the Lord dimits himself to use such forms, and representations, as we are best able to conceive. Properly God hath no book, ●…e needs not any such help of memory; but allusion here is made to Kings, who have beside them books containing Laws 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 have their Registers. of their Kingdom, as was that book, out of which Ahasuerus learned, what good service Mordecai had done unto him. The Lord hath his book also, but far exceeding theirs; for they have only a Register of things which'are done, they cannot tell what is to be done, and far less can they prevent it: but the Lord hath in his Book a perfect record of all things, which have been, are, or shall be to the world's end, they are all appointed by himself. Now what is meant by this book, is not agreed This book cannot be the old Testament upon by the Interpreters. Victorine, whom many follow, calls it the old Testament. Others more generally, the whole Scripture. But was not that Book opened till now? And is it not plainly told Saint john by the Angel, that the things foretold in this book, are such as were shortly to come to pass, not such as had been done before? What Cotterius had for him by this book to Other strange opinions concerning this Book. understand vitam, life, and by the strong Angel to understand Legem, or the Law, which none can fulfil, we leave it to himself, and his opinion also. The matter is so plain out of the course of the Text, that it is strange, men will not take light out of God's hand, when he offers it unto them: for doth not the Son●… take this book from the Father? Doth he not open the seals thereof, and let Saint john see what was written in it. Is it not the But in truth the book is this same book of the Revelation. very first and authentic volume of this Book of the Revelation, the copy and transumpt whereof Saint john draws out as he is commanded, and sends it to the Church? all the whole circumstances of the Prophecy make it so clear, that it is strange how men too much enamoured with their own conceptions should not have perceived it. But because in holy Scripture often mention Books in holy Scripture are of two sorts. occurs of sundry Books which are ascribed to God, let us once for all remember, they are to be reduced to one of these two sorts; they are either 1 Metaphorical, and these are either universal, or special. metaphorical, or material; the first so called in respect of the metaphor or borrowed speech; the other so called in respect of the matter. The metaphorike books, are either universal or special; universal are two, one mentioned by David, Psal. 139. 16. In thy book were all things written, which in continuance of time were fashioned. And this book is the most large, as being a perfect register of all things, all persons, of all times, and this is the Book of Universal are two. Prescience. The other is the book of Conscience, which albeit it be not so large as the first, yet I call it Universal, because all men without exception have it, they write it with their own hand, & have it in their own custody, and therefore shall not be able to speak any thing against the testimony thereof. Special books again are also two, one Special are al. so two. Gen. 32. 32. Malach. 3. 16. called by Moses, The book of life, containing a roll of all God's Elect: the other called by Malachy, A book of remembrance, wherein the Lord registers the words and works of the wicked: this book God hath in his keeping, and it is every way conform, and varies not from the book of conscience that the wicked have. The book material 2 The other sort of books are material. is the Bible, whereof this book of the Revelation is a part. S. john sees it first here in this vision, and then, as I said, extracts the just copy of it, and sends it to the Churches. Written within and without.] For understanding The form of books used among the Ancients, different from ours. of this, we must know that the form of books they used of old, was not like ours; they were long Rolls, every sheet at the end of another extending in length, folded and rolled up about a piece of tree, or some other such thing; they might conveniently be distinguished by seals: for the seal of the first being opened, all written in it might easily have been read; the rest not so, until the remaining seals were opened also: they were commonly written on the one side, except where the abundance of matter forced them to write on the back, then were they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In the sixth chapter, it is said that Plin. lib. 3. epist. the heavens passed away like a scroll: for a scroll of parchment being opened and spread out in length, if it be let go by him that holds it, returns speedily into a round again. Ezekiel makes mention of the like Roll of a book spread before him, written within and without. And as to Ezekiel the Ezech. 2. 9 Lord presented a roll, containing that which he had to show unto Israel, and was after written in the book of Ezekiel, It a hoc loco per librum johanni Carthus. ostensum intelligitur scientia ●…orum, quae johanni fuerant de futuro statu Ecclesiae revelanda, quae & nunc in hoc Apocalypsis volumine sant descripta: So here by a book showed to S. john, is understood the knowledge of these things which were to be revealed to Saint john concerning the estate of the Church to come, and which now are described in this book of the Revelation. Always, that S. john sees this book written within What means the writing of this book without, & within. and without, it is to declare unto us, that it is a complete prophesy, there is no blank paper in this book to be filled up by any other: or if there were, who is this in heaven, or in earth, that can reveal that unto us, which jesus Christ our blessed Saviour hath not revealed? None at all: we are not to look for any other Revelation or Prophecy after this, till the Day come wherein Christ our Lord shall be revealed in his glory. Sealed with seven Seals.] The Seals declare The book is sealed, for surety and secrecy. first, the surety, next, the secrecy of this Prophecy; Surety: it is the manner of Kings to seal their decrees which they will have executed: so this book is sealed, to show that the Lord will surely accomplish that which is written in it. It is a Decree more sure than any of the Medes and Persians. Dan. 6. 8. Obscurity of Scripture pretended by Papists. Again, the Seals declare the secrecy thereof: here are mysteries locked up from the understanding of Angels and men, if the Lord had not opened them, and revealed them unto us. The jesuit Viega carpeth advantage here, to justify that calumny of the Church of Rome, whereby they blot the Scripture with obscurity, & he brings many reasons to prove that it was expedient the holy Scripture should be penned in obscure manner. But I pray you lies not this unsure reasoning, The book of the Revelation is obscure, therefore all the books They look to the seals wherewith the book is closed, but not to the Lamb who opened them. of holy Scripture are obscure? And sith they can look to the Seals wherewith the book is closed, & complain of obscurity; why will they not look to the Lamb who openeth the book, & give him thanks, who of a closed book, makes it an open book, and gives to it the name of a Revelation? Lastly, as we have said before, this book was written, not so much to inform us in the faith, as to confirm us in it, that we should not leave the faith for these manifold troubles which in this book are foretold us, that were to follow our faith. It is sufficient for us, that in these books wherein the Lord teaches us the way of salvation, he speaks so plainly, that the entrance into his Word showeth Psal. 119. 130. light, and giveth understanding to the simple: The In books 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 child may go thorough, though in others so deep, that an Elephant may swim. In his quae apart posita su●…t in Scriptura, inveniuntur illa omnia, quae continent fidem, moresque vivendi, spem scilicet, & charitatem. What need men carp at these places which are obscure, sith in these which are plainly written, all things are to be found that contain 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 potest? imo vero summa providentia carere voluit fuco ea quae divina sunt, ut omnes intelligerent, quae ipse omnibus loquebatur: Shall we think (said Lactantius) that God, who is the Artificer and Maker both of the mind and voice, and of the tongue, cannot This pretext of obscurity of holy Scripture is but a covering of their misliking. speak plainly? No, but by the contrary he hath most wisely provided that his words should be plain, without coloured deceit, that all men may understand these things which he speaketh unto all. I will not therefore answer Viega and his associates, with chrysostom: 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 covering of their slothfulness, but rather it is a covering of their maliciousness: because the Scripture rebukes them, therefore they rebuke it; they do what they can to obscure it, because it obscureth their kingdom. VERSE. 2. And I saw a strong Angel, who preached with a loud voice, Who is worthy to open the book, and to loose the seals thereof? IN the first verse we have seen the description It is Christ his singular glory: none but he can open this book. of this book: now begins the second part of this chapter, wherein we have him described, who openeth the book; first, from his singular supereminence, that none other was found able to open the book: this appears by the Angel his proclamation, Who is worthy to open the Book? The answer is subjoined in a negation, None in heaven, etc. So this doth greatly magnify the glory of jesus; that He, and He only hath done that unto us and for us, which none in heaven nor in earth were able to have done. The Offices of the Messias are three: he is the The offices of Christ are 3: Kingly, Priestly, and Prophetical. King, the Priest, and Prophet of his Church. If these be compared among themselves, the Prophetical Office will be found the least. As our High Priest, he had to satisfy the justice of God for us, and make atonement for our sins: As our King, he hath delivered us from the oppression of our enemies, visible and invisible, and ruleth our hearts by the sceptre of his Grace: As our Prophet, he hath revealed to us in his holy Scripture the whole counsel of God concerning our salvation, and in this Prophecy hath forewarned his Church of such troubles as were imminent unto her, which none in heaven nor in earth was able to do. Now, since the last and least of the The last, and least of the 3. can be done by none, but by himself. three cannot be done by any creature, what blasphemy is it to say, that men may do the greatest, that is by their own sufferings and doings make satisfaction to the justice of God, as the Romish Church vainly and wickedly do affirm? For they teach that Christ hath not revealed Papists derogate from the perfection of Christ his prophetical office. Concil. Trident. Ses. 2. the whole counsel of God; that the Scriptures are imperfect, and are to be supplied by Traditions, quas Ecclesia Catholica suscipit, ac veneratur pari pietatis affectu & reverentia, scilicet, atqui ipsum verbum scriptum: which the Catholic Church embraces, and honoureth, with the same affection of piety and reverence, which is due to the written Word itself. But I pray them: Who is able But let them tell who can 〈◊〉 that, which jesus hath not 〈◊〉. to teach that, which the great Doctor of the Church hath not taught? If there be any Seal of the Book which Christ hath not opened, who is this that is able to open it? Either they must confess, none in heaven, far less in earth, can do it; or else they must falsify this Angel, which is impossible; or then manifest themselves to be falsisiers, which is evident. All Antiquity pleads the perfection of holy Scripture against them. Religio vera in scriptis Apostolorum, & Prophetarum justin. ●…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 only did see what is in God. Credere debemus quod Scripturae Ir●…n. lib. 2. c. 47. perfectae sunt, quip à verbo Dei, & Spiritu eius Antiquity pleads the perfection of holy Scripture. Ibid. dictae: We ought to believe that the Scriptures are perfect, as being indited by the Word and Spirit of God. His niti firma est Petra, his derelictis, aliis niti quibuslibet doctrinis, est in effusa arena aedisicare; To depend on the holy Scripture, is to build on a sure Rock; but to leave them, and depend upon any other doctrine, is to build upon 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 faithful in all his words, and all his commandments are true, it is a manifest falling from the faith, either to reject any thing that is written, or to receive 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 us, imperfect? Must it be supplied by human satisfactions? Did not the Cup, which our Saviour drank for our sins in the Garden, make his Soul heavy, and his Body to sweat blood? Who is it that dare drink out that which our Saviour hath left undrunken? If the brim of the cup so troubled him, who is able to drink out the bottom? Certainly none at all. If the most holy man that ever lived, were appointed to bear the punishment that is due to one of his smallest sins, it would utterly confound him. If they knew this, and were touched with the smallest sense of the wrath of God, they would close their blasphemous mouths from speaking of the insufficiency of Christ his satisfaction, or of any help or supply, to be adjoined to his merits. VERSE. 3. And no man in heaven, nor in earth, nor under the earth, was able to open the Book, nor to look thereupon. THE answer of the Angel's Proclamation is The negative answer excludes all creatures. here subjoined in a strong negation, that none in heaven, nor in earth, nor under the earth, could open the Book. This speech hath in it a Prophetical amplification, which makes the amplification the stronger to exclude all creatures from this dignity, that it may be reserved to jesus Christ alone, he only is worthy to open the Book. The Jesuits of Rheims show themselves ridiculous jesuits contrary to their own doctrine, expound this of Limbus patrum. in the exposition of this place: these are their words: He speaks not of the damned in hell, of whom there could be no question, but of the faithful in Abraham's bosom, and in Purgatory. I pray you is there any question at all, when he had said, None in heaven could do it, what needed him to subjoin, Nor in earth? Was there any question that could be found on earth worthy to open the Book, sith none in heaven could do it? Is this spoken by way of question? No, but (as I have said) it imports a strong negation. Now as to your faithful, that you bring in here to be in Limbo, which wrongfully ye call Abraham's Bosom; was Abraham, or any of the faithful, at this time in Limbo? According to your doctrine, when Christ descended to hell, than he harried hell, he left not a soul there, but loosed them all out of that prison. This Proclamation was more than fifty years after Christ's resurrection, and will ye now have any faithful souls to be still there, even contrary to your own doctrine? And no less ridiculous are they, in expounding these, under the earth, of their Purgatory. No better is your other allegation, of your faithful in Purgatory: Sith none in heaven could open this Book, I am sure it was never the Angel's purpose to seek any in any house of hell to do it. It is your shame, that in so impudent a manner, against so clear light, ye abuse and deceive the world with your forgeries. VERSE. 4. Then I wept much, because no man was found worthy to open, and to read the Book, neither to look thereon. IN this is declared the loving affection of S. john How all kind Christians are affected with the least loss, and troubles, which befall the Church. toward the Church: he mourns for that she should be deprived of the comfort of this Revelation: all that are true and feeling members of the Church, are grieved for the troubles of the Church; her wants, her losses, and the least obscuring of her glory, 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 moved at the report of the death of his two sons, as when he heard that the Ark of the Lord was captived, Then he fell from his 1. Sam. 4 18. In his daughter. seat backward, and died: And his daughter in Law, when she in like manner heard that the Ark was captived, broke her heart through displeasure, notwithstanding they comforted her, because she had born a son; yet she answered not, nor regarded it, but named the child Ichabod, No glory, saying, 1. Sam. 4. 20, 21 The glory is departed from Israel. Nehemiah was (for himself) in a good estate in In Nehemiah. Nehem. 1. 2. Nehem. 2. 1. the service of King Artashaste: but when Hanani told him of the desolation of jerusalem, the sorrow of his heart made his countenance sad before the King; the welfare of jerusalem was dearer unto him, than the welfare of his own estate. But now the Church is full of bastard children, who have no compassion of her estate; if they, as the Prophet speaks of carnal Israelites, be at ease themselves, Amos 6. 1, 6. they sorrow not for the affliction of joseph. Again, here is a plain difference, between To Christians the opening of the Bible is a joy, to Antichristians a grief. 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 joy; to the other, a matter of their grief. john weeps because the Book was closed; Antichrist and his crew grudge, and rage this day, because the Book is opened. These are the brood of these Heretics, whom Tertullian of old called Lucifugae, they hate the light, because it convinceth them of darkness. VERSE. 5. And one of the Elders said unto me, Weep not, behold the Lion, which is of the Tribe of juda, the Root of David, hath obtained to open the Book, and to loose the seven Seals thereof. WE have heard before S. john mourning: Consolation cometh to the godly after their mourning. now we hear him comforted: This is God his order; Blessed are they who mourn, for they shall be comforted: Mourning must go before consolation▪ sorrowful tears are the seed of plentiful joy: No man putteth new wine into old bottles: Math. 9 17. Cant. 1. 1. The consolations of the Lord are better than wine, they comfort, they refresh, they strengthen the soul; but the old heart is not capable of them: we must therefore by mourning empty our hearts of our old sins, before the Lord replenish them with his new consolations: They went weeping and Psal. 126. 6. carried precious seed, but, they shall return with joy, end bring their sheaves. 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 seek comfort in the creature, as it was with that woman diseased of the bloody issue; she spent all that she had on the Physicians, but in vain, she was never healed of her disease till she came to Christ. And here we have Christ two ways described, The description of Christ is taken out of holy Scriptures. first, as Saint john hears of him; secondly, as he sees him. The Elder who describes him, speaketh of Christ out of Moses and the Prophets, so do all they who speak by the Spirit of God: Nec ipsi Tertul. de praescrip. 〈◊〉. quidem Apostoli de suo arbitrio, quicquam quod inducerent, eligerunt. Yea the Apostles themselves took not this liberty, to bring into the Church anything of their own, but as they received from Christ, so they delivered to us. Hic primum per Prophetas, Aug. de civit. Dei lib. 2. cap. 2. deinde per s●…ipsum, postea per Apostolos, quantum satis esse i●…dicauit, locutus est. And Christ jesus, first by his Prophets, next by himself, 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 praeterquam Dei sermo. There is no other speech of divine things left unto man, but the Word of God. Let no man be wise above that which is written. That he calls our Lord, The Lion which is of the Tribe of juda; he takes it from Moses, and again, that he calls him The root of David, he takes it from Esay. He is called a Lion, to the terror of his enemies Why Christ is called a Lion. and comfort of his own. Satan is called also by Saint Peter, A devouring Lion, but like the Lion 1. Pet. 5. 8. which Samson slew, and that other which David slew, and pulled his sheep out of his mouth. These were sigures of our Lord, who hath overcome the Devil, and trampleth Satan under the feet of his Rom. 16. 20. Saints. It was a fearful sight at the first which joshua saw at jericho, a man standing before him with a sword in his hand: but when joshua demanded, Art thou on our side, or against us? and received josua 5. 9, 10. this answer, As a Captain of the Lords host I am now come: out of all doubt it did greatly confirm him. And here at the first it may seem fearful, that Christ is called a Lion: but mark that in the And yet such a Lion, as is also a Lamb. next verse he is called a Lamb. A Lion he is in respect of his enemies, to vanquish them, & tear them in pieces. A Lamb he is in respect of his me●…knesse, patience, and willingness to suffer for his own. And therefore he is not simply called a Lion, but A Lion of the Tribe of juda. naturalists have observed, that Lions are not cruel against their own kind; yea they spare beasts of another kind that subject themselves unto them. If we be the true Israelites of God, and submit ourselves unto him, the Lion of juda his Tribe shall not be terrible unto us; the greater his power is, the greater shall be our comfort. The other style given unto him, is The root of Why Christ is called the Root of David. David; where it comes to be considered how Christ is called the Root of David, sith by the Prophet Esay, he is called a graff, or branch Esa. 11. 1. & 10. springing out of the root of jesse. Yea there, in one chapter the Messia is called the root of jesse, and How the Messia was the root of jesse, and jesse the root of the Messia. jesse again the root of the Messia; but this is in different respects. He is a branch springing out of the stock of jesse, for from him he took his human nature: and he is also a stock, into the which jesse and all his father's according to the flesh had their being. As man, he took his flesh from them, as God, he gave them their being. This is the question which our Saviour demanded of the pharisees and they could not answer, How the Messia could be David his son, and also David his Lord, Math. 22. 43. Psal. 110. 1. The Lord said to my Lord, Sat at my right hand, until I make thy enemies thy foot stool. For as Man, he is the son of David, and so is the branch: but as God, he is David his Lord, and so is the root. And that our Lord was made man of the seed What comfort we have that our Lord was made man of the seed of man once sinful. of David, is most comfortable for us, he might have created a new nature, which had never sinned, but now he hath assumed the nature that was once sinful, and hath fully separated it from sin, to join it in a personal, and eternal union with his own divine nature; for the holy Ghost, who overshadowed the Virgin, could very well discern between the seed of David, in the Virgin's womb, and the sinful corruption of that seed: He took the seed without the sin, and of it form the body of jesus; and therefore Theod●…ret bringing in Fla●…anus, expounding the Angel's words to Mary, speaks 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: think not of any corporal touching, look not for any carnal conjunction: He that made thee, will make to himself a bodily temple, which shall be borne of thee, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And this should serve Cap. 25. It assures us, that at length he shall separate our nature from all sin. to assure us that he, who hath assumed our nature, and sanctified it fully from all sin, that it might be united to himself, shall in his own good time free our nature from all corruption of sin, and present us without spot or blame to his Father, that we Ephes. 5. 27. may live a happy life, in holy fellowship and communion for ever with him. The Papists not understanding this doctrine, Papists not understanding this, do foolishly affirm that the Virgin Mary was without all sin. spoil us of this comfort, in affirming that the virgin Mary, of whom our Lord took our nature, was without sin. A false doctrine, unknown to antiquity. It began in the days of Bernard, he cries out against it in his Epistle to the Canons of Lions, as against a novelty, a temerity, 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. jesus de Spiritu sancto conceptus est, qui et solus ant●…conceptum sanctus, quo excepto, de c●…tero universos respicit ex Adam natos, quod unus humiliter de seipso, v●…raciter consitetur, In miquitatibus (inquiens) conceptus A new doctrine and a false, flatly convinced by antiquity. sum, & in peccatis concepit me matter mea. For only the Lord jesus was conceived of the holy Ghost, and he also only before conception was holy, he being excepted, that pertains to all, who are borne of Adam, which one of them humbly and truly confesseth of himself, saying, I was borne in iniquity, and in sin my Mother Psal. 51. 5. hath conceived me. Solus Christus dicere potuit, Ecce Princeps mundi john 14. Aug. tract. in joan. 41. cap. 8. veniet, & in me nihil inven●…et, de s●…o dici poterat, qui non noverat peccatum. Only jesus could say, Behold, the Prince of this world cometh, and findeth nothing in me: It could be said of none but of him who knew no sin. Again, Licet Christi conceptio sit munda, & absque Anselm. lib. 2. cap. 16. carnalis delectationis peccato, Virgo tamen ipsa unde assumptus est, in iniquitatibus conc●…pta est, quia & ipsa in Adamo peccavit, in quo omnes peccaverunt. Albeit the conception of Christ was clean, and without all sin of carnal delectation, yet the Virgin of whom he came, was herself conceived in sin, begotten and borne a sinful woman, of sinful Parents: And who can bring a clean thing out of filthiness? job 14. 4. there is not one, to wit, among men. This is the only prerogative of jesus, that he was conceived of the holy Ghost. VERSE. 6. Then I beheld, and lo, in the midst of the Throne, and of the four living creatures, and in the midst of the Elders stood a Lamb, as if he had been killed, which had seven horns and seven eyes, which are the seven Spirits of God sent into all the world. AS before S. john heard of Christ by the ear, 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 go before: but then get we sure comfort, when God openeth our heart and our eyes to see, & to feel those things which we have heard: but in this age there are many Christians by outward information, who as yet have not been taught of God by by inward inspiration: these hear the Testimony of God, but it is not confirmed in them. 1. Cor. 1. 6. Now the place where S. john sees the Lord jesus, is the midst of the throne. O what a comfort is here for us, that our Saviour and elder brother, clothed with our nature, sitteth now in the midst of the throne! He hath sent his Spirit down into the earth, and carried our flesh up into heaven, Great comfort, that our elder brother, clothed with our nature, is in the midst of the throne. and thereby hath possessed us in our heavenly inheritance. And again, since we have him there an Advocate, & an Agent for us, what should we fear, or what need is there to seek any other to entreat for us? A Lamb.] Under the Law was our Saviour Christ figured by a Lamb, to express his meekness & patience in suffering. figured oftentimes by a Lamb, and the Paschall Lamb, and the Lamb offered in the daily sacrifice morning and evening; these were types of Christ jesus, and according thereunto is He here represented to S. john, and by this type first his meekness in patient suffering is expressed unto us: for as a Lamb he was dumb before the shearer. Esa. 53. 7. And next, the great profit and utility redounding And next, to express the great benefit that from him redounds to us. to us by him, is declared unto us; for all the good that is in him, is imparted and communicate unto us, lact eius pascimur, vellere tegimur, sanguine purgamur; By his milk we are nourished, by his blood we are purged, by the fleece of his wool we are covered, we put him on as the garment of our righteousness. Sith jason and his Argonaut●…e endured such travails for obtaining that golden fleece at Colchis, (so did fabulous writers call it:) what shame is it for us to refuse greater pains, that we may be made partakers of this golden, and indeed most precious fleece of the Lamb, in whom we may have all good things, whereof we stand in need. As if he had been slain.] This speech renders Christ was indeed, and really slain. no patrociny to those fantastic men, who think Christ was not slain, but some other for him; for in the ninth verse following, the chief reason why Saints acknowledge praise to be due to the Lamb, is, Because thou wast killed. We are therefore to observe, that these articles do not always import a similitude, but the very certainty, The manner of speech (as if he had been slain) imports that he was surely slain. joh. 1. 14. and truth of the thing itself, as when Saint john saith, We saw his glory, as the glory of the only begotten Son of God: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: The meaning is, we saw him shining in such glory, as is competent to the only begotten Son of God. And again, when the Apostle saith, ●…. Cor. 3. 18. We are changed into the same image from glory to glory, as by the Spirit of the Lord, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that is, according to the powerful operation of the Spirit of the Lord. And so here, when he saith, I saw 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Lamb as if he had been killed: the meaning is, I saw a Lamb, who indeed and verily was killed. And this manner of speech imports these Christ was slain, but so. that he lived again. things: first, that albeit our Lord was slain, and that Satan and his Instruments thought, that by death they had utterly undone him; yet was it far otherwise: for by his resurrection on the third day, He was declared mightily to be the Son of Rom. 1. 4. God, and not under the power of death: and therefore, in this Vision he is represented rather like unto one that was slain, then utterly slain indeed. Next, as our Saviour, after his resurrection, appeared to S. Thomas with the scars of his Why he appeared after his resurrection with the scars of his wounds. wounds in his blessed Body, so may we religiously think he appeareth in this Vision to S. john; yea, even in the last Day he shall show his Body, which was pierced, to the great terror of his enemies, and comfort of his own. Neither is this This is no argument of impotency in him, but rather proves his mighty power. to be thought any dishonour to Christ, or impotency, that he appears in the similitude of a wounded man; but rather the high praise of his love, in that for his Church her sake, he was content to be wounded to the death: And no less great commendation of his power, who overcame his enemies by that same death, by which they thought to overcome him. Serpens mortuus Macar. hom. 11. vi●…os Serpentes superabat, & Christus mortuus Serpentem in cord viventem superavit: That Serpent which had no life, overcame those living Serpents which stung the Israelites; and Christ, by dying overcame that Serpent the devil, who lived 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. Horns in Scripture signify power: For these se●… Horns are ascribed to Christ. Which had seven Horns.] Horns, in holy Scripture, oftentimes signify power, fortitude, and empiring: they are taken both in good and in evil part; for, to the wicked are ascribed Horns, whereby they push the Saints; and here Zach. 1. seven Horns 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 only one Sometime one Horn is attributed unto Christ. Psal. 92. 10. Horn; for so the Kingdom of the Messia, and his exaltation to it, is compared by David to the lifting up of the Horn of the Unicorn; Thou shalt exalt my Horn like the Unicorns, and I shall be anointed with fresh oil. Naturalists write of the Three properties of the Unicorn his Horn. unicorns Horn, that of all other, it is the most firm and solid; secondly, the most pleasant; and thirdly, the most profitable, as being a sovereign preservative against all poison: The Beasts of the field, as they record, attend till the Unicorn dip his horn in the water, then come they and drink. Properly therefore is the Kingdom of Christ expressed by the unicorns Horn, of all other the most firm and durable, the most beautiful, the most profitable; He hath changed the bitter waters of Marah, and made them sweet; neither is there any thing so deadly, which his Horn healeth not, and makes it to serve for the salvation of his own. And seven eyes.] As in his seven Horns his Seven Eyes ascribed to Christ, to show his most perfect wisdom. complete power is signified, so in his seven Eyes, his complete Wisdom. These two do greatly commend the royal authority of our King: He is wise, and will do nothing that he should not; for he sees all, and knows perfectly the quality of every creature, & the estate of every cause. Again, he is strong, and able to do whatsoever he will. His Eyes are of two sorts: Eyes of Providence, He hath Eyes of Providece, these look to all, and Eyes of Grace, these look to his own children. and Eyes of Grace: by his eyes of Providence he looks unto 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 he looks to his own, as he did to jerusalem restored, and sends them this blessing Grace: Grace be Zach. 4. 7. unto it: And herein hath the Lord magnified his mercy toward us, above many other more mighty Kingdoms in the world; that where, by the Eyes of his Providence he looks unto the rest, he hath cast the Eyes of his Mercy and Grace upon us: The Lord hath not dealt so with every Nation. Psal. 147. 20. Yet more plainly: In the Text, these seven Christ received fullness of grace, that he might give to his Church. joh. 3. 34. Eyes are expounded to be the seven Spirits of God sent forth into all the earth. Seven is the number of perfection, noting that fullness of grace which is in the Lamb; for he received not the Spirit by measure; and what he hath received, he retains not to himself; but, as here is said, he sends it out, that of his fullness we might all receive grace for grace. And hereof cometh the continuance, and Hereof cometh the conservation of the Church on earth, because It is furnished from the heaven. conservation of the Church upon earth, because it is continually furnished with grace from the Lamb, he hath the seven Stars in his hand, and holds them out to such parts of the world, as pleaseth him: he furnishes graces of his Spirit to his servants the Preachers, according to the times Reu. 1. 16. wherein they live; yea, and to every one of his Saints in particular. This same Lord, who once according to his promise sent down the holy Spirit in a visible manner upon his Apostles, in the similitude of fiery cloven Tongues, doth daily send him from the Throne of Grace in an invisible manner: And this was properly figured in a Vision to Zacharie, wherein he saw a golden ●…ach. 4. 2, 3. This is figured in Zachary his Vision of the Golden Candles●…lcke. Candlestick with seven Lamps, every Lamp having a several pipe, through the which Oil for entertainment of the light in every Lamp is conveyed from the two Olives, 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 root out the very name of Israel from under Psal. 83. 4. heaven, yet it cannot be: for the stability and continuance of the holy ministery in the Church, with light and grace in it, stands in this, that it is furnished from heaven, the Eyes of the Lamb look on his Saints, and he sends down his Spirit upon them; and from the Ruler of the world, the oil of Grace is, by secret pipes and conduits conveyed to his Candlestick on earth: And who is able to interrupt the course thereof? VERSE. 7. And he came and took the Book out of the right hand of him, that sitteth upon the Throne. HEre, in effect, no other thing is represented, then that which was openly proclaimed from heaven: first, at jordan; next, upon Mount Tab●…, This is my beloved Son, in whom I am well pleased, hear him: For by this Type the Lord jesus Christ only authorized to be the great and public Doctor of his Church. is declared to be the only Doctor of his Church, who receives the Book from the Father, and out of it reveals to his Church the counsel of God, which neither Angel nor man was able to do. As Moses went up to the Mount, and received Math. 17. Exod. 32. the Tables of the Law, and gave them to Israel: so our Mediator, who came from the bosom of the Father, hath brought down to us the knowledge of his Will. Let us not presume to go up to the Mountain, to inquire any thing which our Moses hath not taught us, left we die; let us remember our place, and stand low: we are disciples, bound by divine Proclamation to hear him, whom the Father hath sent unto us, if we would be saved. VERSE. 8. And when he had taken the Book, the four living creatures, and the four and twenty Elders fell down before the Lamb, having every one harps & golden vials, full of odours, which are the prayers of the Saints. NOw follows the third part of this Chapter, The third part of the chapter containing a threefold thanksgiving. containing a threefold thanksgiving for the benefit of this Revelation. The first song is sung by Angels, and redeemed Saints conjunctly, in 1 Of Angels. the eight, ninth and tenth verses. The second is sung by Angels severally, in the eleventh 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. again and redeemed Saints say Amen in the last verse. Cotterius confesseth that this place did trouble him greatly; and no marvel, for the four beasts he expounds to be Veritas Euangelit quadri●…ormis, the fourfold verity of the Gospel. No marvel This verse vexe●…h them who expound the some and twenty Elders to be four and twenty books. therefore, as I have said, that both he, and others, who expound the four and twenty Elders to be four and twenty books, find themselves straited with this place, wherein the Spirit of God plainly expoundeth himself, that the four and twenty Elders are they, whom God hath redeemed by his blood out of every kindred, tongue, people, and Nation. But leaving them, this comes here first to be observed, that as before they fell down and worshipped The divinity of Christ proved, in that Angels do worship him. the Ruler of the World, that sits upon the Throne, so now they fall down and worship the Lamb. Saint Paul useth this as an argument to prove the divinity of Christ jesus, taken out of the 97. Psalm, Consider how great is he, of whom it Heb. 1. 5. is said, Let all the Angels of heaven worship him. Let Heretics therefore be silent; sith the whole Congregation of Angels, and Saints redeemed, worship him as God. In this thanksgiving, these four circumstances Four circumstances to be 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 musical instruments. And lastly, what is their song. The Musicians are four living creatures, representing 1 Who are the Musicians, figured by four beasts. the principal order of Angels nearest unto the Throne, and four and twenty Elders representing the whole Church and company of Saints redeemed. By nature Angels and men were at variance; for man having become by sin an enemy unto God, had the Angels enemies unto him: a figure whereof we have 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 being reconciled to God by jesus, Angels are also reconciled with man; For it pleased the Father to set at Colos. 1. 20. peace through the blood of his Cross, both the things in earth, and the things in heaven: so that now they agree in one harmony to praise the Lord. Yea, strange it is, that they who before were figured by Lions, Bullocks, Eagles, and men, are now brought in singing one song. This is to magnify Yea creatures of most contrary kind, by Christ are made to concord. the effectual virtue of the Redeemer, who hath reconciled God and man, Angel and man, yea man with man; so that most fierce and barbarous natures are now made peaceable, meek and loving one to another, by the power of his grace. And this is it which was foretold by Esay of the This is that wonderful peace foretold by Esaiah, fulfilled by Messia Esa. 11. 6. kingdom of the Messia: The Wolf shall dwell with the Lamb, the Leopard shall lie with the Kid, the Calf and the Lion shall feed together. Therefore Clemens Alexandrinus speaking of Christ jesus, Clemens Alex. in exbor. ad G●…es. calls him Nowm quendam Citharaedum. What the Grecians spoke of their Orpheus, that by the sweet harmony of his music, he did mitigate and tame the most wild and furious beasts, is only and in truth done by our Christ, Solus ipse feras mansuefacit, for wild beasts of all sorts are tamed by him. Volucres, flying fowls, that is, wicked men carried aloft upon the wings of vanity, them he makes solid, and establisheth their hearts by grace; Serpents, creeping things, figuring deceivers with their subtle wiles, them he makes upright. He tameth Leones & Lupos, Lions & ravening wolves, cruel and bloody men, he turneth into meek and merciful men. Such a ravening Wolf was S. Paul of the Tribe of Benjamin; but Christ jesus, of a Persecuter, converted him to a Preacher. Yea lapides et ligna, such as worshipped stocks and stones, and had no more spiritual life in them then stones have, hath he raised, quickened, and made them children to Abraham. What then shall we say Miserable are they, who now under the Kingdom of Christ cannot be moved 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 fly higher than Angels, in stubbornness harder than stones: in fierceness of nature more barbarous than beasts are they, who by the grace of jesus are not tamed, and made loving to their brethren. The second circumstance is their gesture in 2 The second circumstance notes their gesture in praising God, as it was represented to Saint john. worshipping, noted in these words, They fell down before the Lamb; for still Saint john speaketh of these things, as they appeared to him in the Vision. Always by their example, they learn us with humbled hearts and bodies to praise the Lord, which as it is a duty whereunto we are bound, for 2. Cor. 6. 20. so saith the Apostle, Ye are bought with a price, therefore glorify God in your body, and spirit, for they are Gods: so it renders to ourselves very great comfort: for the time is at hand, wherein our bodies must be committed to the grave, than the tongue will be silenced, the eye closed, and no member of the body will be able to do, as now it may. So long therefore as we have the use of them, let us make them weapons of righteousness for the service Rom. 6. of our God: let the eye mourn for sin, and Bodily humiliation required in the service of our God, & how it is comfortable for ourselves, so to do. look up for mercy; let the hands be lifted up, as an evening sacrifice; let the tongue speak to his praise; let the knees bow unto him that made them. Thus if we use them, so long as we have them to his honour, we may rest assured, that he will honour them, sith his promise is, I will honour them that honour 1. Sam. 2. 30. me. Even in the grave shall the Lord watch over them, to keep the very dust of them. And howsoever the body be sown 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 fail to restore and re-edify it. If the Spirit of him that raised up jesus from the Rom. 8. 11. dead dwell in you, he that raised up Christ from the dead, shall also quicken your mortal bodies, because that his Spirit dwelleth in you. The third circumstance, is of the instruments 3 The instruments wherewith they praise God. 1. haps. 2. Vials. which they use in his praises. It is said, Every one of them had Harps and golden Vials full of odours, none of them wants, every one of them have. It contents them not that their companions praise God beside them, every one of them have their own Harp, and praise God for themselves. Let us learn of them, how we should behave ourselves in the assembly of Saints. Under the Law no man might appear empty before the Lord: it is now a greater sin under the Gospel, to come to the House of God, and no sacrifice in our heart to offer unto the Lord. Let us take heed to our Every Angel hath his instrument for God's praise, learning every man to do the like. selves, the Lord knows his own. Israelites in whom there is no guile, when they sacrifice, than he smelleth a sweet savour: hypocrites he knoweth also, that sit in the seat of sacrificers, but offer no sacrifice to the Lord; they may mask themselves, joh. 1. but the Lord cannot be deceived, for he knows Gen. 8. 21. them as they are, and will deal with them, as they deal with him; With the upright, thou wilt show Psal. 18. thyself upright: and, The Lord will do well to those that be good, and true in their hearts. But those that Psal. 125. 5. turn aside by their crooked ways, the Lord will lead with the workers of iniquity. Their Harps note two things; first, the great Their haps do note two things. joy they have in praising God. There is no joy on earth comparable to that, which is found 1 The great joy they have in praising God. in the praising of GOD, and praying unto him. When our Saviour prayed, then was his countenance changed: when David played upon Mat. 17. the Harp, the evil spirit that troubled Saul, departed 1. Sam. 16. 23. from him: and when we get hearts to pray, or praise the Lord, do we not find by experience, that then our troubles are mitigated, our perturbations pacified? then Satan is confounded, and we ourselves are comforted: these are the sweet effects of the souls harping unto God. Again, it noteth the sweet harmony, and consent 2 The sweet harmony & consent that is among them. Psal. 133. 1. that is among them: They are many, and have several haps, 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 speak one thing, and all mind one thing! This was the happiness of the Primitive Act. 1. Church, the multitude of believers was of one heart, but shortly after were they divided, by an unnecessary 1. Cor. 1. schism; Some said, I am Paul's, and some, I am Apollo's. The like preposterous zeal makes a great distemperature, and discordant sound in many Professors of our time, without any cause. The evil is more than we can mend, at least, let us Sin of this age, that the bond of love is broken by them, who profess one faith. mourn for it, and pray, Thy will, O Lord, be done in earth, as it is in heaven: And let every man take heed unto himself; he is a sacrilegious renter of the Church, who breaks the bond of love with his brother, in whom he sees no rupture of the unity of faith. But for our further instruction, let us know, that The right Harp of a Christian is his Heart. the Harp of a Christian, wherewith he praises God, is his Heart; the strings of the Harp are the affections of the Heart, which must be well tuned and prepared, before they can make any melody to the Lord; My heart is prepared, and I will sing, Psal. 57 said David. Then is the heart like unto 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 commandments; for as a Musical 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 keep no commandment of the Law, as we should, this is the perfection of degrees, which in this life no man can attain unto: This a Christian doth in perfection of parts, not of degrees. yet hath the Christian a begun obedience to all the commandments of God, which is the perfection of parts: Both these are true, the most perfect Christian cannot keep one of the Lords commandments as he should, and so we deny unto him the perfection of degrees; and yet he keeps all the commandments of God by a begun obedience, and so we grant to him the perfection of parts; for there is no grace needful to salvation, but every true Christian hath some part, and measure thereof. Bastard Professors cannot make this melody, Bastard Professors reproved. they flatter themselves because they are free of some sins, when notwithstanding they are captived by other great sins, which reign in them, and command them. The commandments of the Law are so linked together, that he who transgresseth jam. 2. 10. one, transgresseth all. If one string of this Instrument be broken, all the rest are distempered: and therefore do tehy far deceive themselves, who divide the Law: In some things they are content to subject themselves unto it; in others, usurp a liberty to break it, which will never be allowed. These answer the Lord, as an Echo doth They answer the Lord, as the Echo doth a man's voice. the voice of a man, it resounds in part, but not wholly: or like Naaman, are content to serve God, but with an exception, or reservation of some sins, which they cannot, nor will not cast siom them. There is no man so evil, but in some things he will seem to be good: but this is not the good, which the Lord requireth; such evil dividers can make no concord of spiritual Music to the Lord. Now with their haps, they are said to have With their haps they have 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 clear entrance to these words, which otherwise had been more obscure. A Vial is a vessel narrow beneath, wide above: now this Vial being also a figure of the The heart should be like a Vial, and wherein. Heart, showeth how the heart of man should be enlarged toward things which are above, 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 above. And the Vials are said to be It should be 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 every where lifting up pure hands: As also to show, 2. Tim. 2. 8. that a pure heart, praising 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 sweet Odours. are expounded to be the prayers of Saints: So were they figured under the Law, by sweet Incense; and such as were spiritual among the jews understood this very well, that it was not the external sweet Odour wherein the Lord delighted: they used the Ceremonial Incense, but neglected not the Spiritual Incense figured thereby, as is evident out of David 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 heavenly things: As also because it is sweet and pleasant to the Lord. The prayers of Saints are odoriferous and pleasant smells unto the Lord; as when Noah sacrificed, the Lord smelled a sweet savour of rest. Gen. 8. 21. But the Bride, and the Bridegroom have their Both the Bride and Bridegroom have their own Odours. own Odours, which either of them presents to other. The Perfumes and sweet Ointments of Christ, are two; first, his Merits, for he is the Angel having a Golden Censor full of Odours, Revel. 8. 3. and these ascend to his Father: secondly, his Christ hath twofold Odours: One that ascends to God his Father; Cant. 1. Another that descends to his brethren. How the smell of these Odours should allure us. Compassions are called sweet Ointments, and these descend upon his brethren: Thy Name is as an Ointment powered out, saith the Church to her Saviour. His Compassions are not locked up in his Treasury, like precious Ointment enclosed in a Box, but they are compared to Ointment powered out, the fragrant smell whereof should allure us to love him, and run after him. His sweet mercies declared upon so many, stand for examples to us, to confirm us in assurance of the like mercy, if repenting of our sins we turn to the Lord. The Lepers came to him, and were cleansed; the Blind cried to him, and received their sight; the Paralitique was carried to him, and was healed; the Adulteress was brought to him, and was absolved; the Persecutor of Saints was pardoned, his own disciple that denied him; yea, the jews who crucified him, were converted and received to mercy: In odour horum curremus post Bernard. te: There are sweet Ointments powered out, and in the savour of them will we run after thee. We are more than senseless, if the sweet smell of them allure us not also to come, that we may be refreshed by them. The Church hath in like manner her twofold How the Church hath also twofold Odours. Odours: First the Odour of Contrition; next, of Thanksgiving: the ingredients, whereof the Odour of Contrition is made, are our sins, and 1 Odours of Contrition, and what are the ingredients thereof. a godly sorrow for them, every child of God gathers together in one handful his sins, not sparing any that he knows, or can remember, and in the Mortar of a sorrowful heart, he brays them with the Pestle of Contrition, and with the Publican beateth on his breast, whereof a sweet and pleasant savour ascendeth to the Lord. The other 2 Odours of Thanksgiving, and what are the ingredients thereof. Perfume hath no ingredients, but God's sweet Mercies, with a godly rejoicing in them. Now these Mercies are so many, that none can count them in order; yet the Saints, so far, as of weakness they may, gather them together in one mass, by diligent meditation of them, they are stirred up to thanksgiving; and this is a sweet smelling sacrifice unto the Lord. The Jesuits of Rheims abuse this place, to This place abused by Papists, to defend prayer unto Saints departed. Rhemists. prove the lawfulness of their prayers unto Saints departed: for so they write upon it: It is plain here, that the Saints in heaven offer up the prayers of faithful and holy persons on earth, and that they have knowledge of our affairs and desires. But this Text offereth not any such thing, as we shall show at length. These Saints represent the whole Church Militant and Triumphant, every one of them is said to have their own Vial, and no word here of any prayers made by any of them for others; beside, that the knowledge of our desires appertaineth to none but the Lord, who searcheth the reins and the heart. This doubt cannot be loosed, by saying that the Four sorts of prayer mentioned in holy Scripture. Saints departed offer up thanksgiving; for the word used here, is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Some make this answer, but indeed it taketh not away the doubt; for understanding therefore of this place, we must know that there are four sorts of prayer reckoned here by the Apostle: the first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a prayer for averting of evil; the second is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a prayer for some good that is lacking; the third is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a prayer; whereby one of us 1. Tim. 2. prays for another; and the fourth is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a prayer whereby we give thanks to God. All these four sorts are used by Saints militant: Of these four two only are ascribed to Saints triumphant. two of them only are ascribed to Saints triumphant, namely, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thanksgiving, 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 heaven, for which they have need to pray? The answer is, They want a twofold good, which God hath promised, and they long to enjoy. First, they want their bodies, without which the souls 1 They want their bodies. in heaven cannot have full joy; for by their first creation they were joined together, as inseparable companions not to be divided, if they had not fallen in the transgression; therefore it is, that the one cannot be fully contented, wanting the other, for which to fulfil their joy, they pray for restitution of their bodies. Secondly, they want their 2 They want their brethren brethren, the remanent members of Christ his mystical body, requisite necessarily to their perfection: for God hath so provided, that they without us Heb. 11. 40. should not be perfected. Abraham, Isaac, jacob, have Without these they cannot be perfected. great joy in heaven, but not full joy, because they will not be perfected without their brethren. That therefore the mystical body of Christ may be complete, and so their joy fulfilled, they pray for Christ his second coming, which cannot be, till the last and youngest of the sons of God be borne, and brought to the fellowship of jesus Christ. And this is made clear hereafter, when the souls under the Altar are brought in crying, How long, O reve. 6. They cannot pray for our particular necessities. Lord, how long, & c! For this is the voice of them who want something they would fain have, and yet are sure to enjoy it. Thus we see then, that the prayers of Saints triumphant are general, they pray for their bodies and brethren; but to gather of this that they know our necessitios▪ our particular temptations, far less our secret desires, is but a doting dream: and if we shall a little insist in this same metaplior of Odour, or Incense, it shall discover their error more clearly. This same place by three arguments improves prayer to Saints. For first, Incense offered to God, might not be made, but in such a manner and with such ingredients as God himself commanded; teaching us, Exod. 30. that prayer unto God should be made, not as we 1 Incense might be made no other way than God commanded: so prayer, etc. fancy to ourselves, but as he hath commanded us. Now, if we shall look to this commandment, it directs us to pray unto God, and to none other; there is the voice of God the Father, Call upon me in the day of thy trouble, I will deliver thee, and thou Psalm. 50. shalt glorify me. There again is the instruction of God the Son, When ye pray, pray in this manner, Math. 6. 9 Our Father which art in heaven; and there is the direction of God the holy Ghost; he teacheth us in our prayer to cry Abba, Father. No word here Rom. 8. of any prayer to Abraham, Moses, or Esay, to Cherubin, or Seraphim, to Angels, or Saints departed. Secondly, Incense might not be burnt but upon 2 Incense might not be burnt but upon the golden Altar: so prayer may not be offered to God in the name of any but jesus. the golden Altar only, whereof there was but one, figuring the Lord jesus; teaching us that our prayers may not be offered to God in the name of any other, but jesus Christ only; For there is not any other name under Heaven, by which we may be saved; and, In him only is the Father well pleased. Math. 17. 5. Thirdly, it was not lawful for any man to make 3 Incense made for the Lord, might not be applied to any but to the Lord. So prayer, etc. an odour for his own pleasure, or private use, of those gums whereof the Lord commanded his Incense to be made, and that under a most straight penalty; for so stands the Law, Ye shall not make unto you any composition like to this Perfume, it shall be holy for the Lord: whosoever shall make like unto Exod. 30. 37, 38 that, to smell thereof, even he shall be cut off from his people. And this doth plainly teach us, that no creature should smell the savour of our Prayer: it is the Incense holy to the Lord, and appertains to our God only. Thus we see, how Papists when they seek patrociny What patrociny Papists find in Scripture. for their errors from holy Scripture, do it with no better success, than joab did, when he made his refuge to the horns of the Altar; he fled unto it, to seek the safety of his life; but he was pulled from it, and executed to the death: so they, when they bring in Scripture to defend their errors, do in effect bring it, to destroy themselves. But to leave them: let us consider for our comfort, Why prayer is compared to perfume. how our prayer is compared to a perfume. All the spices of Myrrh, Cinnamon, and what▪ is most excellent on earth, cannot make such a perfume; from heaven it cometh, and unto heaven it returneth. O what a great mercy is this! we are not yet able to ascend ourselves, and yet have we this liberty and privilege, as to send our Ambassadors in our name before us, which are so welcome to the divine Majesty, that he accounts of them, as of sweet odour and perfume sent up unto him. Let us mark this: for many times the weak Comfort for a Christian when he faints in prayer. Christian faints, and becomes remiss in prayer, because he disesteemes of his own prayer. This is a policy and tentation of the old Serpent, to make thee neglect that which he knows to be most hurtful to himself, most helpful to thee, & most acceptable to thy God; but do it not: Noli vilipendere Bern. or ationem tuam, quoniam ille, ad quem or as, non vilipendit; Do not vilipend thine own prayer; for he to whom thou prayest, vilipends it not: it is a sweet odour unto the Lord. VERSE. 9 And they sung a new Song, saying, Thou art worthy to take the Book, and to open the scales thereof, because thou wast killed, and hast redeemed us to GOD by thy blood out of every 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 Divines think, because it is an evangelic song: for even under the Law they had their new songs. Sing unto him a new Psal. 33. 3. song, sing cheerfully with a loud voice. And again, He hath put in my mouth a new song of praise to our Psal. 40. 3. God. And again, Sing unto the Lord a new song, Esa. 42. 10. and his praise from the ends of the earth. Both before the Law, and under it, they had the Gospel; yea their ceremonial law was evangelium involutum, a Gospel enclosed 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 we have in the end of the fourth chapter; there they praised him for the benefit of Creation, here they praise 1 him for the benefit of Redemption. Secondly, it 2 is called a new song, as his Majesty hath well observed, because our Redemption ought to be new and fresh in the hearts of all them, that would be accounted thankful. Thirdly, it is called a new song, in respect 3 of the new affection, wherewith Saints praise God; and this new affection ariseth of new sight of mercies, which are discovered to Saints, so oft as they look into the work of Redemption, the height, the depth, the length, and breadth of this love of God cannot be comprehended. But as the redeemed Saints get new sight and sense of it, so out of renewed affections do they sing a new song to the Lord. But because Angels also sing their part of this New matter of joy ministered to Saints and Angels, maketh always a new song. new song, we must see how it is competent to them; what benefit they have by the Redemption of jesus, we shall hear shortly; only now we touch the new song; they, and redeemed Saints glorified in heaven, cannot but sing a new song, because they find always in GOD new matter of joy, which moveth them with renewed affections to praise him. So infinite a Good is the Lord, that they find always new good coming from the Lord to refresh them, not that at any time they have weariness, but for the variety of joys wherewith they are continually delighted: for in Psal. 36. 8. his face is the fullness of joy. He satisfies his Saints with the fatness of his house, and gives them drink out of the River of his pleasure. Properly here is a River of pleasure, ascribed to Change of joy in heaven without weariness, or want of joy, expressed by rivers of pleasure. the Lord: for his joys flow continually, they never dry up nor decay; after present joy, succeeds other joy, like water in a lively River succeeding to water: there is change of joys, without want of joys, they are not weary of that which they have, and yet by looking on his face, are comforted with that which they had not. How can they then but sing always a new song? O happy life, wherein Angels, and the spirits of just and perfect Heb. 12. 23. men are satiate, and satisfied by looking to that Image whereunto once they were made! and here is our only comfort, that when we awake, we Psal. 17. 15. shall be satisfied with that Image. O Lord hasten that day. There is nothing on earth so excellent, but continual Earthly pleasure, if it be perpetual, becomes painful. looking on it, breeds a loathing and disdain of it. Truth it is, many are the pleasures which God hath placed in the creatures, for the comfort of man even upon earth: but we may know by experience, that the greatest pleasures here, and the most beautiful and delectable sights the creature can render, if they be perpetual, they become painful. It is not so with the joys of heaven, it is not so with the sight of the Creator; the Angels, who for their continual beholding of his face are called Aphnim, are never weary to behold him, because, as we have said, every new sight brings with it new delight, and new pleasure. Thou art worthy.] The tenor of their song follows, In the tenor of their song they give all worthiness to Christ. wherein, as before they cast their golden Crowns before him that sits upon the Throne, so now they ascribe all worthiness to the Lamb: the Angels of heaven acknowledge it, Saints militant and triumphant confess it; no other voice is heard in the true Church, but Thou art worthy: both Angel and man empty themselves of all praise, yea of all opinion, or conceit of worthiness or merit; the contrary voice heard in the Pope's Church, proveth it Antichristian. The chair of None but he should sit in the chair of merit. merit is proper to Christ, none, without Laesae Maiestatis, may sit down in it but himself. The benefit of his merit belongs to all his Saints; the praise of worthiness and meriting is reserved only to himself; and this appears more evidently, by the reason which they subjoin. Because thou wast killed.] To whom should the For he only was killed for us. praise of a Redeemer be given? To him only that was killed for us. Saint Paul asketh a question of the Schismatics of Corinth, Was Paul crucified for you? He could not abide that some of them should be called Paulists, some Petrists, and some Apolimists, he would not have 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 jesus only. And this same were good to ask 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 bernardin's? 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. injuries done to him; they will have other Mediators joined 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 join ye others in the work of Redemption with him? Sure it is, He alone trod the Winepress of the wrath Esa. 63. 3 of God for us. When he entered into the Garden to his agony, he took his three Disciples with Math. 26. him, Peter, james and john: but did they help him? No, he craved no more of them, but that they should watch and pray with him; yet when he Why then should not the praise of a redeemer be reserved to him only? was sweeting blood for anguish, they were sleeping; and when he went to the Cross, did they not all forsake him? yea did not Peter deny him? Sith he only suffered for us, to whom should we give the praise of a worthy Redeemer, by whose merits we are saved, but to him only? This is the Song of the whole Church, Worthy is the Lamb, because he was killed, and the worthiness of another shall we never acknowledge. Super omnia Ber. in Cant. ser. 20. amabilem te mihi reddit (bone jesus) calix quem bibisti, opus nostrae Redemptionis amorem nostrum totum facile vindicat sibi: Above all (sweet jesus) The work of our redemption makes us debtors to jesus, in more than we are worth. the cup which thou drankst, makes thee worthy to be loved of me. And the work of our Redemption challenges unto itself, all our whole love, no part of it being reserved to ourselves, or unto any other. Yea, when we have given him our whole love, and all that we are, yet stand we debt-bound to him in so much more, as he that died for us, is more than we are. What then shall we talk of any worthiness, but his? And hath redeemed us.] There is the effect of By the death of jesus we have liberty and life. Christ's death, to wit, our Redemption. We were under a most fearful servitude and bondage of Satan and sin, we sold ourselves to them most foolishly: now hath our Lord bought us again, and redeemed us, Not with any corruptible thing, 1. Pet. 1. 18, 19 as gold or silver, but by the precious blood of the Lamb of God unspotted. The greatness of the price given for us, may tell us how great his love was toward us, who hath redeemed us; as also how desperate our danger was, from which we could not be any other way delivered. Other The work of our Redemption most marvelous. Kings make conquest by shedding the blood of their people; but jesus Christ hath conquered for us by the shedding of his own blood: A most rare and marvelous thing, and such as hath not been heard of before; The Physician drinks the bitter potion, and the Patient is cured. But of this, and many notable marvels, to be marked in the work of our Redemption, we have spoken in that Treatise on the eighth to the Romans, and elsewhere. Unto God.] We are loosed from the bondage Christian liberty how abused by Libertines. of Satan, that we should be bound servants to our God: So Zacharie in his Song, God hath Luke 1. 74. showed mercy toward us, that we being delivered out of the hands of our enemies, should serve him without fear. Let Libertines mark it, who turn the grace of God into wantonness, living a loose and dissolute life; in as much as they are not bound unto God, they manifestly declare that they are not as yet loosed from the Devil. Si Christianus Ber. in Cont. Scr. 15. es, ut nominaris, sicut particeps es nominis, eris etiam particeps unctionis: If thou be'st a Christian, as thou art named one, as thou art partaker of the name, so wilt thou also be of the unction. If thou be a Christian, then Put on the Lord jesus, and Rom. 13. study to be like unto him: For, Christianis●…nus imitatio Basil bexam. ho●…. 10. est Divinae Naturae: True Christianity is an imitation of the Divine Nature. Out of every kindred.] There is the amplitude The benefit of Redemption is very ample, Act. 10. 34. Yet is not Universal. of this Redemption; it is not limited within any Kingdom, not within Canaan. Now of a truth I perceive that God is no accepter of persons. Yet universality is here excluded. They say not, He hath redeemed every Nation and Tribe, but some out of every Nation and Tribe. The secret Decree of God his Election is executed by his Calling, whereby out of the whole lump and mass of lost mankind, he separateth, culleth, and chooseth out to himself, so many as in his secret counsel he hath chosen to salvation. But to eschew repetition, the Reader who pleaseth, may look concerning this purpose, that which is written of the golden Chain, on the eighth to the Romans, verse thirty. VERSE. 10. And hath made us unto our God, Kings, and Priests, and we shall reign upon earth. THE benefits we have by our Redemption, By Christ we are not only delivered from evil, but advanced to undeserved good. are twofold; for not only are we delivered from that evil and miserable estate, wherein we were, but are also advanced to an high, and glorious estate, whereof here is mention made: he hath saved us from wrath we justly deserved, and hath advanced us to grace, and glory, which we could never deserve. Pharaoh his Baker would Gen. 40. have thought it great favour, if the King had but spared his life; but the Butler was not only delivered from death, but advanced to the service of his King. Not unlike is our case, God make us thankful for it. What we are in goodness, the Lord hath made us. And hath made us.] What we are in goodness, the Lord hath made us, We made not ourselves, we helped nothing to our first creation, far less to our second. It is folly to dream of a power in Nature, by which man of his own free-will is able to do good, and make himself congruous for the receiving of grace. Noli te extollere supra Aug. de verb. Apos. Scr. 10. Deum: Confitere illi, qui fecit te: Extol not thyself above God, but give 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 free-will by nature to do good, confuted by Fathers and Counsels. For if he made us men, and we have made ourselves righteous men, then have we done somewhat more than he. N●…mo recreate, nisi qui & create; nemo reficit, nisi qui & fecit: None can create over again, but he who created us first; none can renew us, but he who made us. Deus est qui operatur in nobis velle & perficere: It is God who worketh in us the will and the deed, that thou mightst have a will inclined to good; his Calling went before thee to work it, and his Mercy did prevent thee. To think otherwise, is, as Augustine said, Superbus error, A proud error. Aug. de temp. Ser. 123. Firmiter rene n●…llam tibi facultatem inesse posse voluntatis a●…t operis, nisi id gratuitò munere divinae miserationis Fulgent. ad Gallam, epist. 2. accipias. Hold this for certain, that there can be in thee no power either to will, or work any thing that good is, unless thou receive it freely of the mercy of God. I conclude all with the testimony of that famous Council: 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, absque illuminatione & inspiratione Sp. Sancti, haeretic●… fallitur spiritu. If any man affirm, that Papists by this Decree discerned heretics. by the strength of Nature he is able to think or choose any good pertaining to eternal salvation, without the illumination and inspiration of the holy Spirit, he is deceived with an heretical spirit. Ab eo quod formavit Deus mutavit Adam, said Ibid. in peius, per iniquitatem suam: Adam changed himself from that which God made him, but he changed himself 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 praevaricatoris primi, haec secundum Psalmistam mutatio dexterae Excelsi: The first change from good to evil was made by the first Transgressor: the second change, as the Psalmist saith, from evil to good, is made by the right hand of the most High. And so in this Hymn redeemed Saints confess it; Thou hast made us. Kings and Priests.] There is the dignity whereunto we are called, enclosed in two the most honourable Offices that ever were in the world, to wit, The good estate whereunto we are advanced by Christ, is comprised in two benefits. the Kingdom and Priesthood: S. Peter joins them both in one, when he calls us, A Royal Priesthood. As Kings we should fight the battles of the Lord against Satan and sin. And here fortitude especially is required, with spiritual wisdom. 1. Pet. 2. 9 Non enim viribus, sed prudenti●… Divina vincitur serpens: So long as we are wise in God to believe 1 In this, that we are made Kings unto our God. his Word, we are strong to resist Satan, and he is not able to overcome us; but if we forget the counsel of his Word, we easily become a prey to our Adversary. If we consider that we are called to be Kings to our God, and hope to reign for ever with him in heaven, we will think shame to render ourselves captives to Satan. Let us look back to our first creation; Animal es, O homo, Basil. hexam. ●…om. 10. principatu decoratum, ut quid servis affectibus? Princeps creaturarum constitutus es, & dignitatem Our first Cretion, our present Vocation, our future Glorification, tells us we should not be servants to sin, etc. tuam abiicis: Thou art a creature, O man, in thy first creation decored with Princely power, why servest thou thy affections? Thou wast made the Lord of all creatures, and castest away thy own dignity. Will we again look 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 have to enjoy the Kingdom of heaven, who reigneth not over his own members upon earth? Thus our first creation, our present vocation, our future glorification, all of them require of us, that like spiritual Kings, we should subdue and overcome the Devil, the world, and the flesh; He that overcometh, shall sit Reu. 3. 21. with me in my Throne. Our Priesthood again consists in offering up 2 In this, that we are made Priests unto our God. sacrifices to God: and these may be reduced to three sorts; first, that we offer up 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 us: My son, give me thy heart. Next, that we offer up our bodies unto him, I beseech you brethren, by the mercies of Ro●…. 12. 1. Cor, Corpus, & Bona: Heart, Body▪ and Goods. God, that ye give up your bodies a living sacrifice, holy, and acceptable unto God, which is your reasonable serving of God: and this is done, when we make the members of our body weapons of righteousness Rom. 6. 13. to God. These are two then, Cor & Corpus, the heart and the body: the Lord will have the service of them both. Thirdly, that we offer our goods unto 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 son, honour God with the first fruits of Pro. 3. 9 all thy increase. 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, have the men of this Gene●…ation. the hearts of men are locked up, and their hands are linked; they fear to give, lest they have not enough for themselves, and the poor also; but it is far otherwise, thy portion shall never perish by giving out in ordinary charity to the poor: quicksands quid in pauperes contuleris, in coeli thesauris Greg●…. Nysse●…. orat. de pa●…peribus 〈◊〉. reconditum in●…enies; whatever thou bestowest on the poor, thou shalt find it laid up in the heavenly Treasures. Clementia, dum licet, clementiam acquire, by showing mercy, when thou mayst, Nazian. orat. 43. in nou●… dominicam. purchase mercy to thyself. These are all agreeable to holy Scripture; Make thee friends of the riches of iniquity, that they may receive you into the everlasting Tabernacles, said our Saviour. So also the Apostle, that by distributing and giving to the poor, men lay up in store for themselves a good 1. Tim. 6. 19 foundation for the time to come. And we shall reign upon earth.] Upon this The error of the Millenaries hath no warrant here. place the Chiliasts ground their error, that after the Day of judgement, the Saints shall dwell on earth a thousand years, at which time that Prophecy, and others like it, shall be fulfilled, The Psal. 37. 11. meek shall possess the earth. And with this opinion, Math. 5. 5. many worthy Fathers in the Primitive Church were overtaken. The Turks also dream of an earthly Paradise: But let them pass. For understanding the true sense and meaning By the earth here, we may understand 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. David calls them the men of this world: these are they who (as our Saviour saith) have their portion in this life: Saint john commonly calls them Psal. 17. 14. in this Book, The Inhabitants of the earth. These men are enemies to the children of God, and persecute They now account Saints the off-scouring of the earth, but Saints at last shall reign over them. them with all their power; they account them the Off-scouring of the earth, and unworthy to dwell in it: But the Lord at length shall exalt his Saints, and their enemies shall be made their footstool: Yea, the soles of their feet the Lord shall lift up above the heads of their greatest enemies; for the wicked shall stand still upon the earth, when the godly shall be ravished and caught up into the Air: yea, the wicked themselves 1. Thess. 4. 17. shall see it, and shall be vexed with horrible fear, when they see the man honoured, whom they despised, and shall say within themselves, This is he whom sometime we had in derision, we Wisd. 5. 2, 3, 4, 5. sooles thought his life madness, and his end without honour; how is he counted among the children of God and his portion is among Saints. Now for this benefit, which the Saints are sure to enjoy, to wit, their final victory, and glorious exaltation above all their enemies, they here praise the Lord: and so hath his Majesty most judiciously expounded this difficult place; We shall reign over the earth, at the last and general judgement. And this exposition is both very comfortable for Saints now lying under the oppression of their enemies, and agreeth well with the Analogy of faith. Otherwise, if we take the word properly for Orby the earth we may understand this same earthly element. this same earth wherein we sojourn, than S. Peter tells us, that we have to look for new heavens, and a new earth, wherein dwelleth righteousness: They 2. Pet. 3. lost their original virtue and beauty by our transgression, and shall receive it again, and more, at our restitution: So are we taught by S. Paul, The Rom. 8. fervent desire of the creature waiteth when the sons of God shall be revealed; for then, The creature also shall be delivered from the bondage of corruption, into the glorious liberty of the sons of God; and then both heaven and earth renewed, shall be the proper possession of Saints renewed. Where if any man demand, To what use shall this earth How Saints may be said to reign in it, or to what use can it serve in that Day. and visible heavens serve in that Kingdom of glory? 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 goodness which he showed us in the Creation, and we lost in the Transgression, and he hath restored again, with much more, in our Redemption, who can say against it? But lest we seem to pry within the Ark, let our care be rather to prepare ourselves, than beforehand curiously to inquire of it, that which now we cannot understand: and let us remember that answer which Photinus, the predecessor of Irenaeus, gave to the Proconsul, when he demanded of him who God was? He answered, Et tu, si dignus ●…ueris, videbis; A pretty answer of Photinus to the Proconsul. Even thou, if thou be worthy, or meet for it, shalt see him. So we, if we be renewed men, shall know to what use in that Day, these new heavens and new earth shall serve unto us. Now there remains one doubt to be cleared A doubt moved, how Angels praise God for Redemption, & answered, here, how is this Canticle convenient for Angels, seeing they fell not? how can they praise God for Redemption by his blood? The answer is; first, in the Song, the Thanksgiving may be distinguished from the reason of the Thanks: Thou art 1 By distinguishing the Thanksgiving from the Reason. worthy to take the Book, and open the Scales thereof: there the thanksgiving, which is fitting both for Angels and redeemed Saints to give unto the Lamb: but the reason, Because thou wast killed, more proper for redeemed Saints. Secondly, the Angels are also members of the Church, they call themselves our brethren, I am thy fellow servant, Revel. 19 10. and one of thy brethren which have the testimony of jesus. And again, by the Apostle to the Hebrews they are reckoned to be of one body, and one fellowship with us: We are come to the Heb. 12. 21. celestial jerusalem, and company of innumerable Angels. Now as in the natural body all the members 2 Angels & we are of one incorporation, and for our Redemption th●… give thanks to God. have their own mutual compassion; when one is wounded, the rest mourn with it and for it: and again, all of them have their own mutual 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) rejoice with it: So may we think that it is in the Mystical Body, and that the Angels, being of one fellowship with us, glorify God for our restitution; for sith our Saviour teacheth us, that they have joy in the conversion of one sinner, much Luke 15. 7. more may we think they have joy in the Redemption of the whole company of Gods Elect. Thirdly, the Angels have their own interest 3 They have their own benefit by Redemption. in the benefit of Redemption: As all things were created by him, which are in heaven and in earth, visible and invisible, 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 blood of his Cross, both the things in earth, and things in heaven. Calvin expounds this both of Angels and Men: let the judicious Reader wisely consider his words, and he shall see, that albeit there was no enmity between Angels and the Lord, because they sinned not; yet for the setting of them at a perfect peace, it was needful they should be For that grace of Christ, which raised man when he fell, kept Angels that they fell not. made sure of their perseverance in the state of innocency, which benefit they had not by their creation; for the fall of some of them proves, that of their own nature they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, mutable by will, but that same grace of jesus, which raised up Elect Men, when they had fallen, confirms Elect Angels, that now they cannot fall: Qui erexit hominem lapsum, dedit Angelo stanti ne Ber. in Cant. laberetur. I leave that of Cyrillus: Dicimus nos ex Ser. 22. Cyril. Catech. 2. part quadam de Deierga nos bonitate, sed nescimus quanta ille, & Angelis condonaverit, indulget enim & illis quandoquidem ipse tantùm unus est, qui peccare non possit: who thinks that the Lord useth his own indulgence toward Angels, it being his own only and proper glory that he cannot sin. Fulgentius agrees with Bernard, none other keeps the Angels that they fall not, but the same grace which restored man when he had fallen. una Fulgent. ad Trasim. lib. 2. in utroque gratia operata est, in hoc ut surgeret, in Angelo ne caderet: One grace wrought in both, in Man that he might rise, and in the Angel that he did not fall. Thus are Angels benefited by the death of jesus Christ. VERSE. 11. Then I beheld, and heard the voice of many Angels round about the Throne, and about the living creatures, and the Elders, and they were thousand thousands. THe second part of the thanksgiving is sung by The second song is sung by Angels only, and in it are four circumstances. Angels only, where we have these four circumstances; First, who they are that sing; Secondly, in what place of the Heavenly Court appear they to Saint john; 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 seems, in dignity, from the four living creatures, whom we expounded to be a principal & chief company of Angels nearest to the Throne: And S. john ranketh them, as they appeared unto him. That there is order among Angels is out of question. Some hath been bold to set down the manner thereof out of Dionysius Areopagita, whom the learned justly suspect; for the Fathers of that age had not so soon forgotten that Apostolic precept, Let none presume above that which is written. 1. Cor. 4. 6. Elias, who comments upon Nazianzen, distinguisheth Elias presumes to set down the order of Angels. the whole company of Angels into three ranks, and placeth three orders in every 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, and Angels. But these are naked speculations, neither warranted by Scripture nor reason. It had been better for him to have kept the bounds of Nazianzen his modesty, Angelis pro suae naturae, Nazianzen, and Augustine speak more sparingly and modestly. et ordinis ratione, tanta pulchritudinis copia est impressa, ut secundaria quaedam lumina sint. There is imprinted in Angels according to their nature, and order, such abundance of shining beauty, as Nazian. Ibid. maketh them secondary lights: he acknowledges among them a distinction, and an order, yea diversity of orders, but takes not upon him to determine it. And the like modesty useth Augustine, Aug. cap. 11. cont. Priscilian. Qui fatetur se rationem huius distinctionis ignorare, who confesseth that he knows 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 appear. because they are the Guard of the great King which attend him; not for his defence, but for the execution of his will: For thousand thousands minister unto him, and ten thousand thousands stand before Dan. 7. 10. him. But about the Church represented by four About the Throne, to serve the Lord Psal. 34. 7. and twenty Elders are they placed, as a Guard 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 guard. who fear him. These compassed Elisha in Dothan, to keep him from invasion of the Syrian horses and Chariots. How great their power is, the destruction of Pharaoh his first borne by one Angel, and of Senacherib his Army by another, may witness unto us. David had a strong guard of Cherethits and Pelethits; but the best of his Worthies were not comparable to one of these Warriors. Here then is our comfort, that as Damones Ecclesiam Carthus. circumeunt ad devorandum, ita Angeli eam circumeunt, ut custodiant. As Satan with his legions of wicked spirits goeth about seeking to devour us: so these Angels and heavenly Armies stand about us to defend, & are as an invincible hedge between Satan and the Saints. The third circumstance is of their number; of 3 The third circumstance is of their number. it we have spoken, Chap. 4. 6. VERSE. 12. Saying with a loud voice, Worthy is the Lamb that was killed, to receive power, and riches, and wisdom, and strength, and honour, and glory, and praise. THe fourth circumstance in this second thanksgiving 4 The fourth circumstance is their song▪ Wherein we have made by Angels only, is the song itself, wherein we have 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 have spoken before; only now, the loud voice noteth their intention, readiness, and great fervency in praising the Lord. The matter of their song is subjoined, Worthy is 2 The matter. the Lamb. Where still it is to be remembered, how both Angels, and elect Men, denude themselves of all worthiness, and ascribe it to the Lamb, to the great shame of these wretched worms upon earth, who dare usurp to themselves the praise of worthiness, and glory in the merit of their works. These Angels differ in place and order from the first company, but all agree in one song, Worthy is the Lamb. And again, that Angels worship the Lamb, but refuse to be worshipped of men, condemns that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of the blind Papists, who will enforce a worship on Angels, which they refuse, and acknowledge only to be due to the Lord. As before, the Lamb appeared with seven Before, they gave him seven styles, and now they give him a sevenfold praise. Eyes, and seven Horns, so now a sevenfold praise do Angels give unto him; 1. Of power, 2. Riches, 3. Wisdom, 4. Strength, 5. Honour, 6. Glory and praise. They understood the types which they saw; they make their song respondent to his apparition. In his Eyes they acknowledge his wisdom; in his Horns, power, and strength, and riches; and for these, praise, and honour, and glory they give unto him. He is a full and complete Saviour, worthy of sevenfold praise, because of his sevenfold, that is, his manifold, yea, his full, and complete grace, which superabounds in him, and is powered forth abundantly unto us. He hath not love, but he hath also power; what crave we more, but that he is most willing, because of his love, He was killed for us: and most able, because of his power, to help us in all our necessities? Again, this redundant speech in praising of Saints inflamed with the love of God, cannot satisfy themselves in praising him. God, naming one thing many manner of ways, is to teach us, how Saints inflamed with the love of God, cannot find words enough, nor satisfy themselves in praising of God. And this was shadowed before, when it was said, They sung with a loud voice: for what is the loud voice of a spirit, but ●…ruens des●…erium, the fervent desire of it? et tantò Gregor. moral. 2. cap. 6. maiorem vocem in aurem incircumscripti spiritus exprimit, quantò se in eius desiderium plenius ●…undit. And here that one thing is named many manner of ways, as power, and strength, praise, honour and glory; their like fervent desire in praising God is declared. And all this may most justly rebuke our coldness This may make us ashamed of our coldness in praising God. in praising God: we discharge all that whole service 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 prevail; and we praise, as if we were not careful whether the Lord hear or not: and therefore we send our thanksgiving away, but our fervent affection goes not with it▪ such a prayer cannot pierce the clouds, far less bring down an answer. Is there any thing thou shouldest think more upon in prayer, then that thou art speaking with God? or is there any thing thou shouldest desire more, then to find thyself accepted of him? Quomodo te à Deo audiri postulas, cum te, ipse non audias? How canst thou desire the Lord to hear thee in praying, when thou hearest not thyself? Vis Deum memorem esse tui cum rogas, cum tuipse memor Cyprian. de orat. Domini. tui▪ non sit? wilt thou have the Lord mindful of thee, when thou requestest him, and thou in requesting him, hast no mind of thyself? This is a common sin of this age; the Lord remove it. VERSE. 13. And all the creatures, which are in heaven, and on the earth, and under 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 unto the Lamb for evermore. THe third part of the thanksgiving, is sung by The third part of the song is sung by creatures of all sorts. creatures, and that of all sorts, and with one common consent: for this distribution of the creatures in these, which are in heaven, in earth, under the earth, and in the sea, is a prophetical amplification frequently used in Scripture, to show the concourse of all creatures to praise God in their kind: as ye may see, Psalm 148. Now these creatures What voice creatures without sense or reason can have. here, are such as are without sense or reason; to wit, the Sun, the Moon, the Fire, the Air, the Water, the Earth, and all that in them is, after their sort do praise the Lord, and they have a voice of their own, which is well enough understood by him that made them. As they groan for Rom. 8. the bondage under which our sin hath subdued them: so long they to see the sons of God restored to their liberty, for than shall they be restored also: and for this benefit the creatures have by our Redemption, as they were cast into bondage by our transgression, they have their own rejoicing, and praising of God. But for this, we refer the willing Reader to that which we have written on the eighth to the Romans, and now proceed to the conclusion of this Song. VERSE. 14. And the four living creatures said, Amen. And the four and twenty Elders fell down, and worshipped him that liveth for evermore. NOw are we come to the conclusion of the The Song is concluded by them who began it. Song: they who began it, to wit, Angels, and redeemed Saints conjunctly, do also conclude it. In all this heavenly action, we still see, that the example of one, provokes another to praise God, teaching us our duty, not to be silent when others beside us are praising the Lord. If we cannot with our mouths, at least let us with our hearts make melody to the Lord, and say Amen to the song of our brethren. The Angels ratify the praises given to God, by Amen, Is a note of affirmation, saying Amen. This particle is sometime a note of affirmation, as when our Saviour says, Amen, Amen, Mat. 23. 36: I say unto you, all these things shall come upon this generation: that is, certainly and without doubt As also of confirmation. they shall come. Sometime again it is a note of confirmation, or comprecation, as when the Apostle reproves preaching or praying in an unknown language, he useth this reason, How shall he that 1. Cor. 14. 16. occupies the room of the unlearned, say Amen, at thy giving of thanks, seeing he knows not what thou sayst? Of this it is clear, that in the Primitive Church, Used by people in the Primitive Church after preaching, or prayer. after preaching and prayer, the custom of the people was to say Amen; in token that not only they consented, but also wished from God the same good things which he before had either mentioned in the Preaching, or desired in the Prayer. But this many of our Professors think needless now to be required; but for mine own part, I would wish them in this, and other laudable customs, to be less nice and scrupulous than they are. The style they give unto the Lord, hath been A living Lord, is God's proper style. entreated before, Our GOD is a living Lord in himself, In Deo idem sunt vivens et vita, and Carthus. he gives being and life to all things that are and live. A threefold life flows from the Lord; First, of And of the threefold life, which flows from him. Nature. Secondly, of Grace. Thirdly, of Glory. Nature's life is either Vegetative, Sensible, or Reasonable. Little cause have they to rejoice, who have no more but it. For in the Vegetative life, plants & trees of the earth excel man. In the Sensitive life, beasts and fowls are quicker in any sense then man. And for the Reasonable life, Pagans and heathen Philosophers have far exceeded even those who are named Christians. All our comfort then stands in this life of Grace now, and life of glory hereafter. The Lord make us partakers of them for Christ's sake. CHAP. VI VERSE 1. After I beheld, when the Lamb had opened one of the Scales, and heard one of the four living 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 have declared before: now follows the Visions of Prediction, foretelling things which shortly must be done; And these are three, every one of them diducing the estate of the Church to the second coming of Christ unto judgement: As at more length we have showed in Prolegomenis, wherein the general Method of the Revelation is shortly set down. The first Prophetical Vision is contained in The first in the sixth and seventh chapters. this sixth, and the seventh Chapter following; for the seventh is an appendix of this, and hath in it a larger explication of the fifth and sixth Seal, as (God willing) we shall hear: so than the first Prophecy is absolved in six Seals, whereof the last concludes with the Day of judgement; for the seventh Seal hath in her bosom the seven Trumpets, which make up the second Prophecy of this Book, beginning at the eighth Chapter; The second from the eighth to the twelfth. for till then, the seventh Seal is not opened, and continuing to the end of the eleventh, there it concludeth with the Day of judgement. The third The third from the 12. to the 21. Prophecy begins at the twelfth, and continues to the one and twentieth; whereof, if the Lord please, we will speak hereafter. This first Prophecy, as I said, is general, for The first Prophecy is a general Prognostication of the estate of things to the world's end: Whereof the sum is, Christ will go by his Gospel thorough the world, till he overcome. it contains a general Prognostication, and presents to us a view of the estate of things, as they will be to the world's end: whereof the sum is, Christ shall go thorough the world upon the ministery of his Word, preaching the Gospel where, and when it best pleaseth him. This is prophesied in the first Seal, like a crowned King, and Conqueror, he hath gone out long ago upon his White Horse, and so shall he continue till he overcome. But this victory, let not the Church look that it shall be without blood; for Satan and his Instruments, figured by the Red The world will persecute the Gospel. Horse, and one riding on it, shall in most cruel manner persecute the Preachers and Professors of the Gospel; and this is foreshowed in the second For contempt of it God shall plague the world. Seal: but they shall not escape unpunished: for the Lord shall send out the Black Horse, as is told in the third Seal; and the Pale Horse, who comes out at the opening of the fourth Seal: By these two, famine and pestilence, under which all other horrible plagues of God are comprehended, shall the Lord be revenged on the world, for contempt of his Gospel. 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 fifth Seal, how their soul's rest in peace with God, till the number of their brethren be fulfilled; and then, as they cry for judgement, so the great and last Day of judgement The Day of judgement shall conclude all. shall come, as we see in the sixth Seal: for we shall see in the next Chapter, that the only cause, why Angels delay the execution of the last wrath, for which the Souls of Martyrs under the Altar cry unto God, is, that the servants 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 fearful manner is declared in the sixth Seal, but shall render to his troubled Saints rest, when the Lord jesus shall show himself from heaven with his mighty Angels, as at length, and most comfortably is set down in the next Chapter, from the tenth verse to the end. And this, any judicious man that will read without The seventh Chapter contains a larger explication of the fifth and sixth Seal. preconceived opinion, may easily consider that the seventh chapter hath in it no Prophetical Prediction, but only a larger explanation of the fifth Seal, in which Martyrs are willed to wait, till their fellow-servants be sealed: and the secure, and happy estate of Saints even in suffering; yea, their glorious and joyful estate after suffering, is at great length expressed, before the comfortless estate of the wicked, whereunto the sixth Seal delivers them, be touched at all. Thus have we the sum of this first and general Prophecy. Now before the opening of the first four Three things noted in S. john his preparation, before the opening of the Seals. Seals, S. john is prepared: where we have these circumstances; first, what was S. john doing, when this Vision was presented to him; to wit, Beholding: secondly, who prepares and wakeneth him, One of the four living 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. john doing at this time, to wit, Beholding; & what his beholding imports. S. john hitherto hath seen many glorious Visions, and yet now he looks for more. Sure it is, that every sight of heavenly things which Saints get, provokes them to a desire of more; for there is not a greater argument of grace received, than a fervent desire of further grace. Beside the desire, this beholding imports a constant consideration without wearying, or wavering: a stable and fixed mind, with a perfect heart, is required in them who would learn things heavenly. The natural eye, if it be closed, or if it be Circumactus, tumbling and weltering in the head; or then, if it look negligently, cannot see nor take up those things which are before it; and so is it with the eye of the soul; if it attend not steadfastly, and carefully to heavenly things, it cannot perceive, nor understand them. The second circumstance is, by whom is he By whom is S. john prepared for the receiving of this Vision. prepared, that is, by one of the four living creatures; that is the first of the four, as the learned Interpreters have sufficiently cleared. They who expound these four living Creatures, to signify the whole order of Preachers, by the first of them understand, the first Preachers after the Apostles; namely, Quadratus, and Aristides, Ahentenses of the Church of Athens; By the second again, justinus Martyr, and Melito Sardenses, of the Church of Sardis. But this unto me (with the reverence I These four Beasts who prepare S. john cannot be Preachers, & why? owe to so laborious men) seems an idle speculation: or, if they will, a Divination, without Divinity, or warrant of the Word: For S. john here is sent out to waken Preachers and Professors. In the seven Epistles he warns every Preacher of his duty; and in the Prophecy of things to come, he forewarns and arms Preachers and all Christians, of such battles as are before them. And how these Interpreters will bring in Preachers to be wakeners and warners of S. john, I understand not. Neither yet can they be the four Evangelists; for S. john was an Evangelist himself. Others again, who by the 4. Beasts understand 4. Evangelists, as Haymo, Berengandus, Carthusianus, with many others before them, and many also after them, have here occasion, if they will embrace it, to correct themselues●…: for there are here four one after another, who waken S. john: if they be four Evangelists, than Saint john must be the fifth, or else ye must say that he warned himself▪ Ribera the jesuit is the only man of any that I have seen, who moveth the doubt: for he Ribera perceives the reason, and yet against his light pursues it, not willing to quit the common fantasy of his fellows. dotes with the rest of his fellows, in that common conceit, that the 4. Beasts are the 4. Evangelists; he sees here a manifest light arguing the contrary, yet doth he what he can, to defend that which he had learned from the dark Lights and Doctors of Rome. It would pity a man, to see how he pineth himself in wrestling against a clear verity: Therefore we adhere to our former interpretation, that these four Beasts signify a company of principal Angels, who are nearest the Throne, and that by one of them S. john is wakened & prepared; For albeit the Lord in his ordinary working teacheth men by the ministery of Men, and not by Angels; yet in his extraordinary working, so long as his Wisdom thought expedient to use it, he hath taught men, even by Angels. And in that the Voice of the Angel who wakeneth The first Voice that wakened S. john, was like a Trumpet, the next like Thunder. him, is said to have been like the noise of Thunder, it is first for the matter itself, to tell us that great and fearful things are here foretold unto us; next, for the person of S. john, to whom they are revealed, that he might be stirred up to receive them the more reverently, he was at the first wakened with a Voice like a Trumpet, and now he is wakened with a Noise like Thunder. And this, done to him a divine man and heavenly disposed, may and should warn us of our great weakness, Great need have we to be wakened. when God speaks to us. sluggishness, and senseless security. O what need have we to be wakened, as oft as the Lord is content to speak unto us! Peter, james and john, notwithstanding they had seen the glory of Christ transfigurate on the Mountain, yet being with him in the Garden, albeit he required nothing of them but that they would watch and pray; he burdened them not to drink of his bitter cup, but only willed them to pray, yet they fell asleep: and albeit he wakened them both the first & second time, yet the third time he came, and found them sleeping again. In them let us see our own weakness; we have need, not once, but often to be wakened, or else the Lord may speak, but we shall hear in vain, and sleep in careless security. The third circumstance is the warning itself 3 The warning itself, Come and see. which is given him, Come and see. Our Saviour hath the same dictum to the two Disciples of S. john, joh. 1. 39 who demanded of him, Rabbi, where dwellest thou? This notable sentence, used also by Christ, hath in it two things. Come & see, said our Lord. A summary & short sentence, yet indeed the sum 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 ourselves, & 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 never saw, and the ear never heard: All our Duty here, stands in coming; 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 Angel to S. john is not so general, only tells him, that unless he come, he cannot see: we must forget all things beside, we must forsake ourselves, and go out of ourselves, or else the Lord cannot, nor will not be familiar with us, to acquaint our souls with the comfortable knowledge of things heavenly and spiritual. VERSE. 2. Therefore I beheld, and lo, there was a White Horse, and he that sat on him, had a Bow, and a Crown was given unto him, and he went forth conquering, that he might overcome. WE come now to the opening of the first Six points considered in the opening of the first Seal. Seal, wherein these six 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 jesuit will have these Horses to be the 1 The Rider; he is no Roman Emperor, as blinded Roman Doctors do imagine. Roman Empire; the Riders on them to be sundry Emperors; and this Rider on them to be sundry Emperors; and this Rider on the white Horse he saith, is Caius Caligula: Thus the Seraphic Doctors of Rome, are like men groping in darkness, writing what they will, but without a warrant. That this Rider on the white Horse is the Lord jesus, is clear out of the 19 Chap. Here in the beginning of the battle he appears riding on a white horse, & there Reu. 19 11, 12. again near the end of the Battle, he appears with But that he is the Lord jesus is proved by Scripture. his Warriors riding on a white Horse, & it is told us, that this Rider and mighty Conqueror, he is faithful and true, and in righteousness he doth judge 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 be left to their idle speculations: And this same collation of these two places, reproves them who limit the Rider on the white Horse, unto a certain time; some to the destruction of jerusalem, and others to the days of Constantine; they defraud the Church of great comfort; for so long shall this valiant man of war fight on Horseback, till he have made all his enemies his footstool, and delivered his Saints from their oppression. If it be demanded here, seeing Christ is the Christ is so infinite a Good, that it is no marvel, if in one Vision he be many ways figured. opener of the Seal, how is he also revealed by the Seal? The answer is easy, jesus Christ is so infinite a Good, and his blessing so manifold, that many manner of ways is he shadowed unto us; yea, in one, and the self-same Vision sundry ways figured: He is the Revealer, and the Thing revealed; the Teacher, and the Matter which is taught; the Sacrifice, and the Sacrificer; the Way, and He who guides us in the way. Certainly, if we knew what an incomparable jewel jesus 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, even as here, is described going out, like a valiant King; Gird thy sword Psal. 45. 3, 4. upon thy Thigh, O most Mighty, and prosper with thy glory, ride upon the word of truth, meekness, and righteousness, etc. So the Horse, whereupon this Conqueror is carried through the world, is the ministery of the Word. Primasius by the This figureth the Ministry of the Word. Horse understands Apostles and Preachers. Ministers, without the Word, are not to be received; and the Word without a Minister able to preach it, is not profitable: These two, the Lord in his most wise dispensation hath joined together: For it hath pleased God by the foolishness of Preaching, to 1. Cor. 1. 21. save them who believe. The Horse than is the ministery of the Word. The Gospel preached is the Chariot and Horses, whereby this King is carried through the world. As in the government of the world he useth the ministery of Angels; so in the gathering and governing of his Church, he useth the Ministry of Preachers; Who can Rom. 10. 14. hear 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 observed by the Lord himself, as a special property of the Horse: He mocketh at fear, and is not afraid, job▪ 39 25. he turneth not back from the sword. And doubtless Preachers, in whom Christ is, and upon whom he rides, are valiant, and courageous men; Ezech. 3. 9 Their forehead is like the Adamant, and harder than the Flint: They fear no death, they faint for no They are far from timidity: trouble, that can follow them in the service of Christ. Notable was that answer of Andrew the Apostle, when Egeas Governor of Patris, upbraided him with the death of the Cross: he answered, that he would never have preached the honour and glory of the Cross, if he had feared it. And as the servants of God are far from that timidity which makes men unfaithful in the cause of God; so are they as far from temerity, whereby And as far from temerity. men ignorantly zealous, are precipitate, and carried headlong to accelerate for every light conceit of their brain, trouble on themselves: Their zeal is like a fire kindled of stubble or straw, which makes a fair blaze for the time, but because it hath no matter to maintain it, vanisheth incontinent, and endeth in ungracious smoking. I wish we had no example of any such among us: it is a shame to the Gospel, to speak the one day, and retreat the other. A wrong cause will never furnish strength in trouble: wisdom requires that men beforehand should ponder and consider well the cause, for which they will resolve to suffer affliction. Again, Preachers are figured by Horses: and The type of Horses is used to show how Christ propagates the Gospel speedily. Christ going forth to conquer, appears riding on a Horse, to note the speed and celerity which he was to use in propagation of the Gospel. And indeed it is wonderful, to see how in a short time the Lord jesus ran through the world by the ministery of his Word, overcoming and subduing to his obedience most mighty Kingdoms by most weak Instruments. This is well observed by Cyprian Bishop of Carthage, and Martyr, Ecce à Domini Cyprian de duplici Martyrio. Redempt●…ris temporibus anni effluxerunt plus minùs 240. jamque huius vitis palmites latiùs se sparserunt, quam Romanum Imperium. It is little more or less (saith he) of two hundred and forty years, since the days of Christ the Redeemer, and The Tongue of Christ his Preachers did more prevail to subdue the world, than the hands of Romans could with the sword yet in this time the Church hath spread out her Branches larger, than the Roman 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 blood of the unspotted Lamb. Among many of that sort, how the Lord hath been merciful to Scotland, in that, about sixteen hundred years, this Conqueror with his white Horse entered in among us, and subjecteth us to himself, whom the Romans could never subject to their Empire: I have at large declared in that Treatise, Entitled, Six days conference between a Catholic Christian, and a Catholic Roman. And again, as the Horse is bridled and ruled, Preachers should be bridled, ruled, and turned, as he who rides on them will command them. and turned here or there, by him that rides upon it, and is not left to himself to wander where-away he will: so is it with Preachers of the Gospel, they are directed to Countries, Kingdoms, and Cities, at the good pleasure of Christ; they neither come nor go by accident, but by the providence of God. A notable example hereof we have in S. Paul, he was of purpose to go to Bithynia, but the Spirit suffered him not; yea, commanded Act. 16. him to go to Macedonia. And albeit now the Lord doth not inform his servants by such extraordinary revelations; yet doth he still work with them in the same manner, appointing them to such places and people, as in his Wisdom he thinks most expedient. Take heed to the flock, over which the Holy Ghost hath made you Act. 20. Overseers; and they are as stars in the right hand of Revel. 1. jesus, they shine not but where he holds out his hand, and sends them. This is a warning to Preachers, if they look to have their Ministry blessed of the Lord; let them not go where the calling of God leads them not. Other riders are helped by their horses, but here 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 be not with him, and work in him? he is like a Pen without a hand, it can write nothing; a tongue without a heart, it can speak nothing; a musical instrument without one to touch it, can make no sound at all: We are not able 2. Cor. 3. 5. of ourselves sufficiently to think a good thought, all For a Preacher can do no good without jesus help. our sufficiency is of God. Sith it is so, our care should be to carry our Lord always in our Conscience; how should we wait upon him? how should we most carefully keep him, sith without him we are able to do nothing? It is written of Bucephalus, the horse of Alexander, that he would suffer none to ride upon him, but his own master; whether that be true or not, sure it is, this is most true, Preachers should not be Asses like Issachar, couching down to receive All Christians should take heed, that none but Christ, ride on them, and rule them. every burden that any man will lay upon them, but they are horses for Christ only to ride upon. Yea all other Christians in their callings, are also to look unto this, that the commandment and direction of their ways be reserved only to Origen. hom. ●…. in Cant. jesus Christ: Beatae animae quae dorsum suum cur●…arunt, ut suscipiant Sessorem verbum Dei, & fraenacius patiuntur, ut quocunque ipse volverit flectat eas, quia non iam propria voluntate incedunt, sed ad omnia ducuntur & reducuntur voluntate Sessoris. Blessed are the souls which bow their backs to receive The Word of God to ride upon them, who are content to be bridled by him, and turned where-away he will: these walk not after their own will, but are turned hither and thither, at the good pleasure of him who rides upon them. But to return and conclude this second point: Preachers are such horses as have need both of bridle & spur. As there is no horse which needeth not the spur and the bridle, the one to stir him forward, the other to govern him in the right way; that he go not where-away he will himself, but as the rider directs him. So is it with Preachers; we are many times inclined to faint, and loiter in our calling; to waken us, some Canaanites must be stirred up to be pricks in our sides, or else within us God stirreth up our own Conscience to put upon us. And as to the other he bridles the mouths of his servants, he opens them to speak how, and when he pleases: In that hour it shall be given you what ye shall Mat. 10. 19 20. say; for it is not ye that speak, but the Spirit of your Father that speaks in you. Again, he closeth their Preachers transported by jesus from one place, yea from one purpose to another, whereof themselves know not. mouth, when he sees it expedient. So said he to Ezekiel, I shall cause thy tongue clean to the roof of thy mouth. In a word, as I said before, that he carries Preachers from place to place, according to his pleasure; so in preaching, he carries them from purpose to purpose; he puts in their heads that which they intended not to have spoken, he makes them forget that which they thought sure to have delivered, and so overrules their memory, and bridles their mouth, that still he makes them his own purpose. Happy, yea thrice happy are they, who this way are ruled by the Lord. A notable example hereof we have in Augustine: Example hereof in Saint Augustine. for Possidonius records of him, that in a certain Sermon his memory failed him, and that beside Possidon. de vita Augustini. his intention and purpose, he fell out into a discourse against the Manichaeans. When he was come home, he demanded 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 oblivionem, et errorem doceri, & curari volverit. It may be, as I think, that by my oblivion, and miscarrying from my purpose to speak against that heresy, GOD will have some among the people to be taught, and cured of it. Name in eius manu sunt, et nos, et Sermones nostri, for in his hand are both ourselves, and our speeches, to frame them as he will. And so indeed it was as the man of God took it; for within two days, Firmus a Manichaean came to him, and showed him how by the same Sermon he had been converted. unde stupentes glorificavimus sanctum eius nomen, qui cum volverit, et unde volverit, et quomodo volverit, et per scientes et nescientes, salutem Sanctorum operatur. Whereupon, they who were in Augustine's 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 & unwitting Preachers, works the salvation of Saints. Let this glory be reserved to the Lord, he works salvation oftentimes by Preachers, that Preachers know not of themselves. The Preacher knows not your troubles, your temptations, nor the estate of your souls, yet every Professor prepared reverently to hear, thinks that the Preacher speaks unto him; but this, as I have said, is the finger of God, who by the ministry 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, purity and holiness that should be in Preachers: the Lord will not ride upon unclean beasts, nor have his Name carried through the world by profane men; he will not, he cannot 1 The purity & holiness which should be in Preachers. work with an unsanctified ministery. A fearful example whereof we have ●…in Ophni and Phinees, two sons of Eli, with the wickedness of their lives they had made the people to abhor the sacrifices 1. Sam. 2. 17. of God, yet thought they to cover the injury Mal. 2. 16. under the garment of God, and to save themselves in battle against the Philistims, by bearing the Ark of God on their shoulders: yet was the Lord so displeased with them, that he chose rather to suffer his Ark to be captived of uncircumcised Philistims, then to maintain it in the hands of so profane men as they were: they suffered their just deserved punishment, but the Lord pleaded the cause of his own glory, and brought home the Ark again. Let them therefore be clean, who carry the vessels of the Lord: let us study to be holy, the Lord will not ride but upon white horses: Vita munda ipsa est luce fulgentior, a holy life Chrysost. in Mat. hom. 15. is brighter than light itself. Secondly, the white colour signifies the joyfulness 2 The white colour noteth the joyfulness of the message which they bring. of the message which they bring, there is no black nor doleful thing in it. In holy Scripture, when Angels appeared to bring good tidings, we find them clothed in white; and among men it hath been customably used for a sign of gladness. The Emperors of Rome in their solemn triumphs had their Chariots drawn with Pompon. Laetu●…. white horses. Pomponius writes of the horse which drew Dioclesian his Chariot, Quòd candore cum nive certabant, that in whiteness they contended with the snow: So then, by the white Horse, the Gospel Zach. 9 9 is declared to be a joyful message. Rejoice, O Zion, for thy King cometh riding unto thee, and that upon his white Horse, in token of joy to his own, and triumphant victory over his enemies. Great joy was in jerusalem, when David brought the Ark into it. Great joy in Samaria, when Philip preached the Gospel unto them. Beautiful are Acts. 8. 8. Esay. 52. 7. the feet of them, who bring the glad tidings of peace. But miserable are they, who find neither peace nor joy in the preaching of the Gospel; these may be sure, that doleful tidings abide them. The fourth point to be considered here, is his Armour, He had a bow. No mention is made here 4 The fourth point concerns the armour of him that rides: Bow and Arrows. of arrows; but in the 45. Psalm arrows are ascribed to him, without mention of a bow, Thine arrows are sharp to pierce the heart of the King's enemies. Thus collation of Scripture, is the best interpretation of Scripture. In old time the chief weapons used in war, were bows 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 bow, turned back in the day of battle: the other out of the book of judges, The Beniamites had seven hundred judges 20. 16. chosen men, who could sling stones at an hair breadth, and not fail. Our Lord then is a man of war, an expert Archer, Our Lord is an expert Archer. he hitteth the mark whereat he shooteth, and faileth not: it is long ere he bend his bow, and when he hath bended, the longer he draws, the deeper he fasteneth his arrow: quò diutiùs expectat, districtiùs judicabit: Let not wicked men please themselves in their sins, because the Lord spares to shoot at them: The Lord laughs the wicked to Psal. 37. 13. Rom. 2. 4. scorn, because he sees his day coming. Let the patience of God lead men to repentance: for except Psal. 7. 12, 13. they turn, he hath bend his bow, and made it ready, he hath prepared him deadly weapons, & will ordain his arrows for them that persecute his Saints. Two sorts of Arrows hath our Lord jesus Two sorts of arrows shoots the Lord, first, arrows of judgement against the wicked; these 1 Of judgement which he shoots at his enemies. he fasteneth so deeply in the souls of his enemies, and bodies also, that repine as they will, they cannot shake off the sense of his wrath, but are confounded therewith. Such an arrow shot he at judas, he might not abide, but desperately hanged himself, which yet helped not to release him of his pain. Such an arrow directed he in the battle against julian, as forced that scornful Apostate to confess, that he fought against an invincible Conqueror, Vicisti tandem Galilaee. Next, he hath arrows of mercy, which he 2 Of mercy, which he directeth toward his own: and these are two. shoots at his own, and wherewith he wounds them, that he may cure them; and these are of two sorts: the one worketh a sense of sin with fear of wrath, for so he works with his children to terrify 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 arrows shot he at David: Thine arrows have light Psal. 38. 2. upon me, and thy hand lieth upon me. He expounds himself incontinent: For mine iniquities are gone Verse 4. over my head, and as a weighty burden they are too heavy for me. Such arrows also shot he at job. The job. 6. 4. arrows of the Almighty are in me, the venom whereof doth drink up my spirit, and the terrors of GOD fight against me. These are sharp, and fearful, and heavy for the present, but healthful and profitable in the end. I note it for this cause, that the children of God should not suffer themselves to be overcome with grief, when they are exercised with such terrors of mind. 2 Another, by which he cureth them, and pricketh them to himself. The other sort of his arrows, worketh in his Saints a sense of mercy which engendereth love, he fasteneth their hearts, & knits them to himself, that they wander no more from him. Of these speaketh the Church, Vulnerata sum amore, I am wounded and sick with love. By these arrows, Amor Aug. in Psal. 118 excitatur, interitus non comparatur, love is wakened, destruction is not procured. In a word, these are the two operations of the Spirit, whereby GOD works the salvation of his children. Ye have not received Rom. 8. 15. the spirit of bondage to fear again, but ye have received the Spirit of adoption, whereby we cry, Abba, Father. He beginneth to fear & terrify us; these are his first arrows: but in the end he comforts us; these are his second arrows: many of them may the Lord shoot at us. The fist point touched here, is his ornament, A 5 The fist point is his ornament, to wit, a crown on his head. crown was given unto him. Two sundry ways find we Christ crowned, They plaited a Crown of thorns, and put upon his head. Thorns are the fruit of our sins, Cursed is the earth for thy sake, thorns & Math. 27. 29. Gen. 3. 17, 18. thistles shall it bear unto thee. These are the best Christ two ways crowned. flowers which the earth could give, were it not that by jesus the curse is removed; and of these cursed fruits of the earth, our sins procured a garland to be set upon the head of our Lord. Quale, Tertul. de corona militis. oro, sertum pro utroque sexu subiit, ex spinis opinor, & tribulis in figuram delictorum nostrorum, we should never think of that thorny, and pricking crown set upon the head of the God of glory, but our souls should be humbled, and our hearts pricked with sorrow for our sins which procured it. The other is a crown of glory, But now we see jesus crowned Heb. 2. 9 with glory and honour. Except we be content to bear the first with him, we shall not be partakers of the second. No man is crowned, except he 2. Tim. 2. 5. strive as he ought. The last point is his errand, He went forth conquering, 6 The sixth point, his errand for which he cometh forth ' riding. that he might overcome.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Here are two words, 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 deliver his Saints from the hand of their enemies, till at length he make his enemies his footstool. This is his errand, and he shall continue This Conqueror shall continually ride, till he have done his errand, overcome his enemies, and persited Saints riding, and fight upon his white horse, till he have fully finished and done it. They are therefore much mistaken, as we said before, who bound the course of the white horse within certain years, some to the destruction of jerusalem, and some to the days of Constantine. They who so limit him, spoil the Church of great comfort: but say they what they will, we say with this Prophecy, Our Conqueror is still riding on his white horse, and so shall continue, until he overcome. And we have yet here this further comfort, that This Conqueror is sure of victory, before he enter into battle. where other Warriors go out to battle with a carnal confidence, which often faileth them, as we may see in Senacherib, Antiochus, and many such; our Captain & Conqueror comes out not to a doubtful battle, the event whereof is uncertain, but as a crowned & victorious King, sure at the last to overcome. Many of his enemies hath he put down by his hand already, and covered their face with shame. Where are now the first persecutors? no better success shall the remanent have. The enmity was proclaimed in Paradise, and therewith the event foretold, The seed of the Woman Gen. 3. shall bruise the head of the Serpent. Victory is sure, 1. Cor. 9 26. for we fight not as men uncertain, but certain. Great opposition in all ages hath been made to this crowned King, yea many times would it seem his white horse hath been slain under him: The Baptist beheaded, Steven stoned, Peter executed, Preachers martyred, but he hath still others in readiness. Paul may be bound, the Word of the Lord cannot be bound. This King shall furnish horses, armour, & all needful for the battle, till he obtain the victory. It should greatly animate us to the battle, that we are sure beforehand, jesus Christ in the ministry of his Word shall prevail, oppose who will. VERSE. 3. And when he had opened the second seal, I heard the second living creature say, Come and see. AT the opening of the second seal, the second The second seal foreshows, that bloody persecution will follow preaching Vision is exhibited to the Church, warning them, that the happy success of the Gospel, foretold in the first seal, will not be without bloody persecution; for Satan shall stir up the bloody beasts on whom he rides, to afflict such as carry the Name and testimony of Christ through the world: but what they intent by way of persecution against the Church, the Lord shall turn it into a plague, by which they themselves 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 living creature that prepares Saint john, is not justinus, etc. in the next verse the Vision follows. In the preparation, Saint john is warned by the second of the living creatures, to attend the opening of the second seal. They who expound the four living creatures to be the Preachers of the Word, as by the first they understand Quadratus and Aristides, Athenienses, so by the second, they understand justinus Martyr, and Melito Sardensis, by the third, Tertullian, and by the fourth, Cyprian Martyr, and Bishop of Carthage. But we have showed before, that as these four living creatures cannot be the four Evangelists, Nor yet any other Preacher. because Saint john himself was one of the four Evangelists: so no more can they be Preachers; for Saint john is here sent to waken up both Preachers and Professors, to the patient suffering of troubles, which here are foretold unto them. We adhere therefore to our former exposition, that these living creatures are Angels, adding this unto it, that this first Prophecy being general, should neither be bound to particular times nor persons; for even in our own days, the rider on the white horse, rideth still, and the red horse follows the white to persecute him; as the bloody murders, and treasonable plots in France, Germany, England, and other parts of Christendom, may witness. VERSE. 4. And there went out another horse, that was red, and power was given to him that sat thereon, to take peace from the earth, and that they should kill one another: and there was given unto him a great sword. AT the opening of the second seal, Saint john Comforts and crosses mixed one with another here upon earth. sees a sight far different from the first; the first sight was comfortable, but doleful are these which follow. Our comforts on earth are not without crosses, nor yet our crosses, thanks be to God, without comforts. Always we are forewarned here, that persecution Long prosperity and preaching of the Gospel seldom go together. will follow preaching; we must not always promise to ourselves prosperous and pleasant things. When David was anointed King, all the Philistims came out in battle to seek him: he was a 2. Sam. 5. 17. type of our Lord. When jesus was borne in Bethleem, Mat. 2. 3. Herod and all jerusalem were aghast; and so soon as he was baptised, Satan tempted him. It warns us, saith S. chrysostom, that we also will give our names unto Christ, we must prepare ourselves both to be persecuted of men, and tempted of Satan. Ab ipsis vitae initiis ad tentationes praeparamur, cum cernimus ab ipsis Christs incunabilis istud effectum, etc. Long and marvelous peace have we had; great God's indulgence towards us in our marvelous peace. hath been the Lord's mercy towards us; where shall we find, that the White Horse hath ridden so long, and the red horse not following him, as here in this Country? where hath there been so long preaching without heresy or persecution, as among us? Satan a far off hath shaken his bloody sword Satan a far off hath shaken his bloody sword at us, but the Lord hath bridled him. at us, but the Lord hath restrained him, and bridled his bloody beasts, that they could not come near us. The Spanish Army threatened to execute upon us the bloody decree of the Council 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 he humbled also before us, and brought them into our streets, that they, who purposed to make us prove their merciless cruelty, might prove our Christian He dealt in our days with the Spanish army, as he did of old with the Syrian. pity and compassion; as the Syrians, who came to destroy Samaria, by the marvelous working of God were brought within the Ports thereof, they were refreshed with meat and drink, and sent home again; so moved the Lord our hearts to do unto them. God make us thankful for it, and give us grace to prepare ourselves the more carefully for the day of affliction, because the Lord hitherto hath so long and lovingly spared us. The red horse signifies bloody persecutors, and the rider is Satan. As the white horse signifies Preachers, by whose ministry jesus is carried through the world; so the red horse signifies bloody persecutors, and he who rides upon them, is Satan a liar, and murderer ever john. 8. from the beginning. The type tells us, that bastard Bastard religion is always cruel. religion is always cruel, examples of all ages prove it. Cain a bastard and false worshipper, he slew Abel a true sacrificer; Ishmael mocked Isaac and Esau persecuted jacob. 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 given not only to believe, but to suffer also, but to persecute and scourge, are the practices of Pilate and Caiaphas. The jesuit Coster, in the Preface of his Encheridion The church of Rome that now is, is not like the Primitive Church of Rome. testifies, that albeit the Christians of the Primitive Church were of a sufficient number to give battle to the persecuting Emperors, yet they chose rather to propagate the Gospel, by patient suffering the shedding of their own blood, themby shedding the blood of their persecutors, Ita Catholicos pia quaedam Coster. praesat. enchirid. tenuit misericordia. Such was then the tender mercy of Catholics. But I pray him tell me, where was this tender mercy in pretended Catholics Roman, at the murder of Paris? Is it Their bloody teeth show them to be wolves, not sheep. not clear by his own confession, that the Church of Rome present, is far degenerate from Rome primitive. If there were not any other argument against them, their bloody teeth may testify that they are not the Sheep of jesus, but ravening Wolves. But of this we have spoken elsewhere. Satan thirsts for blood, and when he gets it, blood is his destruction. Satan thirsts for blood, and when he hath gotten it, blood is his destruction. He thought all should go well, and his kingdom should be in peace, if once he had jesus Christ crucified; but Christ by death destroyed him, who had the power of death; and he thinks by shedding the blood of Saints, to raze the Christian name out of the earth, but he is far deceived, for it hath proved true in all times, which Tertullian by experience marked in his time, Sanguis Martyrum semen est Ecclesiae, the blood of Martyrs is the seed of the Church. This is the bush that burns, but cannot The Church cannot be consumed by the cross. be consumed by fire; it is the Ark tossed by water, but still prevails against the water. Continual were the persecutions of the Church Primitive, Niceph. l. 3. c. 22. yet Christians increased daily, deeply rooted in the doctrine of the Apostles, and watered plenteously with the blood of Saints. And again, The more cruelty (said justine) is used against us, the justin. Mar. in dialog. cum Tryph. more the number of Believers is increased. No otherwise than if a man cut the Vine tree, the better the branches thereof grow: for the Vine three planted by God and Christ, is his people. And power was given him.] This is for the comfort Enemies of the Church cannot do the harm that they would. of the Church, that howsoever her enemies be many, and most malicious, yet they can do no more than according to the power GOD gives Mat. 10. 30. them. Yea and all the hairs of your head are numbered, not one of them can fall to the ground, but by the will of your heavenly Father. Times ne pereas, cuius capillus Aug. hom. 14. non peribit? Art thou afraid lest thou perish, sith a hair of thine head cannot perish? When Pilate had bragged of his power to jesus, our Lord gave him this answer, Thou couldst have no power joh. 19 11. over me at all, if it were not given thee from above. Yea Satan himself confessed, that albeit many times job. 1. he assayed to have harmed job, yet he could not, because the Lord was an hedge unto him. He is indeed a roaring Lion, going about, seeking whom he Satan is a Lion, but reserved in chains 2. Pet. 2. 4. may devour, but he cannot so much as enter into swine, till the Lord give him licence, he is reserved in chains, which hinders, and restrains his malice. There are two chains upon him which bind him, and other two which torment him: but of these we have spoken, Rom. 8. To take peace from the earth.] I marvel what How far this place is mistaken by some. moved Brightman to say, that in the second seal, 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 wars, 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, from the men of the world, figured by the earth, not from the Church, which is figured by heaven: as if commotions of Kingdoms imported not a disturbance of the peace of the Church; yet in few lines after he clean forgets himself, for thus he writes, Marcus Aurelius Antoninus, gravem in Christianos persecutionem movit, quam, ut compesceret secundum Animal, justinus scilicet vocem suam edidit: that Marcus Aurelius Antoninus, moved a heavy persecution against the Christians, to pacify and stay it, justine Martyr uttered his voice, but it was the bullock's voice, it prevailed not, as did the first Voice, to wit, of the Lyon. It is a pity to see learned men miscarried with such idle speculations, and Commentaries, which neither agree with the Text, nor with their own words; but leaving him: This peace which the first executor of God's persecutors may take away peace external wrath takes from the earth, is peace external, and the Spirit of God purposely so speaks, that most cruel persecutors can do no more but take peace from the earth, that is peace external: for as for that inward peace of God, worldly men never had Not internal. it, and so it cannot be taken from them. Our joh. 14. 27. Lord hath left it in Legacy to his Church, My peace I leave you; and that with assurance, that none can take it from them: Yet the breaking of peace external brings in with it persecution of the external estate of Christians; so our Saviour witnesseth himself, I came not to bring peace, but the Math. 10. 21. sword. What shall ensue hereof? See of that which he subjoins, 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 clear, how the disturbance of external peace by the sword, imports a persecution of the Church. As true Religion binds us to God, so it divorces Peace between people of divers Religions, cannot be settled by granting liberty of conscience. us from them, were they never so nearly bound to us in respect of nature, who are enemies to the Truth of God: therefore is Levi praised, that in the cause of God, he said to his father and mother, I know you not. And of this it is evident, that to procure external peace in a Kingdom, by granting, as they call it, liberty of conscience, is an unwise policy; the Ark of God and Dagon will not both stand in one Temple: jacob and Esau will not agree in one womb: Diversity of Religion puts Fathers, Brethren, and Children by the ears, every one of them against others: How then can it make peace? And that they should kill one another.] persecutors persecutors are profitable to persecuted Saints. are profitable to them whom they persecute, but indeed pernicious to themselves: They are, as the coals, which melteth and sineth the gold, but consume themselves; they are compared by the Psalmist to a Razor, Novacula, quae non admittitur, Psal. 52. 2. Aug. ser. 6. nisi ad supers●…ua nostra, which only cuts away our superfluities, but even in so doing they But most pernicious to themselves. are hurtful and pernicious to themselves: which our Saviour properly expressed, when he 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 thyself. Stories of all ages prove this, that the wicked drawing their sword against Saints, have turned it in the end, either on themselves, for the cruelty of psal. 7. 16. the wicked shall fall upon his own pate; or else one of them against another: So Eusebius witnesseth Euseb. lib. ●…. c. 7. This is cleared by the Story of all times. of Pilate: Factus est suiipsius & judex, & vindex: he was made both his own judge, and his own Burrio. Nero, after he had persecuted many Christians to the death, is pursued by Galba, and sticketh himself; Galba is slain by Otho; and shortly after, Otho is slain by Vitellius. Domitian, who banished S. john, and employed his servants, and subjects to persecute Christians, was murdered by two of his own Domestics, not without the counsel of his wife. Maximinus and his son rend asunder by his own suddarts, they all crying with one voice, Ex pess●…mo genere ne catu●…um quidem esse seruandum. Look to Valerian, and Dioclesian, and all the rest of that sort, and ye shall see the sword of persecutors, in God's righteous judgements, turned upon themselves. VERSE. 5. And when he had opened the third Seal, I heard the third living creature say, Come and see. Then I beheld, and lo, a Black Horse, and he that sat on him, had Balances in his hand. IN the opening of the third Seal, we have first, In the third Seal the contempt of the Gospel is punished with the plague of famine. the Preparation, the same which was premitted before the opening of the former two; then we have the Vision itself, wherein the Lord threateneth 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 plain speech, ver. 6. In the Type, there is a black Horse, and the Rider thereupon having Balances in his Under the type of a black Horse, and a Rider with Balances. hand. This is a Vision far different from the first; the white Horse cometh into the world, and a crowned Conqueror riding upon him, he is not received, but on the contrary persecuted: to punish their sin, now comes in the black Horse; for sure it is, black and doleful tidings are abiding them, who will not receive the joyful tidings of the Gospel. This plague of famine is figured by a black Blackness of Visage, an effect of famine. Lam. 4. 7. Horse, from the effect thereof; for it blackneth the most beautiful countenances of men: The Nazarites of jerusalem, which were purer than the snow, whiter than the milk, their visage is blacker than the coals. If the Lord withdraw from man the comfort of his creatures, his courage, strength, countenance, and all fails him. Alas that foolish Silly man cannot consist without God's creatures; how can he then endure if he want himself? 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 favourable face? If the Sun refuse to shine unto thee; if the Air deny thee respiration or breathing; if the Earth deny thee her fruits; doth not vain man turn into nothing? How then can he be but utterly confounded, if the Lord shall cast down his countenance upon him? according to that of the Psalmist, When thou with Psal. 39 11. rebukes dost chastise man for iniquity, 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 uphold thee, if the Lord in his anger look down upon thee. A fearful example hereof we have in Balthasar, the last of the Assyrian monarchs, who having about Dan. 5. him all worldly comforts that the heart of man could crave, yet when the Lord wakened his conscience, and wrote his doom with three fingers of an hand upon the wall over 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, far less can we live, if we want himself: will we still provoke the Lord to wrath by our sins? Are we stronger than he? that 1. Cor. 10. 42. any way we should be able to bear the force of his indignation? Why then are we not more careful to make peace with him? Thou canst not resist him; why wilt thou not be reconciled with him? God give us wise, and understanding hearts, that in time we may consider of it. This plague of famine comes in into the third Plague of Famine is not to be limited to any definite time. room, and is not to be limited within any definite time; for as the course of the white Horse shall continue to the world's end; so, where he is rejected, the Black and the Pale shall follow, ac-according as it pleaseth the Lord to appoint them. Cotterius, who assigneth seven years, and Cotterius assigneth seven years, and no more, to every Seal. no more, to every Seal, confesseth he cannot prove that this plague of famine threatened here, should be restrained to seven years only; and so it is indeed; for where the red Horse follows the White, to persecute the Preachers and Professors of the Gospel, it is a righteous thing with God to send in the Black and the Pale Horses to plague them: They who despise the Bread of Life, are justly punished, when bread needful for the body is taken from them. Seek first the Kingdom of Math. 6. 33. heaven, & all other things shall be ministered unto you; They who despise the bread of Life, are justly plagued with want of earthly bread. And on the contrary, where men will not receive the Kingdom of God offered unto them, all other things, which they would have, shall be taken from them: They shall not enjoy the comforts of the earth, who despise the pleasures of heaven, proclaimed and preached by the Gospel. The blind world blameth the Gospel most The world blameth the Gospel wrongfully for plagues which come for the contempt of the Gospel. 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 Gospel. So the jews of old, ignorantly gloried, as the Papists do now, that there was wealth enough, when they worshipped the Queen of heaven: jer. 44. 17. And Infidels in the Primitive Church imputed Famine, Pest, and such like, to the Christians: But here the true causes of wealth, and of want, are discovered to us. And yet still they object, that Famine and The objection of Ethnics. Pestilence cannot be plagues sent upon the world for contempt of the Gospel, because Preachers and Professors of the Gospel are not exempted from them. But this is easily answered: for good men and An answer to it. evil, as in one and the self-fame action, so also in one and the self-fame passion, are far different one from another: Cain and Abel sacrificed, yet was the one accepted, the other rejected; their hands wrought alike, but not their hearts. judas said, I have sinned, in betraying Christ; Peter, I have sinned, in denying Christ: Alike in confession, but not in contrition, and confidence. Two Good men & evil in the like sufferings and actions, are yet very unlike. Malefactors crucified with Christ, the one continuing in his sin, blasphemed him; the other by grace converted from his sin, blessed him. There ye have in like action and like passion, an unlike disposition: Quicunque boni, malique pariter afflict●… Aug. de ciuita●… De●…. lib. 1. c. 8. sunt, non ideo ipsi distincti non sunt: quia distinctum non est, quod utrique perpessi sunt, manet tamen dissimilitudo passorum, etiam in similitudine passionum, & licet sub eodem tormento, non est idem virtus & vitium; Good and evil men are not therefore not distinguished, because it is not distinguished which they suffer: There is a great dissimilitude of the sufferers, even in the similitude of suffering, and under one and the self-fame torment, yet are not virtue and vice one and the same. The same answer before him, gave Cyprian to the Ethnics, when they objected the like to Christians: Think not (saith he) that ye and we, 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; think him not partaker of thy punishment, whom thou seest not partaker of thy pain. The Balance in the hand of the Ruler noteth Now the Rider on this black Horse is said to have a Balance in his hand: first, in token of penury, and scarcity, he gives bread unto men, not 1 Scarcity of Bread. by measure, but by weight, which is according to the curse threatened in the Law: When I shall break Leuit. 26. 6. the staff of your bread, than ten women shall bake your bread in one Oven, and they shall deliver your bread again by weight, and ye shall eat, and not be satisfied. A token of great scarcity, when in one Oven, as much bread is baked, as must serve seven Families; and which yet is worse, They shall eat, and not be satisfied. Secondly, the Balance in the hand of him who 2 The equity of God's judgements. brings this plague of Famine, notes the equity of God in the execution of his judgements, he makes his plagues proportional to the sins of men, and in punishing them doth nothing unrighteously. Hitherto tend these borrowed speeches of Lines, Measures, and Cups, used in holy Scripture, to express the moderation and equity of God; even in punishing, he keeps a measure, a rule, and order. But in the execution of mercy it is far otherwise; for our best service is not worth the least of his mercies: our recompense is not by lines nor measures: but as our Saviour speaketh, A good measure pressed down, and shaken together, Luk. 6. 28. and running over, shall be given unto you. The Lord shall do to us abundantly above all we can ask or think; Much more above all that we have done. VERSE. 6. And I heard a Voice in the midst of the four living creatures say, A measure of Wheat for a penny, and three measures of Barley for a penny: and Oil, and Wine hurt thou not. NOW follows the exposition of the former The Type siguring famine expounded in plain speech. Type, wherein by a Proclamation from the Throne, or the Lamb that sits thereon, the plague threatened here, is declared to be famine & dearth. The Choenix, in the judgement of all Interpreters, is such a measure of dry corn, as might serve to be bread for a day unto one man: The penny again was the ordinary wages of a common Labourer for a day; as is clear 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 gain no more bread, then may suffice his own belly. And yet it is to be marked, that the famine threatened Famine threatened here, is not in the highest degree. here, is not in the highest degree, wherewith afterward the sins of men provoked the Lord to punish them: For here Wine and Oil are spared, which in greater famines have been altogether taken away; for except smaller judgements be contemned, the Lord proceedeth not unto grèater: Mercy pleaseth him, rather than judgement: but if mercy be despised, the judgement is doubled, according to that threatening; If ye will not for all these Leu. 26. 18. things obey me, I will punish you seven times more, according to your sins: and if ye walk stubbornly Ver. 21. 24, 28, 29. against me, and will not obey me, then will I walk stubbornly against you in mine anger, and ye shall eat the flesh of your sons and daughters. Such was the famine inflicted upon Samaria and jerusalem, that tender women have been forced for hunger to eat their children, not of a span long. A Lam. 2. 20. horrible thing to hear, that the Infant new come out of the womb, should be devoured at the mouth, and sent into the womb again; yet, as I said, jeremy records it to have been done at the first destruction of jerusalem by the Chaldeans; and josephus records the same at the second destruction thereof by the Romans. But since this Prophecy, and the time thereof, Examples of more horrible famine following this, upon man's impenitency. this plague hath increased above that which here is denounced. Among many others, fearful was that Famine which fell out in the days of justinian, hunger overcoming human affection, forced man to feed upon the flesh of man. It is Fox. t●…m. 1. pag. 108. recorded that two women were found to have slain and eaten seventeen men; and men debilitat, & weakened with famine, bowing themselves to creep on their knees and arms, that with their teeth they might pull any green fruit of the earth; after the manner of beasts, fell down and tumbled over for lack of strength, and so died, there being none to bury them. When we read of the like of these fearful judgements, it should stir us up to praise the Lord for his great indulgence and patience toward us, who notwithstanding our great sins against his Majesty, yet hath he not visited us with the like plagues, his holy Name be praised therefore, and the Lord give us grace, that his patience may lead us to repentance. Rom. 2. 4. VERSE. 7. 8. And when he had opened the fourth Seal, I heard the Voice of the fourth living creature, say, Come and see. And I looked, and behold, a Pale Horse, and his name that sat on him, was Death, and Hell followed after him, and power was given unto him over 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 be not slackened in time. by it proclaimed his Law on Mount Sinai, waxed louder, and louder; so here the denunciation of his judgements waxeth greater and greater; for his wrath increaseth like a fire, where it is not slackened, and quenched with the tears of repentance. Hitherto the plague of the sword and famine hath been threatened to take vengeance on man for contempt of the Gospel; now follows the plague of pestilence and devouring Beasts. Yet is it to be marked, that mercy is first offered Mercy is first offered, before judgement be executed. before judgement: the Rider on the White Horse comes with the message of mercy, grace, & peace; if men receive it not, than the Lord proceedeth to judgement. Under the Law, as the people passed over jordan, there were six of their Tribes, or principal men chosen out of them, & appointed to stand on Mount Gerizzim to bless the people, if they should Deut. 27. 12, 13 obey; other six again to stand upon Mount Ebal, to curse them, if they should rebel. Under the Gospel our Saviour began his preaching, first, with blessings, but after proceeded to denunciation 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 Zion, etc. As the Lord Heb. 12. 18. allures by mercy, so he terrifies by judgement: if mercy cannot move us, judgement shall confound us, and that so much the more, because mercy was first offered, and we refused it. In the opening of this Seal, we have, first, the The order observed in the opening of this seal. Preparation: Secondly, the Vision itself: and Thirdly, an exposition both of this Vision, and the proceeding. The preparation contained in the seventh verse, is coincedent with the former, and I pass it. In the Vision itself we have three things, first, the Horse his colour is pale; next, the Rider, his name is Death: thirdly, his Page or footman 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 uncouth diseases: so is it expounded in the words following, which give us a sufficient warrant to exclude all other interpretations. Pestilence is one of the Lords ordinary Examples thereof. judgements, whereby he humbleth the pride of man, When I send my four sore judgements upon jerusalem, Ezech. 21. 14. the Sword, Famine, the noisome beast, and Pestilence. here it is threatened, afterwards at divers times executed, as the History records, which justifies Oros. lib. 7. ca 9 this Prophecy. In the year of our Lord four score, Vespasian being Emperor, such a Pest Niceph. l. 3. c. 11. plagued Rome, that for many days ten thousand people died in a day. In the year two hundred three & fifty, Decius a vile Persecuter, there was no Oros. lib. 7. c. 21. Province in all the Roman Empire, no City, no House, which Pestilence pursued not. In the year Aue●…tin. lib. 2. two hundred six and fifty, Valerian another bloody Persecuter being Emperor, such a Pest invaded Alexandria, that famous City of Egypt, that in so Euseb. lib. 7. c. 21 populous a Town there were not so many Citizens to be found, as before the Pest it had Canos The indulgence of God towards us in this Land, with a warning to repent. senes, ancient men of white hairs. It were tedious to repeat all; we want not domestic warn; the Light of the Gospel hath come among us, but for our unthankfulness, the Red Horse, the Black, and the Pale, now and then have visited us; though we must confess to the glory of God his mercy, that in most gentle manner the Lord hath chastised us: yet have we need to remember that warning of the Gospel; Behold, thou art made joh. 5. 14. whole; sin no more, lest a worse thing come unto thee: for certainly, our forgetfulness of the Lords bypassed gentle corrections, our unthankfulness for his present mercies, may justly fear us, that the Lord is to enter in a sharper course against us, if we amend not. And this for the Pale Horse. Now he who rides upon him, is named Death; we Why Death is figured by a Rider on Horse back. have here then Death brought in riding on Horseback, to signify the celerity and speed wherewith he posteth upon the wicked, howsoever they sleep in careless security, and put the evil day f●…r from Amos 6. 3. them; yea, and think with themselves, that they Esay 28. are in covenant with death and hell; yet go where they will, ride where they will, go and ride as they please, Death goes and rides with them, he posteth He spurreth speedily, and prevents men. after them, and many a time he spurreth before them, and prevents them; in the midst of their purposes, and resolutions, which they think without doubt to accomplish, he cuts them away. An example whereof we have in that rich man, who resolved with himself that he would enlarge his Barns, foolishly conceiting he had good enough for many years, but it was told him: O fool, this night they will take away thy soul from Luk. 12. 20. thee. There is no remedy against this, but to prepare Best remedy for us, is to mount upon the White Horse, and prevent death. ourselves in time, to prevent death, le●…t he prevent us. Let us mount on Horseback in time, & go before him. Our Conqueror and Captain Christ jesus rides on a White Horse, all his followers walk in his colours; for they are all said to ride upon White Horses. If we ride on the white Reu. 19 Horses, & be in fellowship with jesus, the Rider on the Pale shall not be able to hurt us: for there is no Rom. 8. 1. condemnation to them who are in Christ jesus; he may bite our heel, and lick the dust of our earth, but the Lord shall preserve the soul of his servants. Let us ascend in our affection, let us cast the anchor of our souls within the vail, and fasten it upon the Rock Christ jesus; so shall we be sure, that this Death, which hath Hell following him, shall not come nee●…e us. 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 Greek, and Sheol in the Hebrew, signifies sometime the Grave, and sometime the place of the damned, where there is utter darkness, and no light at all. The learned Interpreter Beza retaineth the word Infernus, or Hell; it follows Death, said Victorine, Victorin. in Apoc. waiting for the devouring of many souls. For Hell in this place cannot signify the Grave, and why? if in this place the word should only signify the Grave, the judgement were not great, sith the Grave follows the death both of good men and evil: And sure, it is nothing common to them; both can be called the proper punishment of sin. Here then is the greatness of this Plague, that the contemners of the Gospel shall be 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 Grave, this is Temporal; another for the soul and body also, most properly called Hell, the place of the damned; this is Eternal. Of it speaks the Psalmist: The wicked Psal. 9 17. shall turn into Hell, and all Nations that forget God. Peccatorum mors mala est, the death of sinners is evil, said Bernard: First, for the loss of the world, they loved it well, and cannot without great sorrow want it, but it is Peior in dissolutione Ber. ser. 41. ex par●…s. carnis; it is worse in regard of dissolution of soul and body; yet is it Pessima in tormentis inserni, worst of all in respect of the torments of hell which follow it: But the souls 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 itself. Now follows the exposition of it, And power The type of the pale Horse and the rest plainly expounded in the Text. was given to them, etc., The relative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is plural; showing that we have here an exposition, not only of the Pale, but of the Red, and Black also. This is made plain by the words following, Power was given 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 devouring Beasts. The Spirit of God so Other expositions therefore are not to be received. plainly expounds himself, that it is a wonder how men, out of their own conceits can forge another exposition, not taking heed to the Text, which expoundeth itself. All these Executors of wrath come out, we see, A limited commission is for all these executors of wrath. with a limited commission; he who executes the plague of Famine, is licensed to smite the wheat & the Barley, but not the Wine and Oil, & this Rider on the pale Horse is not permitted to smite all the wicked, but only a fourth part: thus are all the temporal judgements of God mitigated: for (as I have said) neither are all the wicked punished here, neither yet is the full measure of wrath executed on such as are punished: Nam si nunc omne peccatum manifesta Aug. de ●…itate D●…. lib. 1. c. 8. plecteretur poena, nihil ultimo judicio reseruari putaretur, rursus si nullum peccatum nunc puniret apertè Divinitas, nulla esse providentia Divina crederetur. Some judgements God executes now, to witness Why some wicked m●… are plagued now, and some spared. to the world, that there is a God, who judges righteously in earth, and some he spares now, to tell us that there is a judgement to come. But in the Psal. 58. 11. last judgement it shall not be so: none of the wicked shall be spared there, and none of their judgements shall be mitigated there; but the vials of full wrath due to their sins shall be powered upon them. Now if it be so, that in punishing the wicked Corrections of God's children are with measure. in this life, the Lord useth a mitigation, how much more may we be assured, that in correcting his children with the same rods, the Lord will use moderation and measure. And this should serve for an answer to the wicked, who think the less of these external judgements, because godly men are subject to the same. Let them hear what the Prophet saith, Hath the Lord smitten Israel, as he 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 own, yet jacob shall take root, and Israel shall flourish. He only cuts away the superfluity of their branches, but conserves themselves to immortality 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 root, and cuts them away from all hope of life, light, & joy. Yea these same afflictions which P●…imas. in Apoc. the godly do suffer at the hands of wicked men, Deus summè bonus ad suorum redigens utilitatem, oportunitatem nobis praebet spiritualium triumphorum: the Lord turns them so to the good of his own, that they become to them the matter and causes of their spiritual triumphs. 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 divinae providentiae praeparare in posterum bona justis, quibus non fr●…entur iniusti, et mala impiis, quibus non excruciabuntur boni: It hath pleased the Divine providence to prepare for good men in the time to come, good things, whereof Aug. de civit. Dei lib. 1. c. 8. the wicked shall not be partakers: as also to prepare evil things for the wicked, with which the godly shall not be tormented. Ista verò temporalia bona, et mala utrisque voluit esse communia. But concerning But the temporal good and evil of this life is common to both. the good, & evil things of this temporal life, God will have them alike common both to good men, and evil, that such good as wicked men have, should not be esteemed the greatest good, and such evil as godly men suffer, should not be esteemed the greatest evil. That great good prepared for the godly, wicked men shall never see it; and that great evil prepared for the wicked, shall never come upon the godly. The last plague threatened here, is the plague of Devouring beasts, one of God's ordinary plagues. devouring beasts; one of God his ordinary judgements whereby he punisheth the pride of man. The creatures are appointed to serve us; yea all of them, from the Angel to the creeping worm, offers their service to us, if we will serve the Lord our God: so hath he promised, I will make a covenant Hos. 2. 18. for them with the wild beasts, and with the fowl of the heaven, and with that which creepeth upon the earth. Otherwise, if we rebel against him, they are all armed against us, to execute his vengeance upon us. This plague of devouring beasts, we shall find threatened 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 Bears out of the wood devoured them. And since the time of this Prophecy, how God hath punished men by most contemptible beasts, see Plinius; he records that a town of Spain was Plin. lib 8. ca 29. undermined by the Coneys: another in Thessalia Examples of base beasts punishing the pride of man. by the Modewart, a town in France oppressed with Paddocks, they forced the inhabitants to forsake their own houses: and in Gyaro, a City in the I'll of the Cyclades, the inhabitants were so persecuted with the Mice, that they were also fain to leave it. Thus can the Lord by his basest creatures abase the high and lofty conceits of men. Now to conclude these first four seals, this is One thing God offers to men, and men will not have it. to be observed: there is one thing which God offereth, and the world will not receive it: there are three things for this, that the world would have, and God will not give them. The Lord offers by the ministry of his Gospel mercy and grace: this is one thing, and yet such a one, as hath all needful Three things that men would have from God, and God will not give 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 enjoy. They will not accept of peace offered from heaven, and the Lord takes from them the peace of the earth: they disdain, and loath the bread of life, and God takes from them the bread of corn; A just recompense. they care not for the health of their soul, and the Lord takes from them the health of their bodies. Let us be wise, and welcome the first message, for they who despise it, multiply sorrows upon themselves. Psal. 16. 4. Psal. 32. 10. VERSE. 9 And when he had opened the fifth seal, I saw under the Altar the souls of them, that were killed for the Word of God, and for the testimony which they maintained. BEcause both good men and evil are involved Comfort to Saints suffering death, is brought in by the fifth seal. in the same external calamities, & the sword, famine, and pestilence, which are sent upon the wicked, overtakes also many a time the children of God, therefore for their comfort, their happy state after this life is here discovered, by the opening of this seal; and a difference is declared between their death, and the death of the wicked, even when their death to the judgement of man seemeth to be one; for where Hell follows the death of the one, the other by the same death, are transported to a blessed fellowship with Christ in heaven. I saw the souls.] He saw not this sight with his A sight which Saints out of the body have of God and of themselves. natural eyes, his bodily senses at this time were suspended, and he was ravished in the Spirit, and by it he saw this sight. A strange manner of speech, that a soul should see souls; yet comparing this sight, with the sight which Saint Paul saw, when he was ravished to the third Heaven, it teacheth us, that there is a sight which Saints out of the body have of GOD, and a mutual sight also, whereby souls know one another, which we are not able to conceive, nor know, till we learn it by experience. It is commonly asked by many, whether if or An answer to them, who ask if Saints shall know one another in heaven Mat. 5. 8. not, we shall know one another in heaven; but it were better for us 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 Whosoever 1. john 3. 3. hath this hope in him, purges himself, as God is pure. Let it be an answer to us all, which Photinus Bishop of Lions gave to the Proconsul, when he demanded who God was: the other answered, Et tu si dignus fueris, videbis. Thou; if thou be Two examples proving probably, that it will be so. meet for it, shalt see who he is. Adam was sleeping when God form Eva of a rib of his side, he 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 gave to his disciples a glance of the glory to come, Peter, james, and john, knew Moses and Elias, whom they Mat. 17. had never seen before. By these examples, learned Divines have been induced to think, that Saints shall know other in Heaven; yea Adam, Abraham, and that blessed fellowship of Patriarches and Prophets, shall not But our knowledge there shall be far different from that which we have now. be unknown to us. The Lord shall let us want nothing that may increase our joy, yet so, that our knowledge shall be without all carnal affection, and all our joy shall ever be in God, the fountain, and Father of mercy to them and us also. Always here we have an evident argument for An argument for the immortality of the Soul. the immortality of the soul; it dies not with the body, it sleeps not, but lives without the body a blessed life, albeit not perfect without it. Yea even when it is in the body to give life unto it, we may perceive by experience, that it hath a life of it own without it: for when the body is asleep, and lies under the shadow of death, and all the senses thereof are suspended from their natural functions, the soul hath its own lively operation, meditation, and discoursing. And sith so is that Connexa Athanas. corpori extra corpus vivit, when it is knit to the body, it liveth without the body, why shall we doubt, but that when it is dissolved, and separate from the body, it shall still live by itself? The place wherein he sees them, is noted to be Altars honoured with relics of Martyrs, have no warrant here. Under the Altar; by which the jesuit Viega wandering clean from the truth, understands the places, where the bodies of Martyrs lie buried. It contents him not to have their superstitious Altars honoured with the bones, or relics of Martyrs; he will have their souls there also: at least, coming to it, when they are invocated, and called upon. But this Altar is called in the next verse, This Altar, under which souls rest, is the Lord jesus. A place of their rest, or residence, from which they have not a going, nor a returning again unto it. But to leave such Doctors with their doting dreams, this altar signifies the Lord jesus, in whose happy fellowship and society now they live sub Carthus, in hunc locum. Altari, id est, in secretario laudis aeternae, quod est sublime Altar triumphantis Ecclesiae, vel sub Christi custodia, et quiet. This Altar is in heaven, not in earth, it is the high Altar of the Church triumphant, their souls are in custody and quiet rest with Christ. Again, another of their own so expounds it, Sub Altari, id est, sub protectione, et confortio Christi, Hugo Cardinal. Under the Altar, that is, under 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 bosom of Abraham; and the hands of the Lord, Into thine hands, O Lord, I commend my Psal. 30. Revel. 7. spirit. It is also called A place before the Throne, where the Lord, and the Lamb, and the sevenfold john 17. 24. Spirit is. Of it speaks our Saviour, Father, I will that those whom thou hast given me, be where I am. This is the place of glorified souls. Neither do those Divines reason very divinely, 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 offered himself by Heb. 9 14. his eternal Spirit. There it is plain, that he is the Sacrifice, or thing offered, and the Sacrificer also. The Altar in like manner he must be, for the Altar sanctifies the Sacrifice. Now by none other was our Saviour sanctified but by himself: none other Altar could commend him, or make him acceptable to his Father; his Divinity sanctified his humanity, and his humanity was offered by his Divinity, and upon it. Therefore to say that another, not himself can sacrifice him, or that he can be sacrificed upon any other Altar, but upon himself, is as great blasphemy, as to bring in another sacrifice, whereby the justice of God may be satisfied. Let presumptuous blinded Mass Priests consider this. That were killed.] that is, he saw the souls of Death compared to Nebuchadnezars fire. those bodies that were killed for the Word of God. Death then (we see) strikes but the body: Fear not them who kill the body, and can do no more. Mat. 10. 28. It is like to Nabuchadnezzar his fire, which burned the cords wherewith the three children were It burns our bands, but hurts not ourselves. bound, but burned not their bodies: so death can do no more but lose our bands, and set our souls at liberty. What shall separate us from the love of Rom. 8. 35. 36. Christ? shall tribulation, or anguish, or persecution, or peril, or sword? No, in all these things we are more than Conquerors, through him that loved us. For I am persuaded, neither death, nor life can separate us from the love of God, which is in Christ. Let it come, and disjoin the soul from the body, that it may No religion so false, but it hath some to defend it, and die for it. conjoin us with Christ. For the Word of God.] There is no Religion so false, but it hath its own patrons who will defend it, yea, and dare die for it. Satan, as he hath his own Apostles, so hath he also his own Martyrs; Martyrs Satanicae virtutis; we must always take heed to the cause of suffering. Non poena, sed causa facit Martyrem: therefore he joins these two, For the Word, and testimony which they maintained. It is nothing to stand to a testimony, nay, though thou shouldst die for it, unless thou justify by the Word, that thy testimony is true. VERSE. 10. And they cried with a loud voice, saying, How long Lord, Holy and True! Dost thou not judge, and avenge our blood on them that dwell on the earth? NOW follows in this Verse the supplication, The crying of Saints, notes their fervent desire. which these souls of Martyrs send up to God, & in the next verse, the answer which is given them. The voice by which they send up their supplication, is called a crying; not vocal, but spiritual, noting the fervency of their desires: for the words of souls, whereby they speak unto God, are their fervent desires▪ Magnus eorum clamour, magnum est Greg. lib. 2. Moral. cap. 6. desiderium tum Resurrectionis, tum judicii: Their great cry, is their great desire, both of the Resurrection, and of the judgement to come: A small desire makes but a small voice in the Lords ears, but a servant desire causes a loud voice. Animarum Ibid. igitur verba ipsa sunt desideria: si desiderium sermo non esset, non diceret Propheta, Desiderium cordis eorum andivit auris tua; that is, If the Psal. 10. 17. desire of the soul were not a speech unto God, the Prophet would not have 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 love our enemies, and to pray for them? To this some Divines answer, that it is not they, but the sins of the wicked done to them, that cries for a vengeance. And they observe, that there are four crying sins: first, the filthy sin of Four sorts of crying sins. Sodom, Because the cry of Sodom and Gomorah is Gen. 18. 20, 21 great, I will go down now and see, whether if or not they have done altogether according to the cry, which is come unto me. Next, the oppression of the widow and fatherless, Thou shalt not trouble any widow nor Exod. 22. 22, 23 fatherless child: if thou trouble such, and he cry unto me, I will hear his cry. Thirdly, the detaining fraudulently of the wages of workmen, is also a crying sin. Thou shalt give an hired servant his Deut. 24. 14, 15 hire for his day: for he is poor, and therewith sustaineth his life, lest he cry against thee unto the Lord, and it be sin unto thee. And again, The hire of jam. 5. 4. the labourers, holden back by fraud, cries, and enters into the ears of the Lord of Hosts. Fourthly, innocent blood cries to the Lord for vengeance against them that shed it: The voice of thy brother's Gen. 4. 10. blood cries to me from the ground. And so here the blood of Martyr's cries. They cry not out of passion or private revenge, but out of zeal unto 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 private revenge, but only of a zeal to the glory of God, whose holiness and truth they desire to be manifested; as may be perceived by the titles they give the Lord in their prayer: Non carnali sensu credendum est, eos animositate Primas. in hunc locum. ultionis accendi, sed manifestum est, contra potestatem, & regnum peccati or ass, Adueniat regnum tuum: We are not with carnal sense to believe, that they were kindled with any heat of revenge; it is manifest, they pray against the kingdom of sin: And in effect the sum of their prayer is, Lord, let thy Kingdom come. Quid est; animas Greg. Moral. 2. cap. 6. vindictae petitionem dicere, nisi diem extremum judicii, & resurrectionem corporum desiderare? What else is it, that Saints are said to cry for to be avenged, but that they earnestly desire the day of judgement, and Resurrection of their bodies? Manuscript. Saints are so conjoined to the Lord, that to his will, and not their own, they conform themselves. Hoc dicunt non poenam malis optando, sed voluntati Dei se conformando, de cuius impletione gaudent: ita enim sunt coniuncti Deo, ut de omni volito Dei gaudeant, etiam in poenis parentum, juxta illud, Laetabitur justus, cum viderit vindictam: so they pray not, wishing punishment to evil men, but conforming themselves to the will of God; for they are so conjoined unto God, that they rejoice in every thing which is his will; yea, and it were the punishment of their parents; according to that, The righteous Psal. 58. 10, 11. shall rejoice when he sees the vengeance, and men shall say, Verily there is fruit for the righteous, and there is a God that judges in the earth. They give unto the Lord two Titles, Holy, and True. It is customable to Saints in their prayers unto God, to give unto the Lord such styles, as in In prayer, Saints give God such Styles, as may best move him, and assure them of a good answer. effect contain arguments, both to move the Lord to hear them, and to confirm themselves in the assurance of a favourable answer: and so do they here; Because thou Lord, art Holy, thou canst not let iniquity escape unpunished for ever: The Lord will not take the wicked by the hand, neither hath Psal. 94. 20. his Throne any fellowship with iniquity. And because thou art True, thou canst not but perform thy word of Mercy, promised to thine own, and of judgement, threatened 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 have, and assuredly expect; they want their bodies, they want their brethren, for these they cry, as we have showed before: They have now peace and joy in heaven, but not perfect, so long as they want these two, God having so provided, that they without us 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 seemly that complete felicity should be given, till the man be complete to whom it is to be given, nor yet that an imperfect Church should be gifted with perfection. But because the jesuit Ribera sees this sentence Ribera in hunc locum. to destroy the Invocation of Saints, he will have it Heretical, and spareth not to Some worthy Fathers charged by Ribera for Heretics, falsely. charge Irenaeus, Teytulltan, Origen, Ambrose, Bernard, with Luther and Calvin, as Heretics, because, according to the manifest truth of holy Scripture, they maintain with the Apostle, that Saints departed, howsoever they be glorified, yet are not perfected, till the day of judgement, and resurrection come. Now concerning prayers made by them who are in heaven, we have spoken before. judge and avenge.] These are two works proper God first judges, than he avenges: In all his process cognition goeth before execution. to the Lord: first, he judges: this pertains to Cognition; then he avenges: this pertains to Execution: This order of process the Lord always keeps, as ye may see in his first judicial Court against Adam, Eva, Satan, Serpent: as likewise in his proceeding against Sodom; learning all judges Gen. 18. 25. to try before they give sentence. Abraham called him, The judge of all the world, who cannot do unrighteously: The Psalmist again styleth him, O God Psal. 94. 1. the Avenger. It is a sacrilegious violation of his glory, for any flesh to usurp these offices. judge To judge, and revenge, appertains to the Lord. not, lest ye be judged, saith our Saviour. Who art thou that judgest another man's servant? he stands, or falls 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 judge, where it cannot avenge, and oft-times is stirred up to avenge, if not with the hands, at least with the tongue, where they cannot judge. These know not they offer strange fire to the Lord, with Nadab and Abihu, which at length will not fail to return, and consume themselves. On them that dwell in the earth.] Oftentimes in Why worldly men are called Inhabitants of the earth. this Book are the wicked described to be indwellers of the earth: Non solum corporis habitatione, sed mentis affectione; not only in regard of their corporal habitation, but much more for their affection: which is altogether set upon earth; it is their jericho, pleasant for situation; but let them remember, 2. King. 2. the waters thereof are deadly, & their ground barren; their divitiae, and deliciae, will both deceive them at length. But of this see. VERSE. 11. And long white Robes were given unto them, and it was said unto them, that they should rest for a little season, until their fellow servants and brethren, that should be killed, even 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 favourable answer. now follows the answer which the Lord giveth them. Their prayer is not powered out in vain▪ when the Lord disposeth the heart to pray, it is a sure token of a favourable answer to follow: this is the Lords praise, Thou preparest the heart, and bendest thine ear unto them. The answer of their supplication is two ways Answer to Saints is given here: first, by a sign of white Robes: secondly, by Speech. given; first, by a sign, long white Robes were given unto them; next, by plain speech, it was said unto them, that they should rest till their fellow servants were fulfilled. The white rob is sometime a type of the righteousness of Christ, and sometime a What their white rob signifies. type of the reward thereof. He that overcometh, shall be clothed in white Array; no darkness, nor Reu. 3. 5. sorrow in heaven, all is full of light, joy, and happiness: and these Robes are said to be given unto 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 have it in re: and more particularly Saints know that in heaven, by sight and feeling, which here they know by faith. it is said, that the Robes were given to every one: innumerable Saints shall be gathered together into heaven, every one of them shall have a Crown, every one of them shall have a white rob; none of them all shall be overseen, but all shall be filled with joy and glory. And it was said unto them.] Dictum est, id est, God speaks unto souls by inspiring them Aug. ser. 1. de Sanct. inspiratum est; for the Voice, whereby the Lord speaks unto the souls 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 days of S. john, to the Lords second Coming, is called a little Season, and by this same Evangelist in his Epistles, The last Time; it was little then: and 1. joh. 2. 18. short it must needs be, & far less now. The number of Saints, sealing the testimony of Christ with their blood, hath been greatly augmented since the days of Domitian; every Kingdom, and Nation, that hath received the Gospel, hath rendered Last Day, now is not far off. their Witnesses and Martyrs, in confirmation of the truth thereof. The day of the Lord is not now far of; God prepare us for it. Again, it is clear out of this place, that the Last day delayed, till Saints be accomplished. only cause why Christ's second Coming is delayed, is, because the number of his Saints, is not yet accomplished. The blind world understands not this, and therefore persecute they the Saints of God, and would have them clean rooted out of the earth; But in so doing they are like Samson, who pulled down the house of Dagon Foolish are the wicked who persecute Saints. upon himself, to his destruction, by taking away the pillars that upheld it. For as Sodom was spared no longer, but till Lot was out of it; so if the Lots, judg. 16. 30. Gen. 19 or Elect ones of the Lord were once fulfilled, and gathered out of the world, certainly it should continue and endure no longer. Two styles are given by this heavenly Oracle to Saints Militant here on earth, both very comfortable: We are called Brethren and fellow-servants Saints called brethren for three causes. with them who are in heaven. There is one Father, of whom is named the whole Family both 1 They have all one Father. in heaven and earth. All the servants of that Family, are the sons of God, and all brethren among Ephes. 3. 15. themselves, and their Brotherhood is most excellent; for first, they are all quickened 2 They are all quickened by one Spirit. by one Spirit, which cannot be said of any other brethren: Among natural brethren, every one hath his own spirit; but for Spiritual or Christian Brethren, they are all quickened with Galat. 4. 26. one Spirit. Secondly, all Christians have one 3 They are all borne to one inheritance. Father, and one Mother, jerusalem which is above: And thirdly, they have all one inheritance; natural brethren cannot all be the heirs of their father; but Christians, as they are all the sons of God, so are they all the heirs of God: neither is the inheritance diminished by communication thereof unto so many. The other is, that we are called their fellow-servants: How all Saints are fellow-servants. so also do they acknowledge themselves to be our fellow-servants, Conseruus tuus sum, I am Revel. 22. 9 thy fellow servant, said the Angel to Saint john. Angels then and Saints glorified, are not our Patroni, Angels are not our patrons, but our patterns of whom we should learn. sed Conserui, they are not our Patrons, that by our prayers to them, we should seek protection from them, but they are our fellow-servants: and this should stir us up in all carefulness to be answerable to our name, that we may serve and praise the Lord our God, and every way do his holy will in earth, as it is done by them in Heaven. Again, it is here evident, that the number of Number of Saints is known to God Saints elected, and to be glorified, is known unto God, as will appear more plainly in the subsequent Chapter; he hath them all in a roll, and it is true of them all, which our Saviour said of his elect Disciples, I have lost none of those whom thou hast given me. They are not known unto us, only the Lord knoweth who are his; yet is every particular 2. Tim. 2. 19 Christian bound to make sure to himself, that he is of that number. Prove yourselves, whether 2. Cor. 13. 5. ye are in the faith: know ye not your own selves, how that jesus Christ is in you, except ye be reprobates? The foundation, and ground of our salvation is in God his unchangeable love, and that remains Yet should cuety Saint make sure to himself, that he is of that number. sure, but the tokens of salvation are in us: this is the seal of his foundation, Let every one that calleth on the Name of the Lord, depart from iniquity. And by these tokens are we to examine ourselves, 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 weldooing. VERSE. 12. And I beheld when he had opened the sixth Seal, and loc, there was a great Earthquake, and the Sun was as black as sackcloth, and the Moon like blood. IN the first four seals, we have the general The sum of the sixth seal. course of things, as they are to continue to the end foreshowed unto us. In the last two, the general end of all mankind, and that twofold, according to their two ranks and estates; the happy end of the godly discovered in the fist seal, and at greater length explained in the seventh Chapter; the tragical and doleful end of the wicked, foreshowed in this sixth seal. And this follows the former very properly. In In the fist seal 〈◊〉 〈◊〉 for judgement, in the sixth God answere●… them the fist seal, the souls of Saints cry to God, that he would avenge their blood; 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 perform it, by executing his last full and final wrath upon the wicked; which judiciously hath been observed by his Majesty: The sixth seal is an accomplishment of that dissolution jaco. Rex ●…rit. craved, and promised in the fist seal. The order lets For the cry of Saints moveth the Lord much. us see, how the Lord is much moved with the cry of his Saints. If that unrighteous judge, who neither feared God, nor man, answered the Luk. 18. widow, because she cried instantly upon him, how much more will the judge of all the world, who Gen. 18. 25. cannot do unrighteously, hear his Saints, who cry unto him night and day? Certainly, he will be avenged 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 sixth seal should not be expounded allegorically, for two reasons. allegorically, as if it foreshowed defections, Apostasies, darkening of the light of the Gospel, and obscuring of the face of the Church visible; this I confess is analogal to faith, but not to this Prophecy, for two causes, first, because the darkening of the Gospel, figured by the darkening 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 stars, is particularly foreshowed in the vision of the trumpets, which contain the second Prophecy. The other reason is more pungent, for it is said here plainly, that at the darkening of the Sun and Moon, at the departure 2 Apostasy could not terrify great men, as here themselves being authors and actors of it. of heaven, & falling of stars, Kings, Great men, and Captains were terribly afraid, and therefore cannot it be understood of Apostasy, and defection, whereof they themselves were both authors and actors. Was it the obscuring of the light of the Gospel, that made them to cry out, Rocks and Mountains, fall upon us and cover us? It can stand with no sense: for so far were they from all fear for that matter, that by the contrary they rejoiced in it, and did what they could to extinguish the Gospel, and erect heresies, to force Preachers and Professors unto defection: and in so doing, they thought they did good service unto God. Others again take it for a denunciation of some Neither is this sixth seal to be understood of a temporal judgement. external and temporal judgement, such as was executed on Persecutors, and specially upon Dioclesian. It is true, that in the holy Scripture many of the phrases used here, are used also to express fearful temporal judgements, threatened against particular states, and persons of wicked men. Look the denunciation of judgement against Babel and Egypt; to express the horror of their Esay 13. 10. plagues, mention is made of the darkening of the Ezech. 32. 7. Sun, and Moon, etc. And in the Prophecy of the destruction of Samaria, idolatrous Apostates Hos. 10. 7. are brought in, crying, Hills and Mountains, Luke 23. 30. fall upon us and cover us. The same phrases are also used, to express the terror of the destruction of jerusalem; but these make nothing against our exposition; for temporal judgements being types and figures of the great and general judgement, properly doth the Spirit of GOD borrow the phrases of holy Scripture, used in denunciation of the one, to express the horror of the other. Now, because this is a special note and main point, the right understanding whereof, will give Arguments moving some Interpreters to think▪ that the sixth seal cannot import the Day of judgement, are answered. light to the method of the whole Prophecy: we are to know, that the reason moving sundry learned Interpreters to think that this seal cannot be expounded of the Day of judgement, is, for that there are many Prophecies following, which must be fulfilled before that Day; but this difficulty shall easily be removed, if they consider the ground we have already laid out of Primasius, that the Revelation is Prophetia saepius repetita, a Prophecy sundry times repeated, and divers ways diducing the estate of the Church, from the days of Christ, to his second Coming again. And even they who will have it one continued Prophecy, the later Chapter being always posterior in time to the matter of the Chapter preceding, as they think, are forced to interrupt that course, and change their mind, when they come to the twelfth Chapter, for there they are drawn back Arguments proving that it is to be expounded of the Day of judgement. again, to the first beginning of the days of Christ. But to return, this sixth seal concludes this first general Prophecy, with a Prophetical denunciation of the Day of judgement, and so we 1 The seventh seal for etels nothing as the rest doc, but introduces seven trumpets to foretell. expound it, for these reasons, besides others, which we have showed before. First, the seventh seal hath no proper prediction of it own, as the preceding six have, but contains in the bosom thereof seven Trumpets, proclaiming for matter a new Prophecy, different from the former. 2 The sixth seal brings an universal change of all creatures. Next, here is an universal change of all creatures in Heaven and Earth, which never was, nor never will be, but at the day of judgement. Thirdly, all the persons of the wicked are 3 All the wicked universally are judged in it. here universally judged without exception; no Babylonians, nor Egyptians, nor Israelites only, but all the wicked, Every free man, every bond man. Fourthly, it is expressly called in the Text, The 4 It is plainly said to be the great Day of the Lord. great Day of the Lords wrath. And lastly, the like prediction made by our Saviour, serves for a clear Commentary, to lead us to expound this of the day of judgement. For after our Lord hath foretold of great persecutions, 5 Collation of this place with the words of our Saviour, proves that it is so. apostasies, heresies, & of false Christ's, which were to come, he subjoins, And immediately after the tribulation of those days, shall the Sun be darkened, and the Moon shall not give her light: and the stars shall fall from heaven, and the powers of Mat. 24. 29. heaven shall be shaken. Now that these speeches are Luke 21. 25. not to be taken allegorically, but properly, as containing Mark 13. 24. a prediction of that fearful concussion of this Universe, which shall be made in that great Day of the Lord, is most evident by that which follows; Then shall appear the sign of the Son of Who can deny this to point out the Day of judgement? man in the heaven, etc. And he shall send his Angels with a great sound of the Trumpet, and they shall gather together his Elect from the four winds, and from the one end of heaven to the other. Thus is our Commentary made clear, that this mutation of the creature foretold here, shall fall out in that great Day, wherein the Lord jesus shall judge the quick Terror of the last Day two ways described. and dead. This terror of the day of judgement, is described from twofold terrible effects thereof; first, upon the creature insensible, Earth, Iles, Mountains, Heaven, Sun, Moon, Stars, ver. 12. 13. 14. Next, 1 From the effects thereof on the insensible creature. upon 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 Original imports more, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a concussion of the Universe, 2 Upon reasonable creatures, but reprobates of all sorts. or whole fabric of the world. As to earthquake it is either ordinary, proceeding of natural causes, air enclosed in the bosom of the earth, or else extraordinary, an angry and fearful God, Earthquake is either ordinary, or extraordinary. shaking the earth with his powerful hand, as was that, when Christ our Lord was crucified. The darkening of the Sun in like manner, is Darkening of the Sun likewise is either natural or supernatural. either natural, when by interposition of the Moon between the Sun and the Earth, the light of the Sun is eclipsed, and cut off from some parts of the earth; or else it is supernatural, such as was that darkening of the Sun when our Lord was crucified: For when the sixth hour was come, darkness Mark 15. 33. arose over all the Land until the ninth. Which moveci Dionysius Areopagita, than an Ethnic Philosopher, but after converted by Saint Paul, and made a Christian: after he 〈◊〉 considered that the darkness could not be natural, he guae out this sentence of it, Aut Deus nature patitur, an't mundi machina dissoluetur: Either the God of nature now suffereth, or the world now must be dissolved. And the Moon was like blood.] As the Sun in The bloody Moon what it means. that day shall cast down his countenance upon the wicked, and refuse to give them light, because they refused the most comfortable light of the Gospel; so shall the Moon persecute them with the terrible looks of a bloody face, because they shed the blood of the Saints of God. VERSE. 13. And the stars of heaven fell unto the earth, as a figtree casteth her green figs, when it is shaken of a mighty wind. THe judgement still increases, & terror thereof: All creatures conspire to serve the Lord in punishing his enemies. wherein we may see, how all creatures both in heaven and earth, offer their service to the Creator for the execution of his just vengeance upon the wicked. Every one of them sights in their course against the enemies of the Lord: the earth tembles under them, and reels to and fro, as unable any longer to bear the burden of their iniquity, and shall not rest, till at length she open her mouth and swallow them. The Sun, the Moon, the Stars, shall refuse to comfort them with their light. Thus at one time shall they find the Creator, and all his creatures against them. It is true, that even now the wicked are under Now the wicked are under wrath, but having the comfort of the creature, they feel it not. wrath, yet think they their estate good enough; for they love the creature more than the Creator. So long as they enjoy the comfort of the creature, & feel not the indignation of the Creator, as shortly they will do, in their misery they blosse themselves, Rom. 1. but in the end, when all creatures shall forsake them, and the Lord, the righteous judge of But at last the creature also shall forsake them. the world shall come in anger to pursue them, yea and their own conscience shall also witness against them. Then shall their unhappy estate be discovered to themselves, and they shall cry, as after follows, Rocks and Mountains fall upon us, Psal. 73. and cover us. And this should serve for a warning to us, sith the comfort of all creatures will fail us, Sith comfort of creatures will fail all flesh, let us in time seek the Creator. yea thy own heart and flesh will fail thee. Let us seek the Lord in time, then shall we be sure of David his comfort, God, the portion of my soul, will never fail me. Set our hearts upon that which is permanent, but let us 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, nun omni celeritate migrares? If in thy habitation, the walls through age were nodding downward, the roof above thee were trembling, and the whole house now weary and worn with length of time, were presently like to fall upon thee, wouldst thou not without delay remove and flit out of it, and in time seek for a better? Such a building is this World, all the powers thereof shortly will be shaken: let us strive for that Kingdom which cannot be shaken, and let us Heb. 12. 28. have grace, whereby we may so serve GOD, that we may please him with reverence and fear. But to come to the point, the falling of the Stars falling like figs, Stars is illustrated by a similitude, They fall as a a figtree casteth her green figs, when it is shaken with a mighty wind. Noting to us two things, first, the absolute and dreadful power of God over all his creatures; the Stars fised by the hand of God in the firmament, how easily are they shaken out by the same hand? Oh foolish is that man, Teaches us, that no state can stand, when God shakes it. who thinks to 'stablish to himself a state on earth▪ without the Lord, sith Stars in the heaven, and Mountains of the earth, are removed 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 Prophecy against the Assyrians. All thy Nahum. 3. 12. strong Cities shall be like the first ripe figs 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 shall fall, yet it come to a ripe age. it is said, the Stars shall fall like green Figs, it noteth unto us, that the world shall not fall through maturity, or ripe age▪ as though it were not able to continue longer, if the Lord would let it, but it shall fall like fruit unripe, violently cast down. And this is it which our Saviour signifies unto us, when he saith, that for the Elects sake these days shall be shortened. VERSE. 14. And Heaven departed away as a scroll, when it is rolled, and every Mountain and I'll were moved out of their place. THe lights of these visible Heavens, Sun, Heaven departing like a scroll, expounded. Moon and Stars, which are principal ornaments thereof, being removed, it is now said, that the Heavens themselves departed like a scroll; which once rolled up, and then extended, if it be remitted and let go, runs again together. It is now spread out like a curtain covering the earth, but shall then be drawn by, that the angry face of God against the wicked may be discovered. For the better understanding of this, we 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 clear, The creature shall be delivered from the bondage of corruption, into the glorious liberty of the Rom. 8. 21. sons of God. Now they are subject to vanity, then shall they be delivered from vanity and bondage, unto the which our sins subdued them, and be restored unto liberty. A new Livery shall be given They like servants shall receive a new livery, when the King's son shall marry his Spouse. them in that day, wherein the Son of the great King shall marry his Spouse, and the sons of God shall be possessed in their Father's promised inheritance. They, as servants shall be changed into a better estate than 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 heavens 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 heavens shall pass away with a noise, and the elements shall melt with heat, and the earth with the works that are therein shall be burnt up, incontinent after subjoins by way of an exposition, But we 2. Pet. 3. 13. look for new heavens and a new earth, according to his promise wherein dwelleth righteousness. All these make it clear, that a change shall be of their quality, not a destruction of their substance. GOD made them of nothing, to show his glorious power, and will not suffer them to be annihilate, or turned into nothing, but still will have them reserved and renewed for declaration of his greater glory. For sure it is, that every loss which by Satan Every loss which man hath received from sin & Satan, shall be repaired by jesus. and sin, hath befallen unto man, or to the creature by God's ordinance appointed to serve man, shall be restored by jesus the Saviour, he shall cure every wound that our Adversary hath given unto us, or to them which are ours; so shall the power and wisdom of our GOD be magnified, and the impotency and malice of the Devil be manifested. I speak 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 deliverance appertains not. But of this, he who pleaseth, may see more in our Treatise on the eighth to the Romans; where that question, To what use can heaven and earth serve us in that day? is also someway touched. VERSE. 15. And the Kings of the earth, and great men, and the rich men, and the chief Captains, and the mighty men, and every bondman, and every freeman, hid themselves in dens, and among the rocks of the Mountains. WE have here the terrible effects which the The terror which the last day shall work in the reasonable, but reprobate creature. last Day will produce upon the creatures unsensible and unreasonable; now it follows how it shall affect the reasonable creature also, yet such only as are reprobate, with terrible horror and fear. Seven ranks are here reckoned out, containing Seven ranks of men, containing all combinations wherein flesh can have confidence. all the combinations wherein flesh can have any confidence: for first, here are Kings; GOD will judge them before others, whom now he hath set above others: with the Lord there is no exception of persons. Rom. 2. 11. King's have with them their great men, or Princes, these also are not without rich men, yet more is required to resist a pursuing power; they have also with them chief Captains, or Captains over thousands; but because Captains cannot do much without soldiers, there is here 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 themselves against the power of any, who would pursue them. But how weak man is in his best estate, when Yet when they are all joined, they cannot resist judgement. he hath gathered all his strength, and combined all his forces, may be seen here. What do they? what resistance make they, when the Lord comes to judge them? they are but like Modiwarts, or beasts of the earth, running to hide themselves in holes, in dens, and rocks of the Mountains. In the ruff of their pride they seem to themselves to be matchless: Pharaoh dare ask, Who is the Lord? Exod. 5. 2. and Rabsache will blaspheme, Is your God able to deliver 2. Chro. 32. 14. A glass for proud flesh to look into. you? jezabel, Antiochus, julian, and such like, think it nothing to wage battle with the Lord. But consider the end; let all flesh look into this Mirror, and in time learn to embrace the counsel of God: Be wise now therefore, ye Kings, be learned, Psal 2. 10, 11, 12 ye judges of the earth, serve the Lord in fear, and rejoice in trembling, kiss the Son, lest he be angry, and ye perish in the way, when his wrath shall suddenly burn. Blessed are all that trust in him. VERSE. 16. And said to the Mountames and Rocks, Fall on us, and hide us from the presence of him, that sitteth on the Throne, and from the wrath of the Lamb. TWo things here we have, first, to whom do The wicked in their distress, cry to the creature. the Reprobates run in this desperate estate: next, what do they crave. They run to the creature, Rocks and Mountains; But have they ears to hear, or can they protect when the Lord pursues? This is their blindness, they loved the creature, more than the Creator. In their necessity they seek comfort in the creature, but can find none: a just recompense of their error. But why do 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 wrath, which their own consciences tell them, they have most justly deserved: they find within themselves a condemnatory sentence, which they know cannot be recalled. Let us in time seek mercy, so long as it may be found; the day before the Trumpet blow, mercy will be preached unto men, but they who receive it not yet then, shall never find it afterward. By their folly let us learn wisdom. The only rock of our refuge is the Lord jesus Christ: if we run to him in time, he shall hide us, and save us from that fearful wrath which is to come. The Roman Doctors upon this place build What a sure ground is here for Papists, to build their invocation of creatures. up, as they think, a sure ground for their invocation of creatures: they said to the Mountains, that is, to the Saints: and to the Rocks, that is, to the confirmed Angels, Hide us from the Lamb. And hitherto they abuse that place of the Psalmist, I Hugo. Card. in Apoc. lift mine eyes to the Mountains, from whence cometh Psal. 121. 1. mine help▪ that is, to the Saints. What a gross ignorance is this? Will Saints and Angels go between the Lord and the wicked, when they shall be judged? Shall they not rather assist the Lord in judging them? Know ye not that the Saints 1. Cor. 6. 2. shall judge the world? Or what do they mean to propose that unto them for imitation, which is here condemned in the wicked, as uttered by them in their desperation? These and such like, are the sundry foundations, whereupon stand the pillars of Papistry. A twofold error in them is here manifest, They lay another 1. Cor. 3. 11, 12. foundation then that which is laid, which is jesus Christ. And again, pretend of Christ what they will, sure it is they build not upon him, gold, and silver, but stubble and hay, which will not abide the trial of the fire. But now what crave they? that the Rocks and The desperate folly of reprobates: they cry to the creature, as if it could hide them from the Lord. Mountains would fall upon them, and hide them from the presence of him that sits upon the throne? O desperate folly, can Mountains hide thee from the Lord? Are they not a part of that Crystal Globe which is before the Throne, and is transparent to the Lord; they lived all their days out of God's presence; not that his eye did not behold them, and mark them in all their ways, but their eyes looked not up to him, and therefore now may they not abide his presence. Let us They lived not in God's presence, and now they cannot abide it. leave them, and learn at David; when he had considered with himself, 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 betook him to this resolution; I set the Lord always Psal. 16. 8. before me, he is at my right hand, therefore I shall not slide. Sith we cannot flee from the Lord, let us flee to him, there is no defence against his unsupportable wrath, but to hide us under the mantle of his mercy. There are two fears which trouble two sorts Two fears trouble two sorts of men. of men; the fear of Sin, and the fear of Death, which is the punishment of sin: the godly, in The godly fear their sins, and therefore fear not death, when it comes their life fear nothing so much as sin; they fight continually against it, they desire nothing more than to be quit of it: O wretched man that I am, who shall deliver me from this body of death? Rom. 7. 24. And therefore is it, that having overcome sin, they fear not death, when it cometh, more than a Serpent that wants a sting. The wicked on the contrary, in their life fear nothing but death, they fly it, as the centre of their sorrows; Pro. 10. 23. because they cannot eschew it, all their The wicked fear not sin, but death: but in the end they shall be fain to seek death. care is to prolong it; as for sin they fear it not; It is a pastime to a fool to do wickedly. But when their Terme-Day cometh, and conscience wakens against them to pursue them for their sins, and lets them see wrath due to their sins, then seek they Death as a remedy Psal. 37. 13. of their sorrows, but shall not find it; yea, they would undergo the most painful death, even to be pressed quick to the death by the weight of Mountains, that they might be freed of the heavy burden of their sins. VERSE. 17. For the great Day of his wrath is come, and who can stand? THe day of judgement 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 judged in that Day, none excepted. Next, because all the Vials of God's wrath shall then be powered upon them; an universal deluge of all the plagues of God shall then overflow them: The wicked put the evil day far from them, the unfaithful Amos 6. 3. servant thinks his Master will not come: Mockers will say, Where is the promise of his coming? 2. Pet. 3. 3. As the kinsmen of Lot regarded not his prediction judgement to come scorned by the wicked, vainly. of Sodom's destruction, ab uno 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 less assuredly shall all the wicked, who repent not, feel the weight of that terrible wrath both on their soulos and bodies; they shall confess at length, The great Day of his wrath is come, that Day, which we despised, that Day which we scorned, that Day which we thought would never be; That Day of the Lord is now come. Two things perturb, and confound the wicked: Two things shall terrify the wicked, in that last Day. The one is without them, the terrible presence of the judge, or wrath of the Lamb: He that is a Lamb to his own, looks to the wicked 1 Without them, the sight of the judge. like a devouring Lyon. And not without cause is the name of a Lamb here attributed to the judge; for sure it is, that judgement justly inflicted, will not torment the wicked so much, as mercy wilfully despised. Terrible will it be to them when they look to the Lamb, who hath given mercy to so many, and so many times offered mercy to themselves, and now see him refuse all mercy to them, because they despised it; justly, shall the meek face of the Lamb be turned to them in the terrible face of a Lion: and (as I said) mercy despised, shall torment them more than judgement ☜ inflicted. The other thing that perturbes the wicked, is 2 Within them, a guilty conscience. within them, a sensible infirmity in themselves through the guilty conscience, that makes them unable to stand before the Lord; Who can stand? The wicked are as the chaff which the wind driveth Psal. 1. 4, 5. away, they shall not stand in judgement. Let us beware of both these: see we despise not mercy offered; let us carefully purge our conscience: Who shall ascend into the Mountain 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 Lord, fearful to the wicked, be unto us a joyful day of Redemption, and of sweet Refreshment: The Lord grant we may so find it. CHAP. VII. VERSE 1. And after that, I saw four Angels stand on the four corners of the earth, holding the four winds 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 appertains The dependence of the seventh Chapter upon the sixth. to the first Prophecy of this Book, which we called General. In it, per Anabasin, we have a larger explication of the fifth and sixth It hath a larger explication of the fifth and sixth Seals Seals; with a notable consolation for the godly, presently subjoined after the Prediction of that most fearful, desperate, and comfortless end of the wicked, which shortly will come upon them. For there we heard all manner of reprobate men sorrowfully lamenting and crying, that Mountains might cover them. Here we are all told, that the godly shall not be involved with them in their desperate estate, the Lord by his own Seal separates them from the wicked, and foreshows that happy estate wherein they shall live for ever, and ever. The Chapter hath two parts: the first enlarges Two parts of this chapter. that which hath been briefly set down in the fifth and sixth Seal; for in the fifth Seal, Saints cry for a 1 In the first is declared, how the last judgement is delayed, till Saints be sealed: dissolution of the world, and for final judgement, to avenge their blood on them who dwell on earth: there they are desired to rest, until their fellow-servants were fulfilled. In the sixth Seal, that dissolution of the world, and judgement on the wicked, craved by Saints, and promised by the Lord, is represented to S. john. Both these, in the first part of this seventh Chapter are more clearly expounded. For first, S. john sees four Angels standing at the four corners of the earth, ready to overturn the world, and to fold it up like an old Vesture, as was figured in the sixth Seal: and this we have, ver. 1. Next, these Angels are inhibited and forbidden to destroy the world, until the servants of God be first sealed, and secured, as was promised in the fifth Seal: and this we have, 2 In the second, the happy condition of Saints is declared, directly contrary to the miserable condition of the wicked, in the sixth Seal. 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 happy condition of Saints, set down in plain terms, and directly opposite to that woeful condition of Reprobates, mentioned in the sixth Seal: so this, from ver. 15. to the end, makes up the second part of this Chapter: The first part letting us see, how the world is conserved, till Saints be fulfilled and sealed: the other part showing us their joyful and happy estate. Wherein it is very comfortable to observe the A short opposition marked of these two, for the greater comfort of Saints. opposition which is made between the miserable estate of the wicked, in the end of the sixth chapter, and happy estate of Saints, in the end of this seventh: They had shed the blood of the servants of God, and therefore the Moon with a bloody face looks upon them, and all creatures concur to be avenged of them. here the Saints come safe through all these tribulations, and make their Robes white in the blood of the Lamb: There the Sun waxed black, and withdrew his light from the wicked; here Saints have no need of the light of the Sun, for the Lamb governs them, ver. 16. 17. And the glory of God, Reu. 21. 23. and the Lamb is their light. Again, there the wicked fly 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 Mountains might hide them from him that sits on the Throne: but here, he that sitteth on the Throne, dwelleth among his Saints, and they serve him for ever, ver. 15. These things thus compared together, may let This evidently shows the seventh Chapter to be a pendicle of the sixth. the judicious Reader see, how this Chapter is a proper pendicle of the sixth, explaining at length some things shortly, and obscurely set down in the former. So that in these two Chapters we have the first Prophecy of this Book, which I call general, absolved; and in the beginning of the eighth Chapter, we are to look for a second Prophecy, which continues to the twelfth. And I saw four Angels.] This Verse, as I have What the four Angels at the four corners of the earth do signify. said, lets us see, how the Angels standing at the four corners of the earth, are ready to overturn the world, and to fold it up like an old Vesture, if the Lord did not stay them. That they are said to be four, is a certain number for an uncertain, yet imports it that they are sufficient; for one, at every corner of a sheet, or vesture, as the Psalmist Psal. 102. 26. termeth this Universe, are able enough to fold it up. What these Angels are, whether good or evil, God doth his work, both by good and evil Angels. is disputed among the Divines, but without a cause: for sometime by good Angels the Lord punisheth evil men, as was done to the Egyptians, Sodomites and Assyrians: sometime by evil Angels he exerciseth good men: so S. Paul was buffeted with an Angel of Satan; for marvelous is the Lord in working with his Saints: Satan in his fight against them, fights for them, and destroys himself into them. But that these are good Angels, appears by But that these are good Angels, may appear out of the Text. the speech which Christ useth unto them, ver. 2. Hurt not the earth, till we have sealed the servants of our God in their forehead: he speaks to Angels, he speaks of Saints redeemed, and involveth them both in the fellowship of one God with himself. Beside this, the execution of that last judgement is commonly ascribed to the holy Angels; The Lord shall descend from heaven with a shout, 1. Thess. 4. 16. and with the Voice of the Archangel, and with the Trumpet of God. And again, When the Son of Math. 25. 32. man shall come in his glory, the holy Angels shall also come with him, then shall the sheep be separated from the Goats. That this shall be done by Angels, is evident in the Parable of the Harvest; The Math. 13. 39 Harvest 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 judgement, to overturn the world. Holding the four winds of the earth.] I leave This verse is not to be expounded allegorically. here those allegorical interpretations, whereby this is expounded to be the restraint of the Gospel, which is the breathing of the holy Spirit for the salvation of the Elect. This agrees to the Analogy of faith, but comes not in pertinently here; for these spiritual plagues are severally and distinctly foretold by themselves in the second Prophecy beginning at the eighth chapter, whereas this first general Prophecy denounceth plagues corporal, or external, sword, famine, pestilence, beasts, whereby the Lord punishes the contempt of his Gospel, Preached to the world by him who rideth upon the White Horse. We still keep our former ground, that by the The restraining of the wind, 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 four Elements among themselves, albeit at all we can want none of them, yet the most necessary, at least, which we may want shortest space, is the Air, for it is by respiration that every thing liveth, which is endued with sense: take breath away from man, and beast, they perish incontinent; and such as have the vegetative life, as No living thing can endure, without motion of the Air. trees, or plants, without motion of the Air, they whither and decay: yea, without it, the fire burneth not, the Sea moves not, but putrefies and stinks, and the creatures which are therein die. So much worth to man and the creature, is this one, among the smallest of God's benefits, even the benefit of the Air; which Pisida properly called a gift, that could not be gotten for silver: But man, not considering what he hath, cannot be thankful. Always, this withholding of the winds, that they blow not, which the Angels are ready to do, if they were not stayed by a superior power, imports (as we have said) the destruction of the world, and all creatures therein contained, which shall stand no longer, than the Saints of God be once accomplished. VERSE 2. And I saw another Angel come up from the East, which had the Seal of the living God, and he cried with a loud voice to the four Angels, to whom power was given to hurt the earth. THE Angels being thus in readiness to fold up the world like an old Garment, as S. David calls it: and it being as easy to them to do it, as An inhibition served on these Angels, who are ready to fold up this world. it is for four men having the four ends of a sheet, to fold it together, are now discharged by a commandment from jesus Christ, till the servants of God be sealed in their foreheads. In it, we have first a description of him, who A description of him who serves the inhibition. sorues the inhibition, and next the inhibition itself. Concerning him, three things are noted unto us: first, that he is an Angel: next, that he cometh from the East: thirdly, that he hath the Seal of the living God. By this Angel we understand This Angel is jesus Christ. the Lord jesus Christ, called by the Prophet Malachi, The Angel of the Covenant. 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 greatness is more than can be competent to a creature: And this stilo is given to Christ, not to express his Nature, for he assumed not the Nature of Angels: Heb. 2. 16. but to express his Office; for he is that Wonderful, Counsellor, The Prince of Peace, the Esay 9 6. great Ambassador come from the bosom of the Christ is an Angel, or Ambassador sent from God to worms of the earth. Father, to declare unto us the whole counsel of God concerning our salvation. O, how should we love him, who hath so dearly loved us! how should we honour him, who hath so highly honoured us! when he made us, he beautified us with his own Image; when he redeemed us, he assumed man his Nature, not Angels Nature; neither did he refuse to come down to us with the embassage of mercy, grace, and peace from the Father. The A dangerous thing to despise him. condemnation of the jews was great enough, because they beat, and stoned, and killed such Messengers Mat. 21. 36, 37, 38. as God sent unto them; but much greater, because they also killed his Son. Hath the Lord any greater to send us? Or may we look for any other message then this? Take heed we despise him not. Secondly, he is said to come from the East: Alluding Christ is said to come from the East, Mal. 2. 4. to that which Malachi speaks of our Lord, Unto you that fear my Name, shall arise the Sun of righteousness: and as Zacharie, the father of john Luke 1. 78. the Baptist calls him, he is that Anatole, Orient, or Dayspring, which hath visited us from on high. Our Lord is indeed that bright shining Sun, To show that he is the bright Sun of Righteousness. ever rising, never going down, whose light-some countenance ever looks on his Church, to conserve, beautify, and illuminate her. If the Lord should stay the light of this natural Sun with our Antipodes, and not suffer it every morning to arise to us from the East, as it doth; how comfortless were our estate? Palpable, and heavy darkness should still cover the face of our earth: But much more miserable had our condition been, if this Sun of Righteousness had not shined upon us; but now, praised be the Lord, The people which Esay 9 2. sat in darkness, sees great light; and to them, who Math. 4. 16. sat in the region, and shadow of death, light is risen up. Many famous Countries lying East, are under What a great mercy of God is it, that this▪ Sun arising from the Orient, shineth unto us. horrible darkness: but to us now from the East, light is come unto the West; long may it continue with us. It is reported of them who dwell near under the North-pole, that they have darkness half a year together; when the Sun returneth to them, they run to tops of Mountains, where they may get the first sight thereof, and welcome it with great joy. How then should we welcome this Angel coming from the East to illuminate our souls with his heavenly light, which makes us a joyful day, which shall never any more be interchanged with a night? Oh, that we could, as we should, rejoice in this light! Oh, that we would walk in it, and cast away the works Rom. 13. 12. of darkness! for now the night is past, and our day is begun: 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 love darkness, joh. 3. 19 better than light. Thirdly, he is said to have the Seal of the living The Lord jesus keeps the privy Seal of the great King his Father. God. The allusion is made here to Kings of the earth, who have their own Secretaries, and Keepers of their Seal. Our Lord jesus is privy to all the secret counsel of his Father, and he is the keeper of the privy Seal of the great King, and with it he stampeth none but such as are in the Book of Life, which is the Roll of Gods Elect. He hath also external Seals, such as are Baptism, and the Sacrament of the Supper; with these he marketh all that are in the Church visible. The ministery The ministery of external Seals, he concredits to his servants 1. Cor. 3. 6. of the external Seals he concredits to his servants; but the inward and privy Seal he reserveth to himself. Paul may plant, Apollo may water, but God giveth the increase▪ john may Baptize with water, but Christ is he who baptizeth with the Math. 3. 11. Holy Ghost. The Jesuits of Rheims will have this Seal The Rhemists make this Seal to be the sign of the Crosse. an allusion to the sign of the Cross, which the faithful be●…re in their foreheads: and for confirmation thereof they cite Augustine. What use the sign of the Cross had among the Ancients, we are not Aug. in joan. tract. 43. now to dispute; but to say that the sign of the Cross, is this Seal of the living God, is a childish Which cannot be: for many Reprobates may be signed with the sign of the Crosse. and ridiculous folly; for the Seal of God here spoken of, is proper to God's Elect, and so cannot be the sign of the Cross, 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 liveth evil, and amendeth not, when he signeth himself, his sin is not diminished, but augmented. And again, Nesciunt miseri, quod dum Ibid. se signant, & de malo opere se non revocant, includunt in se daemones magis, quam excludunt: Those miserable men who will not recall themselves from doing of evil, and yet will sign themselves with the sign of the Cross, they know not, that by so doing they rather include Devils within them, then exclude them. So that the Whereas this Seal of God, belongs to the Elect only. sign of the Cross cannot be this Seal of God, wherewith none but the servants of GOD are marked. Now, that we may know what it is, let us consider What a Seal is, how it serves to discern one thing from another. that a Seal is a note of appropriation, whereby a man marketh that, which is his own, with his own mark, that it may be discerned from that, which is not his. Thus Merchants put their mark on their own Wares in a Ship: and Shepherds likewise put their mark on their own sheep, to distinguish them from others of the Flock, which are not theirs. It imports And to conform the thing sealed to the Seal. also a conforming of the thing sealed, unto the scale, wherewith it is sealed, as we shall hear. Hitherto tends that of Saint Augustine: Signare Aug. in joan. 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 seal a thing, but to put something, or some note of thine own upon it, whereby it may be discerned from others? The Father is said to have sealed the Son: the How Christ is sealed of the Father. Son again is said to seal his Saints and Servants by the holy Spirit. The first is clear: for him hath the Father sealed, that is, Proprium quiddam joh. 6. dedit, ne caeteris comparetur hominibus: He August. ibid. gave him something of his own, to distinguish him from other men. It is true, the Lord jesus is He hath the Seal of God two ways. a Man indeed, yet such, as hath an incomparable note of super-excellence above other men. For this Seal of the living God, Christ hath it; first, 1 Essentially. Essentially, then Ministerially. Essentially he hath it, for he is the Image of the invisible God, and Col. 1. 15. engraven character of his Person: He hath life in Heb. 1. 3. joh. 5. 26. himself, as the Father hath life in himself. He hath it also as Mediator, ministerially, to communicate 2 Ministerially. it unto others, not in that degree whereby he possesseth it himself, that is impossible, but in a certain similitude; for he giveth life to joh. 5. 21. whom he will, as the Father quickeneth whom he will. And thus he sealeth his own, by imprinting in them his own similitude and image, by the holy Spirit. What then is the Seal of the living God, but the What the Seal of God is. Image of the living God, which the Lord jesus by his holy Spirit, stamps and engraves in the souls of his Saints? This the Apostle tells us plainly: It is God, who stablisheth us with you in Christ, and 2. Cor. 1. 21, 22. hath anointed us, and hath sealed us, and hath given the earnest of his Spirit in our hearts. And again, Ephes. 1. 13. After that ye believed, ye were sealed with the holy spirit of promise. And yet again, Grieve not the Ephes. 4. 30. holy Spirit of God, by whom ye are sealed unto the day of Redemption. Of all these it is clear, that, as I have said, The Seal of God, is the Image of God, stamped in the souls of his children, by the holy Spirit. This was our first glory, that we were created The Image of God was our first, and will be our last glory. to the Image of our God: Satan and ourselves did miserably deface it, but now (by the grace of jesus) in our Redemption, it is again graciously restored. They who want this Seal, the Lord will not acknowledge them to be his, Away Math. 7. 23. from me, ye workers of iniquity, I know you not. And if we ourselves would know whether this Seal hath stamped us or not, let us look to our own disposition; for every seal leaves such an imprinted form in that which it sealeth, as it hath in itself. The Lord is holy, he is light, he is just, merciful, meek, long-suffering, if How we may know if God have sealed us. he hath communicated his Image to us, then will he make us some way to resemble our Father: we shall become holy, light in the Lord, righteous toward all men, merciful, meek, long-suffering, and ready to forgive: for what else is Christianisinus, Gregor. Nyssen. de professione Christian●…. but imitatio divinae naturae? Christianity, but an imitation of the Divine Nature. In a word, look 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 have sealed us with his Seal, then shall the fruits of the Spirit be manifest in us; 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, he maketh them like unto himself. Now this Seal, they are said to have it in their This Seal, Saints have it first in their hearts, next in their foreheads. foreheads, because it emboldeneth them to stand to the public confession of Christ: First, as I have showed, he sealeth them in their hearts, and next, in their foreheads: No terror, no entreatment can move them to deny the Lord jesus. He that denies me before men, I shall deny him before Math. 10. my Father in heaven. I am not ashamed of the Rom. 1. Gospel of jesus, said S. Paul. Innumerable proofs hereof we have in Confessors and Martyrs of all times. There is a notable example given hereof A memorable example of the Martyr Sanctus. by Sanctus the Martyr, in the persecution under Commodus, when it was demanded of him, what his name was? He answered, Christianus sum; and to all questions demanded of him, of his Country and Parents, he gave only this answer, Christianus sum. Let us try ourselves, whether we have this seal God will not acknowledge those for his, who want this seal. or not: where we find a beginning thereof, let us carefully conserve it, that the lineaments of that image be not defaced by the deepness of Satan, and deceit of our own sinful corruption▪ for the want of this seal, will make the Lord deny his own creature in that Day, Depart from me, ye workers Luke▪ 13. 27. of iniquity, I know you not. The silver which is not strucken with the King's stamp, is counted adulterous, and not received in his treasure, Sic anima Macar. hom. 30. que imaginem Christi non habet, in coelestes thesauros non ingredietur: so the soul which hath not the image of Christ, shall not be laid up in the heavenly treasures. And he cried:] By his crying with a loud voice, Christ his crying, notes his fervent love to his own, Psal. 121. 4. nothing else is noted, but the earnestness and great care, which the Lord jesus hath to conserve his Saints: He is the watchman of Israel, who neither slambers nor sleeps. He cries for us, when we And his absolute authority over the creatures. cannot cry for ourselves. And again, his absolute authority over the creature, is hereby declared unto us: he commandeth, and forbiddeth as he pleaseth, & what he will, is done. This is it which the faith of that Centurion so highly commended by jesus, acknowledged in our Lord; Speak the Mat. 8. 8, 9 word only, and my servant shall be healed; for I have also soldiers under me, and I say to one, Go, and he goeth: and to another, Come, and he cometh: and to my servant, Do this, and he doth it. VERSE 3. Saying, Hurt ye not the Earth, nor the Sea, nor the Trees, till we have sealed the servants of our God in their foreheads. NOw follows the Commandment itself; the The tenor of Christ's inhibition. tenor of it is, Let the creatures still continue in their natural course, change them not, dissolve not the World; for the inferior part of the Universe is here put for the whole: and how long he will have the world to continue, is declared; Till we have sealed the servants of our God. How Saints are the pillars of the Earth, that Christ, Angels and Saints redeemed, all are in one fellowship. uphold it so long as they are in it, we have showed in the fist seal. If for the Saints sake, he will not let the earth to be hurt, far less will he suffer themselves to be hurt. Now comfortable is it, that the Lord speaking to Angels, and speaking of Saints, speaks in this manner, The servants of our God; involving his holy Angels, and his redeemed Saints all in one fellowship and society with himself, according to that, I go to my God, and john 20. 17. your God, my Father, and your Father. We are made fellows in a most high and honourable incorporation with Christ and his Angels. The Lord give us grace to walk worthy of our calling. VERSE. 4. And I heard the number of them which were sealed, an hundred and four and forty thousand of all the Tribes of the children of Israel. WHat the Lord propoundeth, he disposeth Our God doth what he saith he will do. also, and what he promiseth, that he performeth. Now for the further comfort of the Church, the Lord jesus is brought in, taking a view of his people, and sealing such as are his own, as he promised he would do. For the seal, thus only we have 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 arm, Set me as a seal on thine heart, and as a signet on thy Cant. 8. 6. arm. I know, some Divines take this to be the How Christ sealeth his Saints in their heart, forehead and in their arm. voice of the Church to Christ; it may as well be the voice of Christ to the Church. For what in love he promiseth to his Spouse, in love also he requires of her. Christus est signaculum in cord, in Amb. lib. de Isai. & anima cap. 8. front, in brachio, Christ to his Saints is a seal in their heart, in their forehead, and in their arm. In cord, ut semper diligamus; in front, ut semper confiteamur; Ibid. in brachio, ut semper operemur; in our heart he seals us, and causeth us t●… love him; in our forehead he sealeth us, and causeth us to confess him; in our arm he sealeth us, and causeth us to work in our calling, and bring out the fruits of righteousness for the glory of his Name. But alas, few are they whose hearts do love Few such now in this age. him: few who in time of trouble would confess him, because few in time of peace have an arm to do any good for his glory. The mouths of most Professors are open to confess him, their hands are closed, impotent, like him in the Gospel, who had the withered hand: they can do no good for Mat. 12. 10. him. An argument that they are not yet rightly sealed. That Saint john saith, he heard the number of Saints of God are particularly known to himself. 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 Proverb is, None of them shall be lost in the telling. It is written of Cyrus, that he knew the names of all them who were in his Army: much more doth the Lord know his. All the hairs of your head Mat. 10. 30. are numbered, saith our Saviour. Sith he hath numbered our hairs, and by his providence keeps us, that one of them fall not to the ground, much more may we think, that he will keep ourselves: for he hath us in his Register, and engraven on the palms of his hands, so that he cannot forget us. The persons numbered, are distinguished into The persons sealed are partly jews, partly Gentiles. two ranks, jews and Gentiles: for under these two, all mankind redeemed are comprehended. The Gospel is the power of God to salvation, to every Rom. 1. 16. The jews are numbered first, because they were first in the covenant. one that believeth, to the jew first, and also to the Grecian. The jews are put first, because they are our elder brethren, and were first in the covenant before us. Sixteen hundred years dwelled the Lord in the tents of Sem, and was first styled The God of Sem; now they lie out for a time: or to speak with the Apostle, Obstinacy in a part is come unto Israel, Rom. 11. 25. until the fullness of the Gentiles be come in. And now other sixteen hundred years hath the Lord been the God of japheth, & hath persuaded japheth to dwell Gen. 9 27. in the Tents of Sem, according as Noah prophesieth. And here the Apostle about the end of the seals, brings in their Conversion and Calling again, which seemeth more fully to be handled by the Apostle in that eleventh to the Romans. Rom. 11. This remains yet to be done before the second coming of Christ: let us love them, pity them, and pray for them, that the veil may be taken from their mind, and they may come to the knowledge of the Truth. Their number is first generally set down: of all Their number first generally, then particularly is set down. the Tribes were sealed an hundred, forty & four thousand: and then particularly, of every Tribe were sealed twelve thousand, which makes up the general number aforesaid, of an hundred forty, & four thousand; not that we are to think there is no more, nor fewer of every Tribe, but a definite number is put for an indefinite. We see then, that of all ranks and states of men, Of all ranks of people, God hath his own. God hath his own, suppose unknown unto men; Eliiah was a great Prophet, yet was he deceived in this, that he thought, there was no worshipper of God in his days, but himself: the Lord told him, he had seven thousand in Israel, that is, many thousands, who had not bowed their knee to Baal. And yet howsoever there be a great number Many are the Elect, but Reprobates many more. of God's 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 four thousand, in respect of all the thousands of Israel? In the days of Moses, there were six hundred thousand fight men who came out of Egypt. In the days of David they were increased 1. Chro. 21. 5, 6. to fifteen hundred thousand, and more, of men able to draw sword. And here of all ages, only a How the few number of them, who are saved, should waken us. hundred and forty four thousand are sealed to eternal life, to teach us they are few, in comparison of the rest. So Augustine understands that place of August. hoin. 48. jeremy, I shall take you one of a City, and two of a jeremy 3. 14. Tribe, and shall bring you to Zion. 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 saved. This is Rom. 9 27. more plainly for all, spoken by our Saviour. It is Mat. 7. 13, 14. the wide gate and broad way that leadeth to destruction, and many there be which go in there at: but the gate is straight, and the way is narrow, that leadeth unto life, and few there be that find it. This should waken us to take heed to ourselves, the fewer they 2. Peter 1. 10. be who are to be saved, the more careful should Why one order in reckoning out the tribes of Israel is not always observed by the holy Spirit we be to make sure our calling and election by well doing. As to the order observed in the reckoning out of these Tribes, we are to know, that sometime they are reckoned according to that order which jacob their Father kept in blessing them: Sometime again they are reckoned according to their excellency, as here, juda had the prerogative of dignity: for it is certain, The Lord sprang out of juda. Sometime the order of their nativity is observed; and so Aaron had them graven in twelve precious stones upon his breast, to present them unto the Lord: Figuring by a sweer relation, the Lord jesus, presenting his Saints to the Father, in more effectual, and comfortable a manner: and then Reuben is first, Simeon second, Levi third, juda Prerogatives of flesh and blood respected in earth, not so in heaven. fourth: but here they are not so numbered, for in the kingdom of Heaven, prerogatives of birth, or blood, 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 be so there; There is neither jew nor Grecian, there is neither Gal. 3. 28. bond nor free, there is neither male nor female: for ye are all one in Christ jesus. VERSE. 5. Of the Tribe of juda, were sealed twelve thousand. Of the Tribe of Reuben, were sealed twelve thousand. Of the Tribe of Gad, were sealed twelve thousand. VERSE. 6. Of the Tribe of Aser, were sealed twelve thousand. Of the Tribe of Nephtali, were sealed twelve thousand. Of the Tribe of Manasse, were sealed twelve thousand. VERSE. 7. Of the Tribe of Simeon, were sealed twelve thousand. Of the Tribe of Levi, were sealed twelve thousand. Of the Tribe of Issachar, were sealed twelve thousand. Of the Tribe of Zabulon, were sealed twelve thousand. VERSE. 8. Of the Tribe of joseph, were sealed twelve thousand. Of the Tribe of Benjamin, were sealed twelve thousand. COncerning these Tribes, it is needless for us to speak particularly of that, which may be found written of them in the holy story. Primasius and others, run out here upon Allegories, not very pertinent to this purpose; we will only speak a little of the nomination of Levi, and the omission of Dan. Levi had no inheritance in earthly Canaan, Levi had no inheritance in earthly Canaan, but hath here a portion in heavenly Canaan. they were dispersed in juda, and scattered in Israel: that they might teach jacob the judgements, and Israel the Law of the Lord: yet now have they their portion in heavenly Canaan with the rest. Let this serve for a comfort to the Lords servants, who Deut. 33. 10. are set over others to teach them the way of salvation, A comfort for preachers, who are hardly entreated here and to minister spiritual things unto them, who will not so much as requite them with corporal entertainment of their worldly things: what thou wantest at the hands of men, the Lord shall recompense it. Laban defrauded jacob of his wages, notwithstanding that he served him faithfully, but the Lord paid him, and recompensed all his losses. Again, albeit the Tribe of Levi, as we have said, The Tribe of Levi taught the Tribes, yet no more of them are sealed, then of the rest. A warning to Preachers. had the charge to teach all the rest of the Tribes, yet are no more sealed, then of other Tribes: all were Teachers, but all are not sealed. Hereof ariseth a caution for Preachers, and a comfort for Professors. They are not all saved 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 than the Ark did Ophni and Phinees. Yet Preachers, if they be faithful, shall not want their great reward: For they who turn many to Dan. 12. 2. righteousness, shall shine as the Stars for ever. Professors again, 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 Levi his Tribe, yet is it sufficient for their salvation, if they be of juda his Tribe, and called to be Saints. Neither shall they be deprived of this dignity, to be Fellow-helpers Heb. 13. of Preachers, if they love them, pray for them, help them, counsel them, comfort them, that they may do the work of God with joy, and not with grief. So Saint Paul giveth this commendation to Aquila and Priscilla, that they were ●…his fellow-helpers Rom. 16. in Christ, they could not preach the Gospel, yet receive 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 given by Jesuits is, because as they allege, 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 years and an half before the second coming of Christ, and no sooner. At this time the Tribe of Dan had not brought out the Antichrist: and will Jesuits have The dream of Papists, that Antichrist should come of Dan, is confuted. the Lord here to deprive them of their dignity for sins to be done? it being a common equity, which the Lord keeps in all his ways; the sin is first committed by the wicked, before that judgement by the Lord be executed upon them. He hath spared wicked men, as he did the Amalekites, 1. Sam. 15. 2. many years after they had sinned: they sinned in the days of Moses, they are punished in the days of Samuel, four hundred years after: but that the Lord hath punished a people sixteen hundred years, and more, before they committed the sin, as this doting divinity of Jesuits would make us to believe, it hath not been heard, and is without all example. When the jews shall get another Christ, than the Jesuits shall get another Antichrist. But when the jews shall get another Christ, for whom they look to come out of the Tribe of juda, then shall the Jesuits get another Antichrist, for whom they look, out of the Tribe of Dan; and that shall never be. They cite Ambrose for confirmation of their opinion: Amb. de benidict. he saith it indeed, but shows no warrant for Patriarch. cap. 7. it; we willingly embrace the Father's gold, but will not gather their dross, according to that ancient rule of Vincentius Lirinensis, Doctors should be received▪ Vincent. de Nonat. hare●…. ca 23. with the Faith of the Church: but we must not with the Doctors leave the Faith of the Church. It is Satan his subtlety, with a fable of a false Antichrist to blind 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 evidence of Scripture to confess, that Antichrist is not to sit in jerusalem's Temple; but it may very well be, that he 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 think to be these two: first, of all the 12. 1 For their Idolatry. Tribes they fell first to Idolatry, & continued therein until the day of the captivity of the Land, as is judg. 18. 30. plainly told us in the eighteenth of judges. Secondly, they were careless to provide for themselves, inheritance in Canaan, after that the remnant judg. 18. 1. Tribes were all settled, yet had they a great part of their inheritance to seek. Now we must 2 For their neglect to possess themselves in Canaan. remember, that earthly Canaan to them was a type of the heavenly Canaan; they were careless of the one, and now▪ no more remembered in the roll 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 deprive themselves of the Truth figured by them. A dangerous thing▪ to despise any type of God his mercy offered. Carnal jews counted no more of Canaan, and regarded nothing but the commodity of the soil for habitation, and benefits temporal, which they enjoyed therein: but such as were spiritual, loved 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 esteem it a small sin, or no sin, to neglect the holy Communion, wherein the Lord giveth earthly types of heavenly things: they think little of them, with Naaman the Syrian, that the waters of jordan are no better than the waters of Damascus: but he, till he learned to reverence the means 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 thereof. Yet as the most general threatening Most general threatenings have in them included exceptions. of judgement hath included in it an exception, so are we not to think that here all Danites are excluded from the benefit of this seal: for Samson of the tribe of Dan, had the honour to be a judge in Israel, Heb. 11. and is reckoned by the Apostle in the Catalogue of them who were renowned for their faith. Only the omission of Dan teacheth us, how far 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, we know that jeroboam, Ephraim why omitted out of this catalogue. who first rend the ten tribes from the kingdom of David, and erected them in a several kingdom, in the days of Rehobo●…m, was of the Tribe of Ephraim: he founded his kingdom upon idolatry, fearing if the people had reforted to the Temple, which was in juda, they would in time r●…uolt again to the house of David. He raised up two Calves, one in Bethel, the other in Dan, & so not only became an Apostate himself, but also drew all the ten Tribes to defection, and therefore is he commonly in holy Scripture remembered with this note to his shame, that he caused Israel to sin. That sinful kingdom, as the Prophet calls it, The endurance of Israel's Kingdom with the number of their Kings. continued but two hundred, fifty and eight years. The number of their Kings, all this time were nineteen Kings, every one of them more wicked & idolatrous than another. The Lord for this shook Hos. 5. them like a Reed beate●… with the wind, and consumed them like a Moth. So that among ninet●…en Kings, nine or ten times was the blood Royal changed; yet never any one of them learned by example of God's wrath upon others, to repent of their idolatry, and return to the Lord. They kept precisely the fundamental Law of It was founded on Idolatry, & could not stand. the Kingdom laid by jeroboam, and would not forsake the calves of Dan and Bethel, but it was to their own destruction. Woe to him, that build●… his Abac. 2. 12. 1. Ki. 15. etc. 16 house by iniquity. The tragical and tu●…ultary state of Israel's Kingdom, from the beginning of it to the end. jeroboam their first King, had a son Nadab, but none more of his race enjoyed the kingdom. 〈◊〉 of another blood, slayeth Nadab, & reigneth in his stead. Ela also his son succeed after him, but Zimri of another blood cutteth away Elah. And he had scarce sitten down in the royal chair seven days, when Omri of ano●…er blood dispatched him. Omri hath three of his race that succeeds him in his kingdom: Achab the son of Omri▪ Ochosi●… the son of Achab, and joram the Their Blood Royal changed nine or ten times, being of all but nineteen Kings. brother of Ochosiah: Then cometh in jehu of another blood, he slays joram, and all the posterity of Achab, and hath four after himself lineally succeeding him, to wit, Ioach●…, his son again joas, and his son jeroboam the second, and his Never a one of their stocks but two continewes to the third generation. son Zacharias: he scarce reigned six months, when Shallum of another blood slayeth him, and reigneth in his stead. Menahen again of another blood, he slayeth Shallum, after Menahe●… reigneth 2. Kings 15. 23. his son Pekahiah two years; then Pekah of another blood, the son of Remaliah, he slayeth Pekahiah▪ then Hoshea of another blood, he conspires against him, and slayeth Pekah: he is the last of the 2. Kings. 17. Kings, for the Lord raised up Salmaneser against him, who destroyed Samaria, the chief City of the kingdom of Israel, and carried away the whole ten tribes in captivity to Assyria. Thus was their idolatry the destruction of their kingdom, where they thought by it to 'stablish it. If any man think, this cannot be the true cause Why Ephraim's Tribe is more guilty than the rest. why Ephraim is omitted in this Catalogue, because the other Tribes were involved in the same Apostasy with Ephraim, let him consider that their first King jeroboam of Ephraim, led all the rest unto this horrible defection, and therefore (as I said) is always remembered with this reproach, That he made Israel to sin. But in this I will contend with no man. Sure it A warning to Kingdoms & houses to beware of Idolatry. is, it should be a warning to all States and Kingdoms, to beware of Idolatry, specially of Apostasy, and corruption of God's worship, and namely in such a Land, where God is purely worshipped beside them. This sin shaketh & subverteth houses from the foundation, and makes them to spew out their old inheritors: men of a base and uncouth blood, possess the place of ancient Nobles. Proofs hereof are many in this Land, whereof I cease to speak. VERSE. 9 After these things, I beheld, and ●…o, a great multitude, which no man could number, of all nations and kindreds, and people and tongues, stood before the Throne, and before the Lamb, clothed with white long robes, and Palms in their hands. Having spoken of the sealing of jews, lest we Follows the sealing of the Gentiles. should think the salvation of God belonged to the jews 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 down. are noted unto us: first, their multitude, for it is said, No man could number them. Next, their variety, they are of all Nations and people. Thirdly, their unity in their action and song, common to them all. These three conjunctly do greatly augment the glory and felicity of Saints redeemed. As for their multitude, The Lord promised to 1 Their multitude. make the seed of Abraham, in number like the stars of heaven, and sand of the sea. Some of the Fathers, Gen 22. 17. by the stars of heaven, will have Israelites to be figured, and by the sand of the sea, Gentiles. However 〈…〉 that be, it is plain out of this place, that the number of elected Gentiles, doth far exceed the number of elected jews. Multitude, as I said, doth greatly increase the How multitude increases the glory of Saints. glory of Saints. Every one of them by themselves are beautiful, glorious, and marvelous creatures: but all of them conjunctly in one multitude and fellowship, make their beauty and glory far 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 heaven; the more in number they be, the greater is the joy & glory of all. Thus in the first creation, the Lord considering every one of his works severally, said of them, And Gen. 1. 31. the Lord saw it was good. But when he looked upon all conjunctly, than it is said, And God saw all that he had made, & lo, 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 unity, for they all sing one song, as we shall hear shortly. Of this we learn, that the Church The Church is not bound to any one nation or place, as Papists will have it only Roman. in not bound to any one nation or place, as the Donatists of old would have it included in such places of Afric as pleased them, and Papists now will acknowledge no church but Roman. Shall Churches of other Nations & Tongues, be no Churches, because they are not Roman? I know, all Churches are of one communion; but the band of their communion is their faith in Christ, who is the head of them all, and not their profession of subjection to the Sea of Rome, that is but the Beast his usurpation, and can no way be showed or proved to descend from Divine dispensation. Shall that most ancient Church of the East, composed The Greek Church a famous Church, albeit no Roman. of Grecians, a Nation acknowledged by her adversaries, 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 Slavonians, Russians, 〈◊〉, and others, in whose bosom are almost all the Apostolic Seas, and in whose jurisdiction were celebrate soven▪ Universal Councel●…▪ shall 〈◊〉 East Church (I say) be no Church, because it speaks not the Roman tongue? Or shall the Patriarch of Constantinople, Precedent 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 Roman. Church, which containeth the Nubians, & the Abyssines, subjects of the King of Ethiop, otherwise called Prester-Iohn, beside many other sca●…ered in Egypt, Arabia, Caldea, with their Primate resident in Cairo, 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 blood of jesus, & have their liturgies, not so agreeable to the Church of Rome, as to the Churches reform. And beside those, shall the Christian Churches in the North, & East, such like. Christians of Tartary in the North, Pers●…, and the Kingdoms of the East Indies, with their Prelate, resident at Seleucia; Shall all these be no Churches, no Christians? Sith they hold the Christian faith: suppose with different Ceremonies; Shall these be rejected, because they are not Roman, and profess not subjection to the Bishop of Rome? I speak not of the Churches reform in Germany, The reformed Churches of Europe are not Roman, yet neither new, nor Heretical. England, Scotland, France, Flanders, Swethia, Poland▪ I know the Church of Rome accounts these for heretical: But it is now more than three hundred years, since Reinerius an Inquisitor gave unto them this testimony, at least to their fathers, and predecessors: They called them Waldenses, See Fulke on the Revel. c. 17 Leonistae, and by other such like opprobrious names: But this Sect hath been of longer continuance than any other: for some say it hath endured since the time of Silvester; others say it hath endured, since the Apostles time: Secondly, it is more general than any other, for there is almost no Land, to which this Sect doth not creep: Thirdly, all other Sects do bring in an horror with the heinousness of their blasphemies against God, but this Sect of the Leonists hath a great show of godliness, because they live justly before men, and believe all things well concerning God, and all the Articles contained in the Creed: Only they blaspheme, and hate the Church of Rome. It is not then to be thought, that the Christian Church of Gentiles, is to be restrained to the Church of Rome: No, but the Christian Church hath in her bosom, some of all Nations, Kindred's, People, and Tongues, who keep the faith of jesus; and are not for that no Christians, because not Roman. Stood before the Throne.] Their standing, notes Standing of Saints, noteth two things. their firmness, and stability in glory, they shall never fall from it again. Adam was created in a 1 Their stability in glory: happy estate, he continued not long in it; he had his salvation in his own keeping, and he easily lost it; but with Saints redeemed it is not so. Secondly, 2 Their gracious acceptance and favour which they have of God. it notes that they are in great favour with the Lord, gracious and acceptable to him. They are not licensed to stand in the presence of Princes, with whom Princes are displeased; therefore Haman, when they saw the King angry with him, they covered his face, and carried him out to the Gibbet, and hanged him. In the end of the last Chapter the wicked cried out, Who can stand? but here Saints are brought in standing before the Throne: For the Lord loveth them, he delights in his Saints; yea, he hath promised that he himself shall be a Crown of glory, and Diadem of Esay 28. 5. beauty to his people. But of this (God willing) more hereafter. And thirdly, their standing may impor●… their promptness and readiness to attend the praise, and the service of the Lord our God. Clothed in long white Robes.] The white rob is The white rob, noreth first their purity: ascribed to them, to note, first, that they are holy, pure, and undefiled: for Christ loved his Church, Ephe. 5. 25, 26, 27. and gave himself for it, that he might sanctify it, and cleanse it by the washing of water through the word, that he make it unto himself a glorious Church, not having spot, or wrinkle, or any such thing, but that it should be holy, and without blame. So are the souls glorified in heaven, and so shall our bodies be also, without any spot of uncleanness, and therefore represented to S. john covered with Re●…. 14. 5. white Robes. Next, the white rob 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 eternal beatitu●…e Gregor. in Psal. conferred to Saints. So also S. Augustine understands Aug. scr. 11. de Sa●…ct. by it, Mercedem 〈◊〉, & gaudium ●…oelestis patriae, that eternal reward and joy of our heavenly Country, whereby Saints shall shine more bright and glorious, than the Sun in the firmament. For the better understanding of this, let us consider God●… Spirit borrows similitudes from most excellent things in Nature. how the Spirit of God, to express the glory, and greatness of spiritual things, customably draws similitudes from most excellent things that are in Nature. The Naturalists write of a certain kind of linen, called by the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by the Latins Linum viwm, because it Linum asbesti●…um. cannot be burnt with fire, but rather is more A rare sort of linen recorded by Pan●…irol clearly purged by the fire than it can be by washing in the water; the fire cannot consume it, but still makes it the more clean and beautiful. Regum funera in eiusmodi adurebantur tunicis, ne corporis Pancirol. fa●…illa cum reliquo misceretur cinere: The bodies of Kings were burnt in coats made of this linen, 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 conserved by themselves, and laid up in such vessels, wherein they were accustomed to keep them. To this purpose, Plinius also records, that he And by Plinius also. saw, Ex hoc line, ardentes in focis con●…tuiorum mappas, sordibus exustis, splendentes igni magis quam possent aquis: in the time of great Banquets, their Plin. lib. 19 c. 1. Tablecloths burnt, and made brighter, and cleaner by the fire, than they could be by water. He grants indeed that such linen, even then, was rare to be gotten, but being once obtained, it was worth the price of most precious jewels. Now we scarce hear tell of it in the world: Always we may very well think, that the Spirit of GOD alludes unto it, when he bringeth Saints clothed with white. The judicious Reader may easily consider, how the comparison is proper. Lastly, they are said to have Palms in their Palm Tree, a sign of victory. hands. The Palm Tree hath ever been used for a sign of victory: Quid per Palmas, nisi praemia Gregor. hom. 17. in Ezech. victoriae designantur, Palmae quip dari solent vincentibus? Naturalists have observed, that there is in the Palm a certain peculiar property, agreeable to the nature of stout, and Noblemen; namely, that it is not borne down by any weight can be laid upon it; but rather it riseth up against the weight, and bears it upward. 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. Always, it properly represents the fortitude of Christians are made stronger by afflictions. Christians, who cannot be borne down with the heavy burden of afflictions, but rather are made stronger by them, and more able to resist all our spiritual adversaries, till at length they become More than Conquerors through Christ. Our life Rom. 8. (said job) on earth is a warfare, yet even in fight, many a time God makes us victorious: Every temporal victory in particular temptations now, is a pledge to us, that we shall get full and final victory at the last. Now we have not peace without war, not yet war 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 battles shall be victory; in token whereof, there are Crowns prepared for our heads, white Robes for our bodies, & Palms to be put in our hands. But let it be marked, that the white garment The Palm is not without the white garment. and the Palm go together: for it is innocency, and a good conscience, which maketh strength in the time of our trouble, and getteth victory at the last. No man is crowned, except he strive, as he 2. Tim. 2. 5. ought to do. We forget, that the Kingdom of And victory comes not without figh●… in a good conscience. heaven suffers violence. Alas, great is our security, we will not fight, and yet we look for the Palm! The Husbandman must labour, before he Ver. 6. receive the fruits. We look for the fruits, and will not labour: we think it easy to go into heaven, as if the door thereof were to be opened at every onset; and remember not how the five foolish Virgins were excluded. No unclean Reu. 21. 27. thing can enter into heavenly jerusalem. Polluted hearts have no hands that can bear the Palm. Coelum res est, quae vitam altam, alios mores, aliamque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 postulat. Heaven is a thing, which requires another kind of life, other sort of manners, yea, and another creation. VERSE. 10. And they cried with a loud voice, saying, Salvation cometh of our God, that sitteth on the Throne, and of the Lamb. THeir thanksgiving now is subjoined, wherein In their thanksgiving see; first, the manner; next, the matter. we have to consider two things; first, the manner; next, the matter thereof: for the manner, it is said that they cried with a loud voice, noting how Saints praise the Lord with a fervent affection; Praises of God should be with fervency. and this fervency of their affection proceeds from the sense of their great deliverance. Alas, the only cause of our coldness in praising, and praying unto God, is our senslesenesse; we feel not our bondage, we know not that great deliverance, and glorious liberty of the sons of GOD, into which we look to be advanced; therefore is it, that we mourn not for the one, and cry not, as we should, for the other. Let us learn at them, that in praying, and Prayers loud, not for the voice, but the affection. praising of God there should be a loud Voice: not for the vocal sound, but in respect of the intended affection. Oratio multa debet esse, loquntio Aug. ad Proban. pauca: Our prayer should be much, and our talk 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, quam verbis, sletuque magis, quam affatu agendum est: and that by tears, rather than talk. Vtiliores sunt lachrymarum preces, quam sermonum: sermo non totum pro●…ert negotium, lachryma totum prodit affectum: Better are the prayers of tears, then In prayer, tears ate better than talk. of speech: The speech cannot declare the whole matter, but the tears may bewray the whole affection. No Incense, or sweet Odour, smelleth without fire: and no praise nor prayer availeth, if it be not servant. 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 be not a contrition in our heart The heart must be the Altar of Burnt Offering, before it can be the Altar of Incense. for sin, what fervent praising of God can be for our deliverance from sin? The heart must first be the Altar of Burnt Offering; or else it cannot be the golden Altar for offering Sweet Incense. But these Saints are said to have come out of tribulation, ver. 14. They know what dangers they have passed, they see to what dignity they are advanced, and therefore praise God with fervency, Crying aloud. Saying.] We heard before of their multitude, and variety, now we may see their unity; they 3 Their variety with unity makes a pleasant harmony. all sing one Song: they are every one of them, as I said, by themselves, beautiful and glorious; but so much the more beautiful, as they are many and divers agreeing all in one unity. As in a Musical Instrument the sound is sweeter, if the strings be many, yet concordant. Nam s●…nus s●…auissimus Aug. in Psal. 148. ●…it ex diversis, non adversis sonis ita & sancti habebunt tune differentias suas: consonantes, non dissonantes: So is it with Saints, howsoever different in regard of many sorts of people, whereof they consist; yet agree they all in one sweet consonance and harmony among themselves. Salvation.] In this one word of salvation, they All the glory of salvation, Saints ascribe to the Lord. comprise the whole benefits of our Redemption: the greatness of this salvation will best be known by looking to that threefold condemnation from which God hath delivered us, and whereof we have spoken, Rom. 8. ver. 1. All the glory of our salvation they ascribe to the Lord, and to none other: they look neither to Angel nor man, but give the glory of salvation to the mercies of God, and merits of the Lamb. The discordance Popish Hymns are discordant from the song of Saints. of Popish Hymns from this Song of Saints, shows them to be Antichristian; for in all their songs & prayers, there soundeth an uncouth voice of the merits of men; yea, in their Mass-book they are not ashamed to pray, that they may come to heaven by another blood, than the blood of the Lamb. Their distinction of principally, and secondarily, will not free them of blasphemy. Our salvation, say they, principally is from God, and the Lamb, but secondarily it must be helped by our own merits, and the merits of others. No such word have we in this heavenly Song: If they would sing this Song with us, and say Amen to it, as Angels do in the next verse, Controversies between Christian Catholics, and them that will be called Catholics Roman, were the more easily ended: But heresies must be, that such as 1. Cor. 11. 19 are approved, may be tried. VERSE. 11. And all the Angels stood round about the Throne, and about the Elders, and the four living creatures, and they fell before the Throne on their faces, and worshipped God. THE former thanksgiving of Saints, is here Song of Saints is seconded by Angels. seconded by Angels, not only saying Amen, and so approving that which redeemed Saints have said before; but also v. 12. subjoin to this same purpose a new Thanksgiving of their own: where, first, we have to observe the order of the The comely & comfortable order of the Court of heaven. heavenly Court: first, we have the Throne, upon which sitteth the blessed Trinity, the Father, the Son, and the sevenfold Spirit proceeding from both. O what a comfort is it, in the sight of Angels, and Saints redeemed, the Man jesus, Redeemer of Saints, sitteth on the Throne with the Father! next to the Throne are the sour living creatures, representing the chief and principal order of Angels, as we have showed, chap. 4. Then about them stand the four and twenty Elders, representing the whole Church of Saints redeemed: and then in a circle about them, stands the whole company of other Angels. What great comfort we have of this, hath been declared in the 4. chapter. Stood round about the Throne.] In the ninth verse it hath been said, that redeemed Saints stood before the Throne; now Angels are also said to Angels stand, and never fell. stand about the Throne. They stand, & never fell, grace preserved them; we fell, and were in the transgression: but grace raised us up again, and makes us now to stand before the Throne. O what Man fell, and of mercy irraised up again to stand. a mercy hath the Lord showed upon us! If we would know it, let us look to the Reprobate Angels: Of them so saith S. Jude, The Angels who Jude 6. kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness, unto the judgement 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 down into hell, and delivered them into chains of darkness, to be keeps unto damnation: yet man that sinned, the Lord hath spared; he fell from his first estate, as the Angels did, yet did not the Lord cast him down to hell, nor deliver him to Chains of darkness, as he did them; but mercifully hath raised him up again, and made him to sit in the heavenly Ephes. 1. 6. places in Christ jesus: And now he stands before the Throne, in the company of these blessed and elect Angels, that stand and neverfell. Let us meditate upon this mercy, which our narrow hearts can never sufficiently understand. Oh that we were, as we should, thankful for it! And they fell on their faces.] Before, the Angels Bodily humiliation required in Divine worship. were said to cover their faces with wings; now again they fall on their faces: noting no other thing than their humble reverence in praising God, and recommending the reverence of bodily humiliation to us in the worshipping of God. It is written of S. james the Apostle, that his knees The practice of S. james in prayer. with frequent kneeling, and his forehead with often bowing it to the ground in the time of prayer, Chrysost. in Mat. hom. 5. obduruisse callo, were become so hard, ut nihil ferè à Cameli pedibus, si duritiem spectes, discreparent, that they differed not in hardness from the knees or feet of a Camel. But now men are become so delicate, that they think it reverence enough to discover the head: to fall on their face, they will not; yea, scarce 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 only. worshipped God. In all this Court of heaven there is no worshipping of Angels, patriarchs, or Apostles; all the sound of their voices, is for to give the Lord the glory of salvation; and all the gesture they use, is to give worship to the Lord only, and none other. VERSE. 12. Saying, Amen: Praise, and glory, and wisdom, and thanks, and honour, and power, and might, be to our God for evermore. Amen. THE former Song of Saints is now approved Angels approve the Song of Saints. by Angels, and they say Amen unto it; they will give no part of the glory of salvation to any man; they will take none of it to themselves. The consent of the Catholic Church consisting of Men and Angels, we have in the preceding confession. Papists glory in their multitude, Papists account us heretics, for singing with Angels and Saints. and call this confession Heretical, which reserves the glory of salvation to God only: but there are more with us, then with them; all the Angels of heaven say Amen unto it: Let us keep the tenor of the heavenly Song, choosing rather to be falsely named Heretics, with Saints and Angels, then falsely named Catholics with Papists, who can never praise the Lord freely, and fully, but reserve a part of his glory to the creature. Concerning the use of the particle Amen, we have spoken before. Praise and glory.] It contents them not by saying, Not enough to hear God praised by others, thou must also by thyself praise him. Amen, to approve the Song of Saints, but they will also praise God by themselves. A warning to many of our cold Professors, who will sit in the Church to hear God praised, but not open their mouth to praise him themselves. And further, sith Angels rejoice, and give thanks to God for our salvation; yea, at the conversion of one sinner Sith Angels give God thanks for our salvation, much more should we give thanks for our own. they are said to rejoice; how much more should we rejoice in our own salvation? They are joyful that we are adjoined to their fellowship, from which many of their fellow-Angels, in respect of creation fell away, and shall not we rejoice, that the Lord hath raised us up, and made us companions Luke 15. 7. to the Angels? The heap of words which they use, noteth again Babbling in prayer reproved. their zeal; and, as it were, insatiable delight in praising God: there can never enough be said to his praise: but we must beware of babbling, and idle repetitions; then are the words of our mouth acceptable unto God, when they are thrust out by the affections of our heart. Otherwise, let us remember Solomon his warning; Be not rash with thy Eccles. 5. 1. mouth, nor let thine heart be hasty to utter a thing before God: for God is in the heaven, and thou art on the earth, therefore let thy words be few. VERSE. 13. And one of the Elders spoke, saying unto me, What are these, who are arrayed in long white Robes? and whence come they? IN the remanent of this Chapter, we have the How, and why God is said to demand any thing. felicity of sealed Saints, someway described unto us: The occasion hereof is offered by a question moved by one of the twenty four Elders, and S. john his answer unto it. The Senior moves the question to S. john, Who are these? not that he was ignorant, who they were, but that he might teach S. john, as after followeth: this is the end of all divine Interrogatories. The Lord demanded of Adam, Where art thou? And of Ca●…, Gen. 3. 9 What hast thou done? He knew where Adam was, Gen. 4. 10. and what Cain had done, better than themselves: but he asketh not to get knowledge, but to give it to them, of whom he asketh. Concerning the Senior, let the Reader, who pleaseth, look back to the fourth Chapter. VERSE. 14. And I said unto him, Lord, thou knowest: and he said to me, These are they, which came out of great tribulation, and have washed their long Robes, and have made their long Robes white in the blood of the Lamb. IN S. john his answer we have two things: his Most heavenly 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 beloved of jesus; he was excellent for the notable revelations which he had from the Lord; yet we see, glorified Saints do far exceed in knowledge the most excellent men that are upon earth; for, we do but know in part, we 2. Cor. 5. 7. walk by faith, not by sight, but they behold the glory 2. Cor. 3. 18. of the Lord with open face. Let us hasten and prepare ourselves to be in that company, whom the brightness of the Lord doth fully illuminate; where no error, no darkness is, no ignorance of any thing, which is either needful, or comfortable for them to know. In the mean time, if we would grow in knowledge, let us with S. john profess our ignorance; It is for such only, who are meek scholars, to learn heavenly things; Them that be meek, will Psal. 25. 9 the Lord guide in judgement, and teach the humble his way. Conceit of knowledge is a fore enemy Conceit of knowledge, a sore enemy to knowledge. unto true knowledge: Wisdom cannot enter into a proud heart. We see none more empty of heavenly knowledge, then are they, who in their own conceit and opinion, excel others in it. Again, his reverence may be seen in the style which he gives him, Lord, thou knowest: He knew he was one of these Elders, whom he heard confess before, that they were redeemed by the blood of the Lamb: he saw Crowns upon every one of their heads, and therefore gives him a style of honour properly competent unto Glorified Saints are indeed Kings and Lords. him. Indeed glorified Saints are truly Kings, and Lords: They are freed from all servitude, and bondage; they triumph victoriously, and are more than Conquerors over the Devil, the Rom. 8. World, the Flesh, and all their spiritual enemies. And he said unto me.] That is, Ad anim●… How the Lord speaks to a soul. meae admirationem, seu dispositionem convenienter locutus est; he spoke conveniently to the Carthus. disposition of my soul, and I did clearly understand him: He told me, that those whom I saw clothed in white, with Palms in their hands, were redeemed Saints, who had come out of great tribulation. This cannot, as Ambrose hath This cannot be understood of Militant Saints, they are not yet come out of tribulation. observed on these words, be understood 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 unto travatle, as the sparks job. 5. 7. s●…ye upward: but unto the godly, death puts an end to all their troubles. Neither can this be Neither can it be meant of Martyrs only. meant of Martyrs only, as some will have it, but of all blessed Saints washed, and cleansed in the blood of the Lamb: 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 public act, they seem not to have the honour of Martyrdom, yet in respect of the habit, and their willing disposition to it, they are approved before God to have it, as saith Primasius. Which came.] The word being read, as it may be How the Court of heaven increases continually. in the present time, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that come; leads us to consider, that in all ages, from all parts of the world, there is an ascending of souls up into heaven: that Court of the great King increaseth continually, till the number of his Saints be fulfilled, & the Mansions joh. 14. of our Father's house be plenished. Some Angels forsook their first Habitation; but we see, the Lord wants not servants to praise & glorify him. His Court shall not be the thinner, though reprobate men desperately forsake him: and comfortable is it to meditate here, what great joy elect Angels and glorified Saints have, in the continual coming, and increasing of others their fellow-servants, to praise and serve the Lord with them. Out of great tribulation.] There is the Lords By the cross God brings his children to the crown. working with his Own; from the cross he carries them to the Crown, from tribulation to the Throne; he entreats them most hardly on the earth, whom he intends to exalt most highly in the heaven. Let us not therefore fear, nor be offended at our afflictions, For by many tribulations must we enter into the kingdom of God. Tribulation is like that furnace of Egypt, wherein Tribulation compared to the sur●…ace of Egypt, and Nabuchadnezzar his oven. the Lord fined his Israelites, and Nebuchadnezar his Oven, the fire whereof burned their bands, but not themselves. It is the Lords Flail, whereby he beats away the chaff from the wheat, he threshes it, that he may purge it, prepare it, & How it is the Lords Flail and his Winepress. make it meet to be laid up in his Garner. It is the Lords Winepress, out of which he presseth wine and oil for himself, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sicut pondere Primas. in Apoc. praelorum adhibito, oleum diligenticura conficitur, et per trituram tribulae recondendum horreo frumentum colligitur, sic per exercitia pressurarum fidelium number us eliquatur. The word that here is translated tribulation, imports a pressing out: for as the juice of the Olive & berry is pressed out by the weight of the press; so by the exercise of Tribulation, the number of faithful ones cometh 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 outgate; these are they who come out of tribulation: if tribulation had an in-gate, and not an outgate, we might justly be discouraged; but this place plainly tells us the contrary, and Saints by experience find it true. Many are the troubles of the righteous, but God delivereth Psal. 34. 19 them out of them all. Israel had forty two stations in forty years wandering through the wilderness: from Marah they marched unto Helim: After the bitter station of Marah, cometh a sweet●… station in Helim. in Marah were bitter waters, which sore afflicted them: in Helim were twelve fountains of sweet waters, and seventy palm-trees, which much comforted them. If for the present thy station be the place of bitter affliction, bear it patiently, and the Lord shall transport thee shortly into another station, where he shall refresh thee with the sweet water of consolation. Neither 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 us: The Lord weigheth the weight of the winds: job. 28. 25. they blow not one puff more than he hath appointed. The Lord ruleth the raging of the Sea, it Psal. 89. 9 proceeds not one foot beyond the bounds limited it by the Lord. Whatever be the malice of Satan or his instruments, the Lord bridleth them, they cannot increase our crosses more than the Lord permits. Rabsache may rail and blast out blasphemous boastings, but the Lord hath a hook in his nostrils. Sith all our troubles are moderated by the Lord, let us not grudge, nor murmur, or think they are too heavy, or too great. Physicians are Patience in in affliction recommended not reproved for giving a greater dose of Pills unto one, then to another, according to the diversity of their dispositions: and shall not this praise be reserved 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 have spoken in our Treatise on the eighth to the Romans. And have washed.] Washing presupposeth that Man by nature two ways is unclean. they were unclean before: so are we all two manner of ways; First, in respect of our conception, I 1 In respect of conception. was borne in iniquity, and in sin hath my Mother conceived me. here is the filthiness of original sin, Who can bring a clean thing out of that which Psal. 51. 5. job 14. 4. is unclean? Yet is there a washing to take away this uncleanness, I saw thee polluted in thine own Ezec. 16. 6, 8, 9 blood, but I spread my skirts over thee, and covered thy filthiness, and washed thee with water. Next, we are unclean, through the filthiness 2 In respect of conversation. contracted in our conversation: and this is the pollution of actual sin, Who can say, I have made clean my heart, I am clean from sin? If we Prou. 20. 9 say we have no sin, we are liars, and the truth is not in us. And this daily polluting of ourselves with sundry sorts of sins, requires daily purgation. This was figured by these typical oblations commanded in the Law, which were indeed as Augustine calls them, lotiones laruatae, shadows of another thing, warning us to wash ourselves daily in that fountain opened to the house of David for sin, Zach. 12. and for uncleanness. Of all this we see that sin is a vile and loathsome Sin is a loathsome uncleanness. filthiness. Oh that we could see it as it is●… It is that leprosy, which infecteth the blood, the skin, Leuit. 13. 27. 39 the garments, the house, and all that a man hath. It is more ugly and abominable, than a menstruous cloth. Our righteousness is like a menstruous cloth, Esay 64. 6. said Esay. Whereunto then shall our righteousness be compared? It is pity to see how we are blinded and deceived with the deceit of sin. We can abide Delicate men can abide no uncleanness in any thing that serves them: And yet are not gricued to carry an unclean soul. no uncleanness in our body, in our garments, in our meat, in our drink, in our houses, in the vessels wherewith we are served, yet we fear not at the uncleanness of sin. What a folly is this, thou wilt have all things clean, yet hast no care to have thy soul clean? thou canst not abide spots in thy face, and yet wilt not abandon the filthiness of thine heart. Great need have we to be washed: for we are told that no unclean thing can Revel. 21. 27. enter into heavenly jerasalem. And that which our Saviour said to Saint Peter, Except I wash thee, thou joh. 13. 8, 9 shalt have no part with me. Oh that it could move us, as it moved him●… for he answered, Lord, rather Threefold washing needful for us, 1. of the feet. 2. of the head. 3. of the hands. than I should be deprived fronthy fellowship, wash not my feet only, but also my hands and my head. In all these are we unclean: our feet are our sinful affections; by our head, understand our proud imaginations, and in our hands our unclean actions. In all these we have need to be washed and purged. It had been better for us, if we had needed no Felicity of man begins at the forgiveness of sins. 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 never Nazi. orat. 26. in plagam grand●…s sinned. Now, our nearest happiness is, to have our sins forgiven, & washed away in the blood of the Lamb: Blessed is he whose wickedness is forgiven, Psal. 32. 1. etc. Yet remains it to be considered, how this action How Saints are said to wash themselves. of washing is ascribed unto them: They have washed their garments. When David had defiled himself with vile adultery and murder, he prayed to the Lord in this manner, Wash me thoroughly Psal. 51. 2. from my sin, and cleanse me from mine iniquity. But here it is said, that the Saints have washed their own robes. For resolution of this, it is to be noted, that in all the works of our salvation, which by commandment of God are enjoined to us, we should and must be doers, not idle loiterers, but workers, Work out your salvation in fear and trembling. Phil. 2. 12. A necessary observation for this age, wherein In all the work of salvation we must be doers. all men look for salvation, but never consider with themselves, as those jews, & that jailor did, What shall we do that we may be saved? They cast all Acts 3. Acts 16. the burden upon the Lord, but will not be bound to any duty; they require that which he promiseth, but remember not what he requires of them. True it is, that the principal worker is the Lord, God is the principal worker of our salvation. He is the author and finisher of our faith; without him we can do nothing. Yet when he worketh for us, he worketh in us, and with us: As that most comfortable word used by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, imports, whereof we have spoken at more length on the eighth to the Romans. When he worketh with us, he causeth us also to work with him for ourselves, For he worketh in us both the will and the Phil. 2. 13. deed. And hereby may ye know, that the Lord in Hereby we know that he is working our salvation, when he worketh in us both the will and the deed. mercy is working your salvation, when he worketh in you both a will, and a deed to do all that ye can, that ye may be saved, sorrowing for sins past, ever fearful for sins to come, continual in prayer, fervent in thanksgiving, and every way careful to keep yourselves in your spirit, and so Mal. 2. 15. to be at peace with GOD, and under the sense of his love. Their garments,] or their robes here come What need have the robes of Saints of washing, sith Christ is their garmen●… to be considered. Seeing the garments of Saints is the righteousness of Christ, according to that, Put ye on the Lord jesus, and again, Christ is made unto us righteousness, how is it that their garments Rom. 13. need washing? Truth it is indeed, the righteousness of jesus imputed to us, by which we are justified, is perfect, holy, like unto himself, without all spot, or blemish: but our inherent righteousness, Our impured righteousness needs no washing, but the inherent only. which by his Spirit he worketh in us, and whereby we are sanctified, in this life is imperfect, & not without spot, but all the defects thereof are destroyed in death by the cleansing virtue of the blood of jesus, and we then shall be presented blameless to the Lord. Our Lord hath fulfilled the righteousness of the Law for us, but he shall also fulfil Rom. ●…. 3. it in us; and this is it which here is to be understood by the washing of their garments. And made them white in the blood of, etc.] The Christians are all Lambs. Lamb, as we have spoken before, is the Lord jesus, who takes away the sins of the world: his Disciples are also called Lambs, Behold, I send you Mat. 10. forth as Lambs in the midst of Wolves, yea all Christians are so called, Peter, lovest thou me? feed my Lambs: they are also called, the Light of the world, but not that true Light which lighteth every man that joh. 1. 9 cometh into the world; and so he is called a Lamb But Christ is a Lamb in another sense. in a special respect, Agnus singulariter, solus sine macula, non cuius maculae abstersae sunt, sed cuius macula Aug. in joan. tract. 7. nulla fuerit, only without spot, not because they are washed away, but because he had none to wash away: Agnus quem lupi timent, qui l●…onem occisus, Ibid. occidit, a Lamb of whom Wolves are afraid, and who being slain, slew the Lyon. But of him we have spoken before. As to his blood the efficacy thereof appears in The blood of Christ is medicinal to them who shed it. this, that it is medicinal to them who shed it; the same jews of whom S. Peter saith, that they crucified Christ by the preaching of his Cross, were Act. 2. 36, 4. converted to the faith of Christ three thousand of them at one Sermon, Ipsoredempti sanguine, quem Aug. in joan. tract. 92. fuderunt, redeemed by the same blood which themselves shed: Sic enim Christi sanguis in remissionem peccatorum jesus est, ut ipsum etiam peccatum del●…re possit, quofusus est. For the blood of Christ was in such sort shed for the remission of sins, that it is able to put away that same sin, by which it was shed. What a wonder is this? the Physician comes to How all the works of our redemption are wonderful. cure a frantic patient: the frantic slays the Physician, and yet the Physician, of his blood makes a sufficient medicine to cure the frantic, 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 madness, who slew his mediciner! and how great is the goodness, and power of the mediciner, who of his own blood hath made a healing medicament to him that shed it. Yea the very manner of phrase used by the Signior, Other blood defiles: the blood of Christ cleanseth. or Elder, le's us see, how the work of our redemption wrought by the blood of jesus, is full of miracles: for is not this strange, that where all other blood defiles and pollutes that whereupon it lights, this blood purifies, and cleanses them on whom it lighteth? Other blood maketh the whitest linen ugly, unpleasant, and loathsome to behold: but this blood makes a menstruous cloth, pleasant, & white; Though your sins were as crimson, Esay 1. 18. they shallbe made white as snow, though they were red as scarlet, they shall be made white as wool. But to this cleansing of us, there is no need of Th●… sprinkling of his blood is spiritual. the natural, or corporal sprinkling of that blood upon us; No, the sprinkling of that blood, that purifies us, is spiritual, Let us draw near with a Heb. 10. true heart in assurance of faith, sprinkled in our hearts from an evil conscience. No word here is, as we see, of any Papal purgations, Papal purgations are filthy pollutions. Indulgences, or fire of Purgatory, or holy Water: these are the Merchandise and wares of whorish Babel, such trumpery is not known in heavenly jerusalem, only the blood of jesus must wash thee. All other washing pollutes, and defiles thee, Though thou wash thee with ●…itre, and take thee jer. 2. 22. much Soap, yet thine iniquity is marked before me, saith the Lord God. But, the blood of jesus cleanseth us from 1. john 1. 7. all sin. With Scripture, Fathers are consonant to cry Purgatory expurgat out of the Bible by the Fathers. out against this blasphemous purgation of sin, by any infernal fire, Piorum anim●… recta in beatas se●…es, impiorum in gehennam abeunt: the souls of Optat. Milcui●…inus. godly men go the high way into heaven: the wicked strait unto hell. Anima ubicunque e●…olauerit Macar. hom. 22. è corpore, aut à daemonibus in infernum, aut ab Angelis in coelum abrip●…tur; the soul, so soon as it fleeth out of the body, is either reft and carried to hell by Devils, or to heaven by Angels. Sin they grant is forgiven here, but the punishment of it must be sustained there: Against this let them mark what S. Cyprian says, 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 satisfaction by suffering: here life is either kept, or lost. Qualem te invenit Deus cum C●…p-Ser. de immort. vocat, talem pariter, & indicat; such as God finds thee, when by death he calls on thee, such he judges thee. unusquisque cum causa sua dormit, & cum causa Aug. in joan. Tract. 49. sua resurget; every man sleepeth with his cause, and with his cause shall he rise again: there is no changing, nor bettering of it between his death, and his resurrection. Postquam discesserimus, non est in nobis Chrysost. hom. 2. de ●…azaro. situm poenitere, neque commissadiluere: From time we go out of this life, we are not able to repent, nor to wash away the sins, which we have done. It were tedious to rehearse all. And therefore I return, & conclude this point. Christ's blood hath a threefold virtue. In the blood of Christ, there is a threefold virtue. First, a purging virtue: next, a protecting virtue: 1 A purging virtue. thirdly, a pacifying virtue. What need have we then of any other thing, or to seek any other merit, or blood beside his? Of his purging virtue we have 2 A protecting virtue. spoken already. His protecting virtue may be learned from the Paschal Lamb, which was a type of Christ jesus. When God slew all the first-born in every house of Egypt, by his destroying Angel, such houses as had the posts of their doors sprinkled with blood, were spared. The Lord jesus shallbe a covering to his Saints, to save them from that 3 A pacifying virtue. wrath, wherein the wicked shall perish. His pacifying virtue is touched by the Apostle, Being justified Rom. 5. by faith, we have peace with God. And again, The Heb. 12. 24. blood of Christ crieth for better things, than the blood of Abel. But let us take heed unto ourselves, unless we feel his purging virtue, who naturally are unclean, the comfort of his protecting, and pacifying virtue cannot be ours. VERSE. 15. Therefore are they in the presence of the Throne of God, and serve him day and night in his Temple, and he that sits on the Throne, will dwell among them. THe S●…ignior having declared to Saint john, Felicity of Saints glorified, is two ways described: what these were, whom he saw clothed in white garments, with palms in their hands, to wit, redeemed 1 They have abundance of all good. Saints, not militant, but having ended their warfare, and gotten the victory, not under tribulation, but come out of tribulation: He now proceedeth, 2 They have deliverance from all evil. and shortly describes their felicitic, and happy estate, wherein now they are, and that, in two points: First, in the affluence, & abundance, which they have of all good: next, in their freedom, and exemption from all evil. In this verse three things are set down concerning Three things touched concerning Saints glorified. them: First, where are they? In the presence of the Throne of God. Next, what do they there? they serve him day and night. Thirdly, what get they for that? He that sitteth on the Throne, will dwell among them. By this phrase the unspeakable joy communicated to them by the Lord, is figured. This can not be understood of any estate of the Why this can not be understood of any state of the Church here on earth. Church militant here on earth, neither of jews converted, nor other Christians delivered from the tyrannic of Antichrist, as some Interpreters will have 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. In this valley of tears, when shall we? when should we be without tears? Blessed are they who hunger & Mat. 5. 6. thirst now for righteousness, 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 coming, for a thousand years should possess the earth by themselves, without all tribulation: but neither before his coming, nor after, is any such quiet estate of the Church here upon earth, warranted by the holy Scripture. Therefore.] This is relative to the words immediately A warning to presumptuous professors. preceding, They have made their robes white in the blood of the Lamb: therefore are they in the presence of God. There is no fellowship with God, but by the Lord jesus. Every man in this presumptuous age, saith that he hath jesus: but jesus is a Physician of great value: If thou have him, he will cleanse thee from the filthy leprosy of thy sins. Art thou not cleansed then? hast▪ thou not jesus? and without him, thou canst not be admitted into the comfortable presence of God. The last Chapter was concluded with the tragical Life of the godly and wicked have different courses, and different ends. and fearful end of the wicked. The day of the Lords wrath is come, & who can stand (said they?) The wicked shall not stand in judgement, but shall be banished from the presence of his glory. But here we Psal. 1. see how the godlystand before the Throne, & are in the presence of God. As their courses in their life are contrary to other, so shall their ends be. God give us grace to make choice of the best. For we see before us, the way, wherein they walked, Without sanctification, we cannot stand before the Lord. and the order which they observed, who now are in the kingdom of heaven; 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 us keep the course, wherein they walked. Before joseph was presented unto Pharaoh, his head Gen. 41. 14. was shaven, his nails were pared, his garments changed: and must not we cut away from us our superfluities, before we be admitted into the presence Hest. 2. 12. of God? Esther was six months purified with oil of myrrh, and other six months with sweet odours, before she was married with Ahasuerus▪ And shall we think to be where the Lord is, without a similitude with him? Or what similitude can we have with that holy One, except that first we be washed and cleansed from our natural uncleaneness? In the presence of God. There is a threefold presence A threefold presence of God. of God. First, a presence of his goodness: next, a presence of his grace: and thirdly, a presence of his glory, whereof here is spoken. The presence of his goodness he grants unto 1 A presence of his goodness, this is granted to all men. all men in the utter Court of his Palace: for he maketh the Sun to shine, and the rain to fall upon the just, and the unjust. Who may not see the goodness of the Lord in the manifold good creatures, Mat. 5. 45. which he hath created? The earth is full Rom. 1. 20. of his goodness; yea, the invisible things of God, that is, his eternal power, and godhead, are seen in the creation of the world. The light of this presence 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 himself; yea they ascended far higher to understand much more concerning 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 school 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 he giveth 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, he showeth himself a gracious, merciful, and reconciled God to them in Christ: they seek him, and worship him in Spirit, and truth; and he speaks peace unto them, and secretly Psal. 85. 9 by his holy Spirit witnesses unto their hearts, that he is their Father, that is, his little Sanctuary, Ezech. 11. 16. And that especially in the holy asse●…blies. I mean his Church, narrower by much, than the utter great court, as I have called it, in that wherein all men see his goodness, in this he is familiar with his Saints, and they only see, and feel his grace. Of this presence speaketh David: for in his banishment he longed for it. My soul thirsteth for Psal. 42. 2, 4. GOD, even for the living God, when shall I come, and appear before the presence of God? and what presence he means of, he expounds himself, That he might go with the multitude, and lead them into the house of God, with the voice of singing, and praise: for God in a special manner appears in the assembly of his Saints, according to his promise: but this presence is not perceived, but of his own secret ones, who seek his face. The presence of his glory is given to Saints triumphant 3 A presence of his glory granted to Saints in heaven. in the heaven. The Lord giveth grace and glory, but first grace, and then glory: from grace in earth, yea and by it, he leads them up to glory Psal. 84. 11. in heaven. Of this presence of glory, this place is to be understood, according to that, In thy face is the fullness Psal. 16. 10, 11. of joy, and at thy right hand are pleasures for evermore. And again, O how excellent is they mercy, O God therefore the children of men trust under the Psal. 36. 7, 8, 9 shadow of thy wings: they shall be satisfied with the fatness of thine house, and thou shalt give them drink out of the rivers of thy pleasure. Here not only have There are rivers of pleasure flowing from an everlasting fountain. we pleasure, but rivers of pleasures, yet such as can never be exhausted: for it is subjoined, With thee is the well of life. So long as the fountain or spring lasteth, the river cannot decay. God is that great fountain or bottomless deep: from him comes the rivers of pleasures, to all that stand about him. The Queen of Sheba said of Solomon 1. Kings 10. 8. his servants, Happy are thy men, happy are these thy servants which stand ever before thee, and hear thy wisdom: but much more truly may it be spoken of the servants of our God, who stand about his Throne▪ Blessed are they who dwell in thine house. Psal. 84. 4. Now follows: They serve him night and day in his Temple.] Exercise of Saints glorified, is to serve God without intermission. We have heard of the place wherein they are: the second part of the verse shortly describes their exercise, They serve God, and that without all fainting, wearying, or intermission, night and day. This imports no vicissitude, but a continuance, and perpetuity; Dies & nox, vicissitud●…nem, sed Aug. ser. 11. d●… Sanct. perpetuitatem significant. Because all our time turneth upon day and night, therefore many a time useth the Spirit of God this phrase, Day and night, to express as much, as for ever and ever. In the heavens there is nothing but a Day, no No change neither of time nor state, in heaven. change of their glorious, and lightsome estate by time. In the Hell, there is nothing but a Night, perpetual darkness, no change of their horrible and comfortless estate, by time. In the Earth there is a day and a night, and a vicissitude and change of every estate, by time. That mention is made of a Temple, we are not to think there is any material Temple in heaven; but an allusion is made to the Temple of jerusalem, wherein his servants served him day and night. And this word of service noteth, that they are Their service is sweet, no way laborious. now fully become the Lords, they have resigned themselves altogether to do his will, there is not now in them any deed, nor desire of any thing that may offend him; they wait upon him, they look steadfastly to him, they delight in him, they praise him without ceasing; this is their service, Non est labor●…osa, sed amabilis, & optanda haec servitus, Aug. Ibid. It is not a painful service, or laborious, but to be loved, and longed for, servitus h●…c dulcissima Carthus. merces est servitutis praesentis laboriosae, this service is a most sweet reward of our present laborious service. Among men, the name of a servant is counted Servants of God are most honourable cre●…turos. unhonourable, and a base thing think they it to serve another: but sith the most honourable creatures, elect Angels, and Men, delight to serve him, let us not be ashamed to profess ourselves his servants. David was a great King; yet he counteth more, and rejoices oftener in it, that he was a servant of God, than a King over his people: And S. Paul was a Chosen vessel unto God: Act. 9 15. yet his ordinary style is, Paul the servant of jesus Christ. And indeed, it is more honourable to be a servant of Christ, then to be a Monarch of the world without him; servire Deo est regnare; In For he is a King & a freeman, who is God's servant. very deed he is a freeman, yea, and a King, who is God's servant; He trampleth under feet the devil, the world, and the flesh; he is Lord of his affections, yea, and of all creatures; he can use them, but will not come under the power of any of them: and yet so blind are worldlings, that they account Christ his service to be bondage, & his Law a yoke, whereas in truth it is the Law Psal. ●…. of Liberty. and men without it, not subject to it, are in most miserable bondage. For he that will not serve the Lord, shall be A servant of servants is he, who is not a servant of God like cursed Cham, a servant of servants: He shall serve many masters instead of one: O quam multos Dominos habet, qui unum non habet▪ and that in a Ambros. service, wherein there is no comfort, for which there is no reward, and after which, no time set for manumission, or liberty. Any other servant, that hath an evil Master, sometime may be sold to another, and he will be glad of it: But the servant The servant 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 again, any other servant, oppressed with the tyranny of a Master, sometime will deliver himself, by flying from him: But the servant of sin, where-away He gets no leave to rest him. shall he flee? Secum trahit Dominum suum, quocunque fugerit, non fugit seipsam mala conscientia, Aug. in joan. tract. 41. he draweth his oppressor with him, flee where he will, an evil conscience cannot flee from itself: And as for a reward of his service, where And he may look for a miserable reward. is it? Voluptas transit●…, peccatum manet, praeterit quod delectabat, remansit quod pungat, the pleasure passeth, the sin abideth still; that is gone which delighted him, and for which he sinned; that remains, which disquiets him and torments him, to wit, guiltiness, the fruit of his sin, that is the worm which g●…aweth his conscience: what shall we then do, but cry out, and confess with the same Father: O miserabilis servitus peccat●…! O miserable, and unprofitable, and every way comfortless service of sin! And on the contrary, O happy, joyful, fruitful, and every way most comfortable, the service of jesus Christ our Saviour! Yet concerning this point, there is but one Familiarity with God, increases a reverence of God. question to be moved: Said not our Saviour to his Disciples, Henceforth I call you not servants, but friends? How then are redeemed and glorified joh. 15. 15. Saints called servants? I answer, This noteth their advancement to a new and high dignity, but derogates not from their old debt-bound duty. Familiarity with God takes not away reverence: It it engenders not, as our Proverb is, contempt; no, there is none who reverenceth him more, than they with whom he is most familiar; and no●…e more ready to serve him, than they who have found him most merciful to them; so these two styles, Friends and Servants, are not repugnant the one to the other. And again, if it be demanded, How serve they him for ever in his Temple? Said not our Saviour, The servant abides not in the house for ever? joh. 8. 25. He had said immediately before, He that committeth How are Saints said to serve God for, ever, seeing Christ said, that servants abides not in the house for ever. sin, is the servant of sin: and then terrible is that which followeth, The servant abides not in the house for ever. What then, shall the Lamb, who is without sin, be in the house himself alone? Shall no sinners come there? Shall he be a King, and Lord without Subjects; Cui haerebit caput, si non erit corpus? Where shall the Aug. in joan. tract. 41. head be, if it have not a body? Oh; but mark what immediately he subjoins, Filius autem manebit in aeternum, the Son shall abide in the house for ever. Non sine causa & terruit, & spem dedit, It is not without cause, said S. Augustine, that in one They are in such sort servants, that they are also sons. sentence he hath both terrified us, and comforted us; he hath terrified us, that we should not love sin; he hath comforted us, that we should Ibid. not despair for sin. If ye demand then, where is our hope, sith we are sinners, and the Lord hath said, The servant abides not in the house for ever, for he is a servant that commits sin? Here is your hope, and hearken unto it, The Son abideth in the house for ever: If we were but servants, and not sons, we had cause of discouragement; but here is our comfort, we were servants, but now are become sons: If the Son make you joh. 8. 36. free, ye shall be free indeed; such servants are we now, as are freemen also. And he, that sitteth on the Throne, will dwell, etc.] The reward of Saints is, that God dwells among them. This is the third, and last part of this verse: as they serve him, so he most graciously recompenseth them, noted here by this speech, that he dwells among them: The phrase imports the communication of all good. For, among men, where Kings Where Kings dwell, there is abundance of all good that is in the Kingdom. have their dwelling, there is the abundance of every good thing, that can be had in the Kingdom; but much more is here signified, yea, infinitely more. Ahasuerus, one of the momentanean Est. 1. 4, 5. Monarches of the earth, made a feast to his Princes of an hundred and seven and twenty Provinces; the feast lasted an hundred and four score The Banquet made by King Ahasuerus, was very glorious. days, and seven days again for the common people; all this he did, that he might show the riches and glory of his Kingdom, and honour of his great Majesty: and his Majesty 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 halfpenny candle to the Sun? Yet have 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 be, which the Lord shall make in heaven to his Saints? He dwelleth among them, he flitteth not, he is their King for ever: and they are not gathered out of an hundred and seven twenty Provinces, but out of all Nations, Tongues and Languages: This Feast is not for an hundred, four score and seven days, but for ever, and ever. O happy habitation! O dwelling full of delight! The word which the Spirit of God here useth, How God dwelleth with his Saints on earth. imports all this, and much more than we can conceive: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall be as a Tent or Tabernacle to spread over them, to obumbrate them, and protect them. The like is promised in other places, I will dwell among them, and walk 2. Cor. 6. 16. there, I will be their God, and they shall be 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 heaven he dwelleth How he dwelleth with his Saints in heaven. with his Saints, Conseruandoeos in fine adepto, conserving them in that end, and happy estate, whereunto his grace hath brought them. But, as I said, what great glory, and joy, Saints have by the Lord hsi dwelling among them, cannot now be understood. Moses was but forty days with the Lord on Mount Sinai, and his face, when he came down, 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 ever? Always, the use of all is, they serve him, and The good of all service that Saints make to God, redoundeth to themselves. he dwells among them, to satiate and replenish them with his joys and pleasures: their service wants not the own recompense, yea, all the benefit of their service redounds to themselves: where we must observe a great difference between the service of God, and of man; other Masters seek, and entertain servants for some vantage to themselves: for who will maintain servants, but for their own ease and commodity? It is not so with the Lord, his servants can profit him nothing, all the benefit redounds to himself. This David humbly doth acknowledge, My goodness Psal. 16. 1. extends not to thee: And again, when he had offered liberally for the building of the Temple, than said he, Who am I, and what are my people, 1. Chro. 29. 14 that we should be able to offer willingly after this sort? for all things come of thee, and of thine own hand have we given thee. The like of this hath job, May a man be profitable to the Lord? Is it any thing job 22. Our service is not profitable to the Lord, and can do●… him no good. job 35. 6. to the Almighty, that thou art righteous, or is it pr●…fitable to him, that thou makest thy ways upright? But yet more clearly explains he the same in another place; If thou sin, what dost thou against him? If thou be righteous, what dost thou to him? Or what receives he at thine hand? Thy wickedness may hurt a man, as thou art, and thy righteousness may profit the son of man: But the All-sufficient Majesty of God, is neither increased by thy good, nor impaired by thine evil. Why then (will ye demand) doth he seek service? Only that, of his Yet he seeks it, that he may do us good for it. superabundant goodness he may have occasion to bless thee; If he crave any thing from thee, it is not because he needeth thee, but because thou needest him; he seeketh, to the end that he may give. Oh, that we would consider this, and so be encouraged to serve our God Even in this life, the wages which he hath already paid us in hand, should encourage us to serve him. He may justly demand of us, Who among Mal. 1. 10. you all doth open the door of my Temple for nothing? We can never serve him sufficiently for that which he hath given us already: but the wages paid, are nothing in comparison of those which are promised. VERSE. 16. They shall hunger no more, nor thirst any more, neither shall the Sun light on them, nor yet any heat. THE description of the felicity of Saints in Felicity of Saints still described. heaven, having finished their warfare on earth, still continueth. They shall hunger and thirst no more. In that he saith no, no more, he tells us, he is comparing that life which is to come, with this which we have 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 himself, that he was 2. Cor. 11. 37. oft times in weariness and painfulness, in hunger and thirst, in cold and nakedness. And again, that in great necessities and distresses, he approved himself ●…. Cor. 6. 4. the Minister of God. And in that notable gloriation, that nothing is able to separate us from Rom. 8. 35. the love of God, he would not have made mention of persecution, famine, nakedness, if in this life the Saints of GOD were not subject unto them. But all these miseries end with our mortal But they all take an end at death. life, no relic of them shall remain in the heaven, Ibi non est paupertatis metus, non ●…gritudinis Aug. in fes●…o ●…mnium Sanct. ser. 37. imbecillitas, no fear of famine, no sense of sickness, there nullum cibi desiderium, no desire of meat there: and how can there be a want of that, whereof there is not so much as a desire? Ibi est vita sine morte, ibi juventus 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 have life without death, youth without old age, light without darkness, joy without sadness, will without all wrong, a kingdom without any kind of exchange. In this life hunger and thirst cometh not of The vanity of this present life wherein may it be perceived. want only, but of wealth also: let there be given thee such abundance, as thou desirest, yet can it not keep thee from hunger and thirst, and in this appears the vanity of our life present, that it hath need of daily help and supply: feed as thou wilt now, thou becomest hungry ere it be long: drink as thou wilt, thou shalt thirst again, yea the abundance of drink rather increases, then quenches thy thirst. The same creatures which we daily use for the help of our silly life, tell us, if we would hear them, that we cannot live long; such a life as they have, they must lose it, before they can nourish ours: if we use them not, they putrefy and corrupt of their own accord, and when we have used them most abundantly, yet (as I said) can they not keep us from hungering and thirsting again. Thus the helps of our life proclaim to us 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 exchanges, like the Sea and Sun. time, and be sure, a very short time: a man may say, he hath enough, but comes short of that which here is spoken, that he willeth No more. If wcc look to the Sea, it ebbeth and floweth every day. If we look to the Moon, it waxeth and waineth every month. If we look to the Sun, it cometh and returneth every year; all creatures teach us, that in our life there is a flowing and an ebbing, a waxing and a waning, a coming and a going; all by a continual change are turned in their course; but after this life, it shall not be so any more. They shall hunger and thirst no more. Hic omnes morb●… laboramus, qui Aug. d●… temp. s●…. 74. tandem ad mortem diducit: We have in all estates here a sickness, which at length leadeth The life to come is not so. unto death: sanitas immortalitas erit, our sanity or health shall be our immortality, there we shall be sick no more. Yet should it warn us so long as we live here, to walk circumspectly: It is a point Ephes. 5. 15. of true Wisdom and Valour, inter transeuntia stare. Neither shall the Sun light upon them, etc.] Sun here signifies not heat of persecution. That is true which some of the Interpreters have, that the Sun and heat thereof in holy Scripture is used many times, to signify the heat of persecution. And it is indeed out of all question, that Saints in heaven have passed all danger of persecution: but because they expound this of the estate of the Church militant, I do but remit them to their own warrants. The simple meaning is, that Saints glorified in Saints glorified feel neither the commodity, nor incommodity of the creature. the heaven, shall neither need the commodity of the creature, nor feel the incommodity thereof. The Sun is a very excellent creature, yea a Mother and Nurse of the creatures, by the heat and warmness thereof; but there we shall have no benefit by it, we shall surmount the sphere of the Sun, and leave it under our feet, yea the face of every Saint there, shall shine like the Sun in the noonday, That City hath no need of the Sun, nor Revel. 21. 23. of the Moon to shine into it: for the glory of God doth light it, and the Lamb is the light thereof. Ibi iugis Aug. in sesto omni●… Sanct. s●…r. 37 est splendour, none is, qui nunc est, sed tantò clarior, quanto foelicior; In heaven there is a perpetual splendour, not such as we have now, but so much more bright than this, as it is more happy than this. Nor any heat.] They feel no incommodity of Heat of the Sun hurtful to many people. the creature: the heat of the Sun intended, parches & burns them who are under Torrida Zona, and to many other people, extreme heat of the Sun engendereth many diseases: for this cause the Lord provided for Israel in the wilderness, not to guide them only, but to guard them also from the heat of the Sun. So also he provided a Gourd for jonas to shadow him from the burning heat of the Sun: but no such thing shallbe there to trouble us. VERSE. 17. For the Lamb, which is in the midst of the Throne, shall govern them, and shall lead them to the lively fountains of waters, and God shall wipe away all tears from their eyes. HE proceeds in the description of their felicity, In that life we shall need no help of the creature, for God shall be all in all unto us. & sets down the great cause thereof, to wit, that the Lord shall feed them, illuminate them, govern, & comfort them, not by his creatures, as he doth now, but by himself. Now great comfort have we by the creature, we shall not need them there, the Lord shall be all in all unto us, & he shall give us vitam aternam, non de his quae condidit, sed de seipso: Aug. 〈◊〉. Dei lib. 10. 〈◊〉. 28. life eternal, not of things which he hath made, but of himself: Q●…icunque hic varia quaeris, ipse tibi Aug. S●…. 4. unus erit omnia: whosoever thou art, that here seeks many and divers things, remember that there thou shalt have one for all, who shall abundantly satisfy and content thee. The Lamb shall govern them.] The word What a Pastor Christ jesus is. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports, that he shall do the duty of a shepherd unto them, and govern them, as a shepherd governeth his Flock: Strange is the manner of speech, but comfortable is the matter itself, that the Lord is here brought in to be a shepherd, or Pastor of Lambs; for our Lord hath none in his Flock, but Lambs indeed: He hath none in his Flock, but Lambs. Feed my Lambs: He tameth, and maketh meek all that are his, were they before fierce, and cruel, like Lions; were they ravening Wolves, such, as S. Paul was, answerable to the bloody badge of his Tribe, Benjamin, A ravening Wolf; Before his Gen. 50. conversion it was said of him, that he breathed out Act. 9 1. threatenings and slaughter against the Disciples of the Lord; yet from the time that he became one of Yea, he turneth Wolves and Lions, & makes them Lambs. Christ's, he laid aside his cruel nature, and became meek, peaceable, and patient, like a Lamb. Take heed above all things that we be partakers of the love, humility, and meekness of Christ, that thereby we may know we are his; such as bite one another, and devour one another, are as yet but carnal, and strangers from the fellowship of jesus. And he shall lead them to the Fountain, etc.] joys of heaven figured by water. Waters signify refreshing joys, which Saints shall have there in great abundance: He that joh. 4. 14. drinketh of the water that I shall give him, shall never thirst any more, but the water that I shall give him, shall be in him a Well of water springing up into eternal life: The springing, and flowing of the water, noteth the abundance of it, according to that; I am come, that they might have life, joh. 10. 10. and have it in abundance: therefore is their exceeding great joy called Rivers of pleasure: and Psal. 36. again, A pure River of the water of life proceeding Revel. 22. 1. from the Throne of God, runneth through the streets of heavenly jerusalem. But here mention is made of the Fountain from which these waters flow, to show that our joy there shall not come mediately from the creature, as we have said, but immediately from God, the Author, and Fountain of all our felicity. Shall lead them.] Even in this life the Lord How God shall lead us in heaven, we cannot now understand. leads us. All the sons of God are led by the Spirit of God, they all cry to be governed by him: Send thy Light, and thy Truth, let them lead me; and now we feel that he leads us, monendo & monendo, Psal. 43. 3. as we have showed on the eighth to the Romans. But how he shall govern us, and lead us there; how we shall follow the Lamb wherever he goeth, we shall best know, when we come there: it is a joyful thing now to be led by him; we shall find it more joyful then; Si sic bonus es Ber. in Cant. s●…r. 47. quaerentibus te, qualis eris assequentibus? sith he is so good to them, who seek him, as we have all cause to confess, how good will he be to them, who find him? And God shall wipe away all tears, etc.] This A comfortable change of our state, from misery to immortal glory. manner of speech imports a most comfortable change of their estate from misery, and all cause of mourning, to joy, and all fullness of felicity: and this the Spirit of God expresseth by a most significant phrase, when he saith; Mortality shall 2. Cor. 1. 15. be swallowed up of immortality; that is, it shall be devoured, and utterly abolished, as if it had never been, no footstep 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, looks 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 propriaque forma exutum: And as iron put in a hot burning fire, becometh most like unto the fire, and loseth the old, and proper form thereof; Et sicut solis luce perfus●…s aer in eandem transformatur luminis claritatem, ade●…, ut non tam illuminatus, quam lumen ipsum esse videatur; And as the Air, when the light of the Sun is diffunded through it, is transformed into the brightness of his light, so that it seemeth to be not so much enlightened, as a light itself. At midnight the air is a dark body, in the day it is lightsome, and looks as if it were light itself: so shall the Saints of God glorified in heaven, be changed from that which they are now, and transformed into the similitude of that glory, whereunto they shall be advanced then. Always mourning here is meetest for Saints; Mourning here is meetest for Saints for how shall the Lord wipe away tears from their eyes, who never shed them? and how shall he gather these tears into his bottle, which thou never pouredst out? The world counts it a womanly affection to mourn: but our Saviour hath said, Blessed are they who mourn now, for they Math. 5. 4. shall be comforted. David was a very valiant man, he slew the Lion, and overcame Goliath the Philistim, and yet He watered his bed with Mourning for sin pleases the Lord. tears in the night, and in the day mingled his cup with tears. Simon the Pharise at one time made Psalm. 6. a banquet to the Lord of the best delicates he had, and Marie gave him a Desert of tears from her penitent heart. Our Lord was better pleased with Marie her tears, then with Simon his delicates. Though we were not compassed with many What great cause of mourning have we. miseries, and overladen with a heavy burden of sins, in both which we have great matter and cause of mourning, yet our very absence from that great felicity, which in this life we cannot enjoy, should move us to mourn. 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 joys to come, if thou do not crave them every day with tears; thou know'st them not, if thy soul refuse not all other comfort, till thou enjoy them to replenish thee: fruitless, and vain, yea, quickly vanishing are the greatest pleasures of this life. Hardness of heart, and senseless security, is the Hardness 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 work in brass, and Iron; and men by their wit, and ingine, Gen. 4. can make the hardest metals receive impression, but cannot in like manner molli●…ie their hard hearts, to receive the stamp of holy Impression from the Lord. At the third stroke, the Rock rendered water unto Moses, but (alas) for many strokes will not our hearts render tears of contrition to the Lord. It requires a continual care, to work upon the The heart of man would be laboured continually. heart, to labour it, & make it soft, that it may yield to the seal of God, and receive the portraiture of his image: If we in a good conscience use the means diligently, the Lord will not let us want a blessing, but will graciously perform unto his children, that promise made in the new Covenant, I shall take the stony heart away from them, and give them a heart of flesh. To conclude all, sith we hear so great and glorious Life to come should be longed for. things spoken of that City of our God, that new and heavenly jerusalem, both here, and in the twenty one, and twenty Chapters of this prophesic: is it not a lamentable folly, to forget Zion, and Psal. 137. to sit down, and sing by the rivers of Babel, wherein we are but captives? Shall we neglect that life, for the love of any thing, which we can enjoy here? It is a pretty meditation of S. Basil: If thou hadst, Folly to neglect the life to come, for love of this. says he, two children, where of the younger by certain knowledge were not able to live; the elder again were most lively: wouldst thou be so foolish, as to spend all thy ear & thy substance upon the dead child, and reserve nothing for the other? Si melioricuncta dare nolueris, divide saltem ex aequo: If Basil. Ser. 3. in diuit●…s avaros. thou wilt not give all to the best and eldest, at least divide it equally between them. Thy two children are thy two lives: the one temporal, the other eternal: the eldest is life eternal: it was ordained for us before the foundations of the world were laid: this child is lively, neither subject to death, nor any kind of disease: the younger child is life temporal, a languishing life: deadly diseased is this child, and will not live. Shall we therefore be so foolish, as to care for that, which cannot be conserved, and neglect the other which endureth for ever, and is able, if it be ours, to conserve us also, in a most happy, and immortal fellowship with our God in Christ, for ever, and ever? The Lord make us wise in time, to consider this, that we may make choice of the best. AMEN. FINIS. A Table of the principal points of Doctrine handled in this Treatise. A ABsolute Authority due to God. p. 281 Adam knew the creature by the Creator: Now his sons are sent to the creature, to learn the Creator. 88 Eternity, is God his proper praise; and of the comfort by it coming to the Church. 106 Affliction makes a Christian stronger. 302 Altars honoured with relics of Martyrs. 238. Altar under which souls rest, what it is. 239 Amen, what it signifies, and how used in the Primitive Church. Angels described. 109. Why they are said to compass the Throne, 103. Their properties, 105. their nature and number: 104. 105. Why represented by Men, Lions, Bullocks and Eagles, 107. Their threefold Eyes. 105. Their six 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 never fell: Man fell, and is raised up to stand. 180. How they praise God for Redemption. 179. What benefit they have by it. Ibid. Their Order. 181. Their Place. 182. Their Song. 183. They are our Patterns. 249. Four Angels at the four corners of the earth, what they signify. 271 Antichrist defended by Papists by such arguments as wherewith the jews impugned Christ. 10. He is not to come from Dan. 290. His name hated by Papists, but himself honoured. 9 Then shall Jesuits get another Antichrist then the Pope, when jews get another Christ than jesus. 290 Arrows of judgement and mercy. 206. 207 Air, a necessary Element for all living creatures. 273. Angustine his memory how it failed him in a Sermon. 203 Atheists answered, who cry for one from the dead. 4. Their mouths stopped. 104. B BAnquet in heaven. 334 Beasts four, signify not Preachers, nor yet the four Evangelists. 193. Two Beasts by which Satan ●…ights against the Church. 50. Why the first Beast is described with seven heads, sith two of them only persecuted the Church. 51 Devouring Beasts a plague, and examples thereof. 234. 235. The four Beasts cannot be the four Evangelists. 103. 104. But are Types of principal Angels. 103 Blood of Christ medicinal. ●…20. All blood pollu●…, but the blood of jesus cleanseth, 321. It hath a threefold virtue. 323 Body, a burden depressing the soul. 76 Book two ways taken in holy Scripture. 126. The opening thereof a joy to Christians, a grief to Antichristians. 136 Book written within and without, what it means. 128 How God is said to have a Book. 124. Strange opinions concerning it. 125. What it is, 126. Two scandals laid on the Book of the Revelation▪ 6. Use, Author, and time of it. 2. 3. 4. 5 Book of the Revelation authentic. 5. Obscurity thereof. 6. A proper method thereof taken out of itself. 35. 36. 38 Bread of life. 222 Brotherhood Christian. 248 C CAndlestick of gold what it sigureth. 148 Catalogue of Writers on the Revelation. 13 Christ his name loved by the jews, but himself hated. 10 his Office●…. 133. From him cometh all comfort, none from the creature. 137. Why a Lion and a Lamb. 138. 139. His description. 137. He is the root of jesse, & jesse the root of Christ. 139. He was made man, of the seed of man, once sinful. 140. He i●… on the Throne with the Father. 143. Christ was really slain, 194. yet lived again. Ibid. He hath seven Eyes. 146. Why he appeared with scars of his wounds? 145. No impotency, but power showed therein▪ Ibid. His Eyes of Providence and Eyes of Grace. 147. His Divinity. 146. He received full grace, that he might give it. 147. He is the great▪ Doctor. 149. Christ, Angels, and Saints redeemed, are all in one fellowship. 282. How he is an Angel. 274 Christ keeps his Father's privy Seal, 276. How he cometh from the East. 269. His fervent love. 281. He repairs every loss that Satan hath inflicted by sin. 260. He is the Sacrifice, the Sacrificer, and the Altar. 239 Christ many ways figured. 205. A good Archer, and what are his Bow and Arrows. 206. Two ways crowned. 208 Christians by information, not inspiration. 142. None should ride on a Christian, but Christ. 201. He should make sure his own salvation. 249 Christians are Lambs, but Christ is a Lamb in another sense. 320. They are Kings and Priests, and should not serve sin. 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 Moon 94. Prosperity thereof dear to true Christians. 135. The true Church worships no creatures. 119. Church on earth conserved from heaven. 184 Come and see. 192 Comforts and crosses intermixed. 212 Corrections. 229 Conscience corrupted dare not run to God. 265. 266 Condition of good and evil men, contrary in this life, and after it. 270 Con●…ntine the Great, made too great. 274 Court of heaven increaseth daily. 313. The comely order of it. 89. 314 Conversion. 1 Contrition. 160 Concord by Christ made among creatures of most contrary kinds. 152 Consolation. 2. It follows mourning. 137 Confirmation. 2 Covenant temporal and common. 86 Creatures declare that God is, but define not what he is. 87. They teach more than man can learn. 88 What a voice the insensible creature hath. 185. All creatures concur to punish the wicked. 256 Creation is a short Providence 120. Creation is common, not so the comfort of Creation. Ibid. How it binds us to serve God. 121 Cross, a way to the Crown. 306 Crying sins. 242 D DAN, why omitted. 291. 292 Day of judgement. 247. 248. 264. Scorned by the wicked. 266. Delayed until 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 ●…e. ●…40. It ends our misery. 331 Doctrine of Christ and Antichrist, two Mysteries. 10 Doctors of the reformed Church agree all in the matter, differ only in the Method of the Revelation. 11 Dwelling of God with his Saints in earth, and in heaven. 334 E EArthquake. 255 Elders twenty four, cannot signifio Books. 90. 91. 150. What they are. 90. Primasius judgement concerning them. 92. Why they are so called. 90. 91. Their Crowns. 93. 94 Ephraim why omitted. 292. 293 Examples of devouring Beasts. 235 Executors of wrath, have 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 understand the Revelation. 7. They are falsely charged for Heretics by Jesuits. 244. Fear, a bulwark against it. 80. What good and what evil, men sear most. 265 Free-will. 172 G GOD works in his children that which he craves of them. 77. Why sometimes he is put without a name. 182. His Eternity, justice, and Mercy. 84. 85. His operation terrible. 96. Gracious. 97. His manifold wisdom seen in the variety of his works. 107 God giveth to man, and man to God, but in different manners. 118. He is a living Lord. 188. How he is said to demand any thing. 310. He judgeth, and he avengeth. 245 God, how he speaks unto souls. 247. 310. 311. He works both by good and evil Angels. 271. He doth what he saith. 283 Go to God we cannot, except we go out of ourselves. 69 Gospel hath a speedy course. 199. It is a joyful message, 205. Wrongfully blamed by the world. 222 Good men, and evil, under the like crosses, the one unlike the other. 223. Good & evil temporal, is common to good and evil men. 234. But good things are to come to good men, which the wicked shall never see. Ibid. Glory of Saints how increased. 296 Glorified Saints are Kings indeed. 312 H HAnds linked, and hearts locked in this age. 175 Harp of a Christian is his heart. 154. 156. when is it well tuned? 155. 156 Hardness of heart. 345 Heart resembled by a golden Vial. 158. Heart disposed to pray, a forerunner of grace. 246. It must be the Altar of burntoffering, before it can be the Altar of Incense. 304 Helim after Marah, what it is. 315 Hell. 231 Heaven three ways taken in holy Scripture. 65. Heavenly things how to be learned. 64. Heaven departing like a scroll. 259 Holiness proper to God. 114 Horns, what they signify in Scripture. 145. 146 Horse white, a type of Preachers. 204. The white Horse continueth to the end of the Battle. 209 Humility. 109. 110 Hymns of Papists discordant from songs of Saints. 305 Hiding from God cannot be. 265 Hearing of God must go before seeing. 77 Heavy wrath abides the wicked 233. 234. 256 I IAsper stone. 83. 84 Idolatry destroys Kingdoms and houses. 297 jews first in the Covenant. 284 Their Tribes not always reckoned in order. 286. 287 Jesuits do well to inquire for a new Seat for their Pope. 55 Image of God is our first and last glory. 279 joy of heaven how expressed. 166 judge and revenge belong to God. 245 judgements of God righteous. 224 K KIngs earthly not like the Lord. 87. 88 Kneeling due to God. 119. And comfortable for ourselves. 153. Kneeling in prayer recommended by S. james his example. 308 Knowledge that Saints have in heaven. 247. Conceit of knowledge is a sore enemy to true knowledge. 312 L Levi his comfort. 288 Liberty of conscience. 217 218 Liberty Christian abused by Libertines. 170 Limbus patrum ●…lumbat. 134 Linen of a rare sort. 300 Love broken by them, who profess one faith. 155. 156 Life to come affords good things. 108. Life threefold gives the Lord. 188. Life of good and evil men have different courses and ends. 325. Life present vain. 338. and miserable. Ibid. Life to come. 325. Happy state of Saints there. 334. Felicity of it. 336. How God shall lead us in it. 342. How we shall be changed, 343 How to be preferred to this life. 346. M MAN unclean, both for conception, and conversation. 316. He hath proud Propositions, weak Assumptions, vain, and fruitless Conclusions. 80. How weak he is in his strongest estate. 258. Man cannot consist without God's creatures: how can he then want himself? 220 Marie not without sin. 141. 142 Mercy first offered, yer judgement be executed. 227. Contempt of mercy a sore sin. 292. Mercy of God to this Ile. 275 Meriting virtue is personal and proper to Christ. 164 Mirror for man to look into. 262 Ministers of the Word should be far from timidity, as far from timerity. 198. 199 Millinaries error. 176 Mourning is good now. 347. Just 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, & Bridegroom, and sundry sorts which both of them have. 158. 159 Omnipotency of God, wherein it consists. 114. Great help of our faith. 106▪ abused by Papists. Ibid. P PAtience. 316 Papists admonished. 55. Reproved by Angels. 110. Their prayer to creatures well warranted. 264. They count us Heretics, for singing with Angels and Saints. 309. Papal Purgations are possutions. 314 palm-tree a sign of victory. 301 Peace marvelous in our time. 213. 222. 152. 153▪ Persecutors may take away pea●… 〈◊〉, not internal. 217. They are profitable to Saints, but pernicious to themselves, 218. and foolish. 248 Persecution follows Preaching. 210 Perfection of parts we have, not of degrees. 156 Pestilence. 228 Prayer, and praise compared, 113. Prayers are sweet Odours. 158. 159. They should not be made unto Saints. 160 161. Four sorts of prayer. Ibid. Comfort against weak prayer. 164. What styles to God should be used in prayer. 244. Force of prayer. 255. In prayer, tears are better than talk. 304. Babbling in prayer reproved. 310 Praises of God should be fervent. 185. Coldness in praising God rebuked. ●…bid. In praising of God every Christian should have his part. 153. 154 Preachers grace how it groweth. 63. A warning to Preachers. 70. They are compared to horses saddled and bridled by Christ, 202. can do nothing without Christ, 202. 203. The virtue of their tongue 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 themselves know not. 204 Preachers should be holy. 204. Their comfort. 288 Preaching and ●…all Peace seldom go together. 210 Predictions, divine arguments of divine providence. 72 Presence of God is threefold in goodness, in grace, in glory, 326. terrible to the wicked. 261 Prophecy is of things past, present, and to come. 35. Prophecy of the Revelation not to be limited to particular times and persons. 29. It goeth not by one interrupted course of time. 32. but is sundry times, & sundry ways repeated. 33. It consists of three prophecies, which cannot be confounded, 34. 37. 38 39 44. 48. 49. it is not to be understood of things passed in the old Testament. 71 Professors not to be discouraged, for that they are not Preachers. 209. Presumptuous professors warned. 325 Prerogatives carnal not to be respected in heaven. 287 Pope is the seventh head of the first beast, and yet the second beast also. 51. His opposite is Christ. ibid. Q Question for Papists. 168. R Rainbow. 86 Redemption is marvelous, and what benefits we have by it. 170. 171. It 〈◊〉 v●… debtors to Christ in more than we are worth. 169. It is not universal, 171. wonderful many ways. 321 Religion bastard is always cruel. 204. wants not its own Martyrs. 241 Recusants rebuked. 292 Righteousness imputed, and inherent. 319. 320 Roman Doctors cannot understand the Revelation, and why. 80. How they are to be handled in handling this book. 11. They are ravening Wolves. 214 Roman state opposite to Christ under Emperors is the first beast, under Popes the second. 50. 51 S Salvation, the glory thereof, is the Lords. 300 Sanctus the Martyr. 280 Saints sealed in their hearts and foreheads. 280. 283. Particularly they are known to God. 284. their stability in glory & favour with God. 299. Felicity of Saints glorified. 224. 328 329. They need no creature. 339. Saints are both servants and sons to God. 333. How they shall know others in heaven. 237. 238. Saints, some nearer the Throne than others. 93. Militant Saints how they are said to have crowns. 93. 94 Saints triumphant not yet perfected. 161. 162. How they pray. 158. How said to reign upon earth. 177. 178. All Saints are fellow-servants 249. Their number. ibid. Sanctification. 326 Sacrifices of a Christian, are three. 175 Sardine stone. 83 Satan a restless enemy. 50. His predictions. 72. None should consult with him. ibid. He is a sore enemy to our Peace. 213. He is a Lion, but chained. 216 Satan thirsts for blood, and blood is his destruction, 214 215 Seal what it is in general. 274. Seal of God what it is, ibid. How Christ is sealed of the Father. 278. He hath the seal of God two ways, ibid. How we may know if God hath sealed us. 279. 280. Such as want his Seal, are not his. 281. Seal internal, Christ keeps it, his servants have the external. 276 Seals seven contain a general prognostication of things to come. 39 The first seal too narrowly limited by some. 29. 31. It continues to the world's end. 30. None of all the seals but the sixth is bound to a particular time. 40. sixth seal how to be accommodated. 40. 41. 251. 252. sum of the seals. 190. Fist & sixth seals explained in the seventh chapter. 43. Seals limited to seven years. 221 Seventh chapter a pendicle of the sixth. 43. 268 Service of God commended. 329. 330 Servants of Satan and sin, how 〈◊〉. 〈◊〉▪ The profit of all service we do to God, redounds to our selu●…. 335. Not to God. ibid. Yet he craves it, that he may do us good for it. 336 Scripture hath three sorts of books. 1. Obscurity thereof. 128. Why Papists call it obscure. 129. Perfection of it. 132 Sight threefold. 161. Natural sight is no comfort without the spiritual. 63. Sight which S. john saw, was internal, imaginary, and intellectual. 61. Sight of God what it doth. 79. Who shall get it. 178. Sight that Saints have ●…ur of the body. 237 ●…igne of the Crosse. 277 Similitudes of holy Scripture are from most excellent things in Nature. 300 ●…inne an uncleanness. 317 Song of Saints why called a new Song. 165 Souls immortality. 238 Spirit, how S. john was in the Spirit. 75 Spanish Army handled not unlike the Syrians of old. 213 Stars falling like figs, what they signify. 258 Sun darkened. 249. The heat thereof hurtful to m●…ny. 340 T Thanksgiving. 160. 310 Throne of God. 77. Court about it and before it. 78 threatenings most general admit exceptions. 292 Three things men would have from God, and he will not give them: 235. Because men will not receive one thing which God offereth to men. Ibid. Tribulation in this life. 315. It is Nebuchadnezars fire, God's Flail and Winepress. 314. As it hath an in-gate, so an outgate. 305. It is measured by God. 307 Trinity in the Godhead. 84. 113 Types should be rightly accommodated. 77. 78 V VAriety with unity, makes the sweeter Harmony. 305 Victory cannot be without fight. 302. Figured by the palm-tree. 294 Victory is sure to Saints, ere ever 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 upward, Satan's on the contrary. 70. Voice of God's mercy sounded to apostate man, never to apostate Angel. 71 Now it is a Trumpet, and a Thunder. 194. 68 The Voice which S. john heard, how it was uttored. 67. Loud and li●…ely. 69. Miserable are they who hear it not. 67 Vials and Trumpets how they differ. 46. 47 with WAlking here is by faith, not by sight. 1●…4 Washing threefold, 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 themselves. 318 White Raiment. 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 run to the creature. 256 Words last of our Lord should be best remembered. 4 Work with God should we, in the work of our salvation. 319 World figured by a glassic Sea, and the Moon. 98. 99 Best pleasures thereof like waters of the salt Sea. 101. It shall fall ere it be rip●…. ●…58. How all creatures in it shall be changed in the lost Day▪ 259 Worldlings called Inhabitants of the earth, and why? ●…46 Worship due to God only. 308 Wrath of God is a fire. 227 FINIS.