to beleeue his Word we are strong to resist Satan and he is not able to ouercome vs but if we forget the counsell of his Word we easily become a prey to our Aduersarie If we consider that we are called to be Kings to our God and hope to raigne for euer with him in heauen we will thinke shame to render our selues captiues to Satan Let vs looke backe to our first creation Animal es O homo principatu decoratum vt quid seruis affectibus Princeps creaturarum constitutus es dignitatem tuam abiicis Thou art a creature O man in thy first creation decored with Princely power why seruest thou thy affections Thou wast made the Lord of all creatures and castest away thy owne dignity Will we againe looke forward to our future glorification Non sperare potest coeleste regnum cui supra propria membra regnare non datur What hope can he haue to enioy the Kingdome of heauen who reigneth not ouer his owne members vpon earth Thus our first creation our present vocation our future glorification all of them require of vs that like spirituall Kings wee should subdue and ouercome the Deuill the world and the flesh Hee that ouercommeth shall sit with me in my Throne Our Priesthood againe consists in offering vp sacrifices to God and these may be reduced to three sorts first that we offer vp our hearts to the Lord this is the great sacrifice without which the Lord will accept nothing from vs My sonne giue me thy heart Next that we offer vp our bodies vnto him I beseech you brethren by the mercies of God that yee giue vp your bodies a liuing sacrifice holy and acceptable vnto God which is your reasonable seruing of God and this is done when we make the members of our bodie weapons of righteousnesse to God These are two then Cor Corpus the heart and the body the Lord will haue the seruice of them both Thirdly that we offer our goods vnto him as his glory and the necessity of his Saints do require it and this third sacrifice willingly followeth where the other two go before My sonne honour God with the first fruits of all thy encrease To do good and to distribute forget not for with such sacrifices God is pleased But now the hearts of men are locked vp and their hands are linked they feare to giue lest they haue not enough for themselues and the poore also but it is farre otherwise thy portion shall neuer perish by giuing out in ordinary charitie to the poore Quic quid in pauperes contuleris in coeli thesauris reconditum inâ—…enies what-euer thou bestowest on the poore thou shalt finde it laid vp in the heauenly Treasures Clementia dum licet clementiam acquire by shewing mercy when thou mayst purchase mercy to thy selfe These are all agreeable to holy Scripture Make thee friends of the riches of iniquity that they may receiue you into the euerlasting Tabernacles said our Sauiour So also the Apostle that by distributing and giuing to the poore men lay vp in store for themselues a good foundation for the time to come And we shall raigne vpon earth Vpon this place the Chiliasts ground their errour that after the Day of Iudgement the Saints shall dwell on earth a thousand yeeres at which time that Prophecie and others like it shall bee sulfilled The meeke shall possesse the earth And with this opinion many worthy Fathers in the Primitiue Church were ouertaken The Turkes also dreame of an earthly Paradise But let them passe For vnderstanding the true sense and meaning of this place we are to know that the earth in holy Scripture is sometime taken for the men that are in it Dauid cals them the men of this world these are they who as our Sauiour saith haue their portion in this life Saint Iohn commonly cals them in this Booke The Inhabitants of the earth These men are enemies to the children of God and persecute them with all their power they account them the Off-scourings of the earth and vnworthy to dwell in it But the Lord at length shall exalt his Saints and their enemies shall be made their foot-stoole Yea the soles of their feet the Lord shall lift vp aboue the heads of their greatest enemies for the wicked shall stand still vpon the earth when the godly shall be rauished and caught vp into the Aire yea the wicked themselues shall see it and shall be vexed with horrible feare when they see the man honoured whom they despised and shall say within themselues This is he whom sometime wee had in derision wee sooles thought his life madnesse and his end without honour how is hee counted among the children of God! and his portion is among Saints Now for this benefite which the Saints are sure to enioy to wit their finall victory and glorious exaltation aboue all their enemies they here praise the Lord and so hath his Maiestie most iudiciously expounded this difficult place Wee shall raigne ouer the earth at the last and generall Iudgement And this exposition is both very comfortable for Saints now lying vnder the oppression of their enemies and agreeth well with the Analogie of faith Otherwise if we take the word properly for this same earth wherein we soiourne then S. Peter tels vs that we haue to looke for new heauens and a new earth wherein dwelleth righteousnesse They lost their originall vertue and beautie by our transgression and shall receiue it againe and more at our restitution So are we taught by S. Paul The feruent desire of the creature waiteth when the sonnes of God shall be reucaled for then The creature also shall be deliuered from the bondage of corruption into the glorious liberty of the sonnes of God and then both heauen and earth renewed shall bee the proper possession of Saints renewed Where if any man demand To what vse shall this earth and visible heauens serue in that Kingdome of glorie The answer is We shall know it when we shall see it for if the Lord will restore them to stand as monuments and witnesses of that first goodnesse which hee shewed vs in the Creation and we lost in the Transgression and he hath restored againe with much more in our Redemption who can say against it But lest we seeme to pry within the Arke let our care be rather to prepare our selues then before-hand curiously to enquire of it that which now we cannot vnderstand and let vs remember that answer which Photinus the predecessor of Irenaeus gaue to the Proconsull when he demanded of him who God was He answered Et tu si dignus â—…ueris videbis Euen thou if thou be worthy or meet for it shalt see him So we if we be renewed men shall know to what vse in that Day these new heauens and new
eternall felicity of the Church Triumphant in the one and twentieth and beginning of the two and twentieth chapters In this all the Interpreters agree and make no question except that some will haue the fourth and fifth chapters to containe Visions of Prediction as well as the rest which as we haue said cannot be for the opening of the Seales out of which comes the discouery of things to come beginneth at the sixt chapter Now to take vp rightly the Method of the Prophecy of the estate of the Church Militant let vs keepe in minde that ground laid by S. Augustine and Primasius that it is Prophetia saepius repetita not one continuall Prophecie but a Prophecie repeated and that not doubled onely as was the dreame of Pharaoh to shew the certainety of the 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 Prophecie which is of Antichrist is doubled the one not much different from the other in matter but in the manner of handling The whole Visions of this Prophecie concerning things to come in the Church Militant are three euery one of them diducing in a diuerse manner the state of the Church from the daies of Christ to his second Comming The light that led me to this order did breake out of the bosome of the Book it selfe and the attentiue Reader may easily perceiue that which by diligent reading was conceiued by me that euery one of these three Prophecies is concluded with a propheticall description of the day of Iudgement vnder such Types as it was represented to S. Iohn I would therefore warne the Reader who desires to vnderstand this Booke that when he commeth to the description of the day of Iudgement hee stand there and resolue with himselfe that the Prophecie which followeth it beginneth againe as wee say ab Oâ—…o to shew out the estate of the Church in matter as I said or then in manner different from the former The first Prophecie is Generall and ends in the sixt chapter with a propheticall prediction of the day of Iudgement in the sixt Seale all the difficultie will be about this but we will shew our reasons when we come to it The second Prophecie beginning at the eighth chapter is more Speciall and is concluded in the end of the eleuenth chapter with a propheticall Narration againe of the day of Iudgement which no man can deny The third Prophecie beginning at the twelfth chapter is Particular for it leaueth all other enemies and pointeth at Antichrist and at the end of the twentieth chapter ver 11. it is concluded with a Propheticall Representation of the day of Iudgment so cleerely that I hope it shall haue no contradictor The first Prophecie which is Generall THe first Prophecie in effect is a generall Prognostication proposing a short and summary view of the state of the Church specially vnder violent persecution to the worlds end which is this In the first Seale is declared how Christ shall go through the world riding vpon the Ministerie of the Word preaching the Gospell by his seruants where and when it pleaseth him In the second Seale we are fore-warned that this shall not be without trouble for Satan and his instruments shadowed by the Rider on the red Horse shall in bloudy manner persecute the Preachers and Professors of the Gospell Yet are we told in the third and fourth Seale that they shall not escape vnpunished for thereupon followes the blacke and the pale Horse with their Riders figuring famine pestilence and other horrible plagues of God that shall come on the world for contempt of the Gospell And because the sword famine pestilence do not so go through the world that the godly are exempted from them In the fifth Seale the estate of Saints troubled on earth for the testimony of Iesus is set downe in most comfortable manner and then as they tryed in the fifth Seale for the day of reuenge and iudgement so at the opening of the sixt Seale the horrible day of Doome appeareth to the terrour of the wicked We are not then to binde any of these Seales except the sixt to a determinate time but take them vp as extended to all times during the worlds endurance Farre lesse to expound these Riders on the Horses of Roman Emperours other particular persons as we haue shewed before In this first Prophecie there is no difficultie except about the sixt seale whether or not it doth fore-shew the day of Iudgement and about the seuenth chapter how it followeth and dependeth on the sixt and how it is a pendicle of the first Prophecie Concerning the first we hold thus that the sixt seale containes a propheticall prediction of the last Day Against this there are two opinions Some thinke that it is a Prophecie of heresies apostasies and defections from the faith Others that it is a prophecy of some fearefull temporall iudgement but neither of these are to bee receiued The Text it selfe militats directly against the first opinion that the darkening of the Sunne and Moone the falling of the Starres admitteth not any Allegoricall interpretation of any darkenesse to come by Heresie and Apostasie for it is plainly said in the fifteenth verse that Kings Great Men and Captaines were afraid when they saw the fearefull change of the creatures they hid themselues in dennes Shall we thinke here that it was Apostasie and Heresie obscuring the light of the Gospell that made them to cry out Mountaines fall vpon vs and couer vs. No so farre were they from all feare for that matter that by the contrarie they reioyced in it Emperours I meane great men and Captaines being themselues chiefe Authors Actors and Allowers of these Heresies which darkened the Sunne Yea it is very well knowne that they either by allurements entised others or by violence forced them to make Apostasie and Defection from the Truth Neither is it to be vnderstood to bee a denuntiation of any temporall or externall iudgement for these reasons First there is here an vniuersall change made of all creatures in heauen and in earth Next all the persons of the wicked not of one Nation or Kingdome but of all are vniuersally here iudged and that vnder seuen rankes Thirdly it is expresly called in the Text The great Day of the Lord his wrath The like stile I know is also giuen to daies of temporall iudgement yet conioyne this with the rest of the Reasons and compare it with other places where wee finde the like phrase the matter shall be cleere Sith the seuen Vials are the seuen last plagues of force we must grant that the last Viall powreth out the last wrath of that great Day which concludeth all wrath in this life and beginnes that endlesse wrath in the life to
PATHMOS OR A COMMENTARY ON THE REVELATION of Saint IOHN diuided into three seuerall Prophecies THE FIRST PROPHECIE contained in the fourth fift sixt and seuenth Chapters By Mr. WILLIAM COWPER Bishop of Galloway Abacuk 2. 3. The Vision is yet for an appointed time but at the last it shall speake and not lye though it tarry waite for it shall surely come and shall not stay LONDON Printed by George Purslow for Iohn Budge and are to be sold at the signe of the greene Dragon in Pauls Church-yard 1619. TO THE RIGHT HONORABLE LORD my Lord of Binning President of the Colledge of IVSTICE Secretary to his Maiesty and one of his Highnesse most Honorable Priuy Councell in both the Kingdomes MY LORD THIS Prophesie was properly cōpared by Primasius to a precious Gemme or Orientall Pearle not found in the clifts of rockes or shels of fishes but sent from Heauen for a Present to the Church on Earth by Iesus the splendor of the glory of his Father and that bright Orient which hath visited vs from on high He giueth it in a Loue-token to his Church who for it gaue himselfe to the death Doubtlesse it must bee some great Present which is sent from so great a King by the hand of that Seruant whom he loued best in the world This Iewell hath come in the hands of many who being strangers not acquainted with Canaan from which it came haue out of wrong conception iudged it to bee adulterine But all the Lords Lapidaries who haue seene the precious stones wherwith the walls of Heauenly Ierusalem are garnished haue easily perceiued this to be from heauen also yea and among all the rest most admirable for it partakes with all these both in color and vertue and serueth Saints not for decoration onely but declaration also of many secrets which greatly concerne their state Of old Vrim and Thummim were placed by God in that Pectorall of the high Priest called by the Iewes Hosen by the Greekes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but what it was or how by it God gaue answere to his people Israel many Diuines in that point are diuinators speaking more out of coniecture then certaine knowledge Iosephus records that these stones by change of their colour gaue signification of things to fall out eyther aduerse or prosperous Sigonius in his Treatise of the Hebrewes Republick seemes to haue followed him The report that Suidas brings from an vncertaine Author is as vncertaine as the Author that if battell was imminent the stones turned red if death was foretold they turned black if no change of estate was to ensue then the stones changed not their colour at all One thing is sure God by them gaue answere to his seruants that sought him as may bee cleared by many places of Scripture But of this booke wee may boldly affirme that it is indeed a heauenly Oracle foretelling in types the truth of things as they were to fall out to the worlds end at the first it sheweth a white colour importing comfortable grace by the Gospell now and immortall glory hereafter Incontinent it turneth to a red colour foreshewing bloudy persecutions which Saints must suffer before they enioy the Crown Then againe it appeareth with a blacke colour to declare that blackenesse of wrath temporall and eternall which abideth the enemies of the Church In some parts it looketh darke in others cleare like the Christall yet through all more or lesse transparent and therewith variable with sundry sheddes among which most apparant are three seuerall rankes of Seuens stretching themselues in most comely order through this Iewell and wherein the Lord hath secretly inclosed treasures of manifold wisedome In the Seales vnsealed secrets are disclosed In the Trumpets battels are denounced In the Uials plagues are powred out The purpose in these three is not one yet by a comely proportion and correspondence doe they answere one to another Many haue handled this Iewell not to finde it by their labour that were impossible but to finde themselues by the valew of it For that cause among others I haue also looked vpon it truely for none other end but that I might learne from it and now what I haue seene I shew submitting my selfe to the Church for whose profit I haue taken these paines If the light of the booke hereby be any way encreased and comfort arise to the good Christian the praise is the Lords and vnder God thankes is due to your Lordship for by your louing counsell care I haue beene relieued of many intricate matters of Law and found the greater leysure and liberty both to attend my studies Thus hath your Lordship beene a Mecaenas to me indeed Good men oftentimes are forced to expresse great affections by small meanes and so now it fareth with me yet I trust your Lordship will esteeme of mee not as I am but as I desire to be on your behalfe But it is no reason I should requite deeds with words I know your Lordship doth neyther like them nor need them Where Vertue giueth out her beames euen her enemies are forced to acknowledge her glory yet thus much out of duty must I speake that by many Coards of loue hath your God bound you to be thankefull to him Vertue is weake without some aduersity neither can that felicity bee found on earth that communicates not with some crosse Some are raised to wealth but the lesse regarded by reason of their base Linage Some Noble by parentage but depressed with pouerty many beautified both with Nobility and riches who want the delight of children others haue the comfort of children but with the turning of a few yeares they turne crosses vnto them there is no estate so prosperous against which there is not iust cause of complaint Thus runneth the common currant of worldly courses here on earth But will your Lordship turne your eyes a little from others and looke to your selfe you shall see what cause your Lordship hath aboue others to say with Dauid Many wayes hath the Lord beene beneficiall to his Seruant beeing for Linage descended of a wise and worthy Father of an Honourable Family famous among many others of that most flourishing Trybe of Hammilton Honourable also for the places of honour which you possesse but much more for the vertue whereby you haue worthily deserued them for it is a greater thing to deserue Honour then to haue it but where by Vertue it is obtained by Wisedome encreased and by good Gouernement reteined all which are euident in your Lordship What can be more Your children thankes be to God no crosses but comforts like branches of the Oliue promised to such as feare God they stretch out themselues from the sides of your Tabie and without disparagement are matched with the mighty Cedars of the Land For your selfe I haue nothing to say but that which I know no man can gaine-say If quickenesse of ingine vigour of ready witte wisedome in words discretion
to men Who can patiently heare this that the Angel hauing the seale of the liuing God is Constantine the Great Or that the Angel who offers vp the prayers of all Saints is Constantine the Great This is as it seemes to put violent hands in the booke and force it to follow the phantasie of man as hereafter by this and many other more shall bee God willing at greater length declared I reserue â—…o the man that Christian loue and reuerence that becommeth in the Lord but hee must giue me leaue to pleade for this prophecie which as a most precious pearle our Lord in these last times hath presented in a Loue-token to his Church It is a griefe to see how the comfort giuen therein is empaired the maiestie and amplitude thereof restrained by binding it to particular persons and times Peter du Mouline Minister of the reformed Church in Paris his booke printed at Oxford in the yeere 1613. intreates and shewes the accomplishment of the Prophecie from the twelfth chapter to the eighteenth Piscator printed Herbornae in the yeere 1613. diuides this booke into three parts first a preface or preparation to the seuen Epistles in the first chapter Next a Narration of the estate of the Church first Militant present then and that was after to follow then Triumphant Thirdly a conclusion from the sixt verse of the two and twentieth chapter to the end Patrike Forbes Laird of Corse our Countrey-man a godly and learned Pastor his book printed at London in the yeere 1613. layes downe a plaine and easie method of this prophecie Beside the Inscription and conclusion the body of the booke consists for the most part saith hee of a propheticall Narration and it is two-fold First of things which then were Next of things to be done thereafter And this Prophecie of things to be done hath first a generall Introduction in the fourth and fifth chapters then a speciall Storie in the rest In the Seales are types of the first sorrowes wherewith God shall plague the world for reiecting the Gospell the sixe Trumpets denounce second sorrowes and the seuenth affoordeth seuen Vials of the last wrath for full and finall destruction of the enemies Piscator hath a short Analysis with Notes on euery chapter printed Herbornae Nassouiorum anno 1613. Cotterius a learned Writer his booke printed at Somer in the yeere 1615 makes this Reuelation threefold 1. Apocalypsis expansa 2. Contracta 3. Restricta A Reuelation extended contracted restrained The large or extended Reuelation containes a cleere Exposition of all things this continues from the fourth chapter to the ninth verse of the nineteenth and it is diuided into ten Classes The Reuelation contracted repeats these same things more shortly and is contained in the rest of the nineteenth chapter this he diuides into three Classes The Reuelation restricted is yet more narrow then the preceding this hee places in the one and twentieth and a part of the two and twentieth chapters and this containes but one singular Classe Petrus Artopaeus hath first a short Introduction for vnderstanding this Prophecie after a short explication of euery chapter in order The summe of all hee comprises in these few words Christus quia olim discedens in coelos promisit se semper Ecclesiae suae adfore consolabundus apparens reuelat ei suae Ecclesiae formam fortunam successionem ad finem mundi vsque Because Iesus Christ when hee ascended to heauen promised that hee would bee with his Church at all times in comfortable manner he appeares here vnto her and reueales her forme fortune or accidents to befall her her succession vnto the worlds end And this he doth vnder seuerall types images or representations partly particular as in the first second and third chapters partly generall as in the fourth fifth sixt and seuenth c. whereof some figureth heretiques some tyrants some the Church and some the Monarchie His booke is printed at Frankford in the yeere 1549. Ioannes Auentrotus a Gentleman as it seemes of good credit hath some discourses vpon this Prophecie by way of an Epistle sent to the King of Spaine and presented as he writes by the Duke of Lerma and graciously receiued of the King hee seemes to restraine it somewhat strictly to the Belgic Battell the blame whereof hee casts on the Pope not sparing to affirme that these wars shall hasten the end of Antichrist his grandeur Hee witnesseth of himselfe that hee liued a long time in the Canarie Iles plunged in the puddle of Papistry at length by reading the Councell of Trent and conferring it with holy Scripture he found a direct discordance of the one from the other and thereupon resolued to transport his house into the Low Countries By the way hee visited the Court of Spaine where he spared not to communicate his minde to the Duke of Lerma and Andreas de Prada the Kings Secretarie not onely concerning matters pertaining to State but Religion also these concerning Religion the Duke of Lerma willed him to communicate by himselfe to the King the King for that cause appointed Andreas de Prada to conferre with him for his better information As the Authour reports this Secretaric was a man who feared God loued truth and was not far from the knowledge thereof In the conference hee was twice moued to confesse By your Arguments saith he it is not impossible but that the Pope must be Antichrist yet did he counsell him rather to write his minde in his owne Countrey then there whereupon the Authour went forward in his iourney and hauing accomplished it he writes from England in the yeere 1610. Octob. 12. another pithic Epistle against the Kingdome of Antichrist which as he saith the fore-said Secretary according to his promise presented to the King of Spaine In it he boldly affirmes Romanam Religionem falsam esso doctrinam Papam Antichristum Bellum Belgicum regni Antichristi sinem suturum esse In this last point onely as I said he seemeth too strictly to restraine this Prophecie I haue written this at the greater length that we may remember how in all parts of all sorts of persons God hath his owne yea euen there where Satan hath his Throne and that it is not a difficill thing to the Lord to open a dore for the Reuelation of his Gospell among the most desperate enemies thereof when his appointed time shall come Let the Pope and his Tulipantic Frogges assure themselues that they who this day are their greatest friends shall ere it be long become their most fearefull foes for so long shall the Kings of the earth giue their Kingdome to the Beast vntill the words of God be fulfilled That being done They shall hate the Whore and make her desolate By the course of things to naturall men it may seeme to bee farre otherwise but let vs waite vpon the word of the Lord which is most sure and cannot faile His Epistle
may be armed to resist them In the Vials againe the Lord commeth forth in araied battell against the enemies of his Church rendring plagues proportionall to these sins by which they impugned and corrupted true doctrine This not being considered hath moued many iudicious men to thinke that for time and matter the Trumpets and Vials are both one but in truth they are not For cleering this matter once for all let vs remember how in the most obscure Prophecies of this Booke the Lord hath secretly laid downe a key which if men can finde they shall bee the more able by it to open the Prophecie Reade the fifth and sixt verses of the sixteenth chapter Lord thou art iust because thou hast iudged these things for they shed the bloud of the Saints and Prophets and therefore hast thou giuen them bloud to drinke In the Trumpets the wicked giue battell to the Lord In the Vials the Lord iudges and repaies them with plagues proportionall and correspondent to their sinnes It shall bee made plaine to him that reades without preiudice compare euery Trumpet with the correspondent Viall and yee shall see in the one men impugning the Truth of God and in the other God plaguing them correspondently In the Trumpets Antichrist riseth by degrees till he come to his height in the Vials God casts him downe by degrees To leaue the rest and compare but one In the fifth Trumpet Antichrist following his fore-runners commeth forth like a fallen Starre openeth the bottomlesse pit and bringeth out a smoake which darkeneth both the Sunne and the Aire that is both the light of the Gospell and glory of the Church for which the righteous Iudge in the fifth Viall powreth out wrath on the Kingdome of the Beast and darkneth his Throne the like throughout all the attentiue Reader may obserue comparing euery Trumpet with the correspondent Viall Thus in the Trumpets and Vials haue we seuerall Prophecies of seuerall times and matters yet standing in a relation the one to the other the practices of the enemy against the Church being pointed out in the Trumpets their punishments proportionall comming from God expounded in the Vials I haue the oftner and more plainely repeated this because I know how difficill a thing it is to draw men from their fore-stalled and preconceiued opinions Now the parts of this Prophecie are two first we haue a Preface in the first fiue Verses of the eighth next we haue the Prophecie it selfe continuing to the end of the eleuenth The Prophecie hath two parts first a prediction of the darkning of the light of the Gospell and obscuring of the face of the Church visible by heresies this we haue in the eighth and ninth chapters Next a prediction of the restitution of the Gospell againe and of the Church to her former avowed liberty so I meane for it was neuer nor cannot vtterly be abolished This is comfortably represented by the commandement giuen to S. Iohn to eate the little booke and to go and prophecie againe as also by the measuring of the Temple figuring the building and restitution of the Church defaced before by Antichrist bereft and spoiled of holy Scripture contained in the little Booke and of these spirituall Ornaments which made her glorious in the eyes of God and comfortable to the hearts of men This restitution of the light and reformation of the Church after the horrible darkenesse wherein our Fathers before vs were plunged is a working in our daies praised bee God for it And this second part is contained in the tenth and eleuenth chapters in the end whereof this second Prophecie is concluded with a Propheticall Prefiguration of the day of Iudgement The third Prophâ—…ie which is Particular THE third Prophecie of this Booke beginneth at the twelfth chapter and continueth to the end of the twentieth It is more Particular then any of the former for in it the Spirit of God passing by all other enemies or then in it touching them very lightly insists at more length then hee hath done in any of the two preceding Prophecies to fore-warne his Church of the troubles she was to suffer vnder Antichrist And this the Aduersaries themselues are forced to confesse that this Prophecie from the twelfth chapter forward is a prophecie of Antichrist so Viega and Ribera doe affirme before their Commentarie on the twelfth and it is necessarily to bee obserued for that which God willing after we shall heare The order obserued in this Prophecie is this shortly first the Capitall and Arch-enemie of the Church to wit Satan the Serpent that old Dragon is at length described in the twelfth chapter His restlesse fighting against the Church figured there by a Woman without intermission or yeelding euen when he is ouercome is plainely set downe in fiue seuerall Battels Here let mee remember the Christian Reader for commendation and confirmation of our Methode that those Interpreters who follow on this Prophecie by one continuall course of time when they come to the twelfth chapter are forced to go back againe to the daies of Christ the Booke maketh so plaine and easie methode for it selfe that men cannot winne by it Next in the thirteenth chapter wee haue described Satan his two principall Instruments by whom he fighteth against the Church these are figured by two Beasts the one Beast hauing seuen Heads and ten Hornes described from the first verse to the eleuenth This Beast signifies the Whole State of Rome opposite vnto Christ vnder whatsoeuer Title Head or Name and this manner of way that whole State opposite to Christ being considered in one Incorporation as making vp one Beast the Apostate Pope is described in the first Beast and maketh vp the seuenth and the last Head thereof But here two things are to be considered that albeit the troubles of the Christian Church proceed from the two last heads of the first Beast to wit from persecuting Emperours and persecuting Popes for in the daies of S. Iohn the first fiue Heads of the Beast were gone and away as he witnesseth chapter 17. verse 10. Yet that the Beast might be the better knowne he is described with all his Heads whereof persecuting Emperours gouerning the State Romane opposite to Christ was the sixt Head and persecuting Popes comming in the Emperours place when he was turned away made vp the seuenth Head The other thing to be marked here is that albeit the Pope be described in the first Beast with seuen Heads and ten Hornes as being the seuenth Head of the Beast yea and the Mouth thereof yet because the Lord Iesus fore saw that the Papall Power was to be the last the longest the greatest most dangerous enemy of the Church vnder the shadow of a Christian profession it pleaseth the Lord for the greater comfort and confirmation of his Church to figure that Kingdome of Popes in a Vision by it selfe and that
vs and bids vs come but causes vs to come Blessed is the man whom thou chusest and causest to come to thee Now blessed bee the Lord who hath giuen vs mercy after wee had sinned which hee hath denyed to reprobate Angels and men and after we had fallen hath raised vs vp againe to inherite heauenly places where hee hath condemned them vnto vtter darkenesse And the Lord who euery day cals vs to come to him draw vs vpward and cause vs to come according as he cals And I will shew thee things which must be c. Prediction of things to come made by God are vndoubted arguments that they fall not out by hap but as they are ruled by his Prouidence who fore-tels them therefore the Lord vendicates this praise to himselfe that hee onely can tell things which are to come Shew the things that are to come hereafter that we may knew that yee are gods thereby also declaring that none but the Lord can truely fore-tell things to come As for Satans Predictions they are either out of experience which hath taught him by the collection of naturall causes to fore-see the effects arising of them or else he hath them by reuelation from God It was easie for Satan to fore-tell the death of Achab in the battell against the Aramites for he heard the decree of his destruction giuen out in the Court of heauen and himselfe was directed as a Burrio to execute it They are miserably blinded who consult with Satan to know things to come from so cursed and wicked a spirit as he is good tydings came neuer vnto any nor neuer shall When his Responses are peremptory then are they deadly like that which he gaue vnto Saul To morrow at this time thou shalt bee with mee Otherwise they are deceitfull like that which he gaue Heraclius Gentem circumcisam ipsius Imperium vastaturam That a circumcised Nation should destroy his Empire Wherupon Heraclius persecuted Iewes and Christians but had no minde that Mahumetists were circumcised also who were indeed the destruction of the Empire But to returne it is not so with the Lord his knowledge is not acquired by experience nor deriued from any other For who was his counsellour In the volume of his booke are all things written that euer tooke fashion hee knowes with one looke all his creatures what and when they were are or will bee what they can do or what shall bee done with them He is all Vnderstanding and of himselfe and by himselfe Hee sees all things as they are hath beene or shall bee Which must be done This is for our comfort that the things prophecied in this Booke must bee done Scornefull men thinke it impossible the power of Antichrist and his Confederates is so great and they aske how it can be But where the Lord sayes that hee will do a thing it sets not man to enquire How shall it bee done O but now saith the mocking and faithlesse Papist God workes no miracles this was the word of one of that sort when the Spanish Armado approached to our Coasts not content to triumph ouer men but ouer the very heauens as though the Lords Arme were shortned The Lord now a daies said he workes no miracles But how then was that Armado destroyed Inuincible marrowlesse matchlesse in their iudgement was it in respect of man Who did it then Was it not the hand of God from heauen which ouerthrew them Be silent therefore O yee blasphemous mouthes aske not how can these things be done It is sufficient the Lord hath said They must be done None of the words of the Lord shall fall to the ground As himselfe is vnchangeable so are his decrees figured therefore to Zacharie by Mountaines of Brasse Babylon assuredly shall fall Rome shall bee ruined the Whore shall be condemned the Kings of the earth which now giue their Kingdomes to the Beast shall ere it be long hate the Whore and strip her naked God shall put it in their hearts to do so This is fore-told in this Prophecie and here the Lord saies They must be done Here then we haue the generall matter of this Prophecie it is a prediction from this fourth chapter of things which shortly must bee done hereafter here we haue Persecutiones tribulationes Ecclesiae postea consolationes remunerationes maiores first the persecutions and tribulations of the Church afterward consolations and large remunerations thereof They are farre mistaken therefore who expound this Prophecie of the foure Monarchies and referre it to things done in the old Testament VERSE 2. And immediately I was in the Spirit and behold a Throne was set in heauen and One sate on the Throne AS the Lord called vpon his seruant S. Iohn 〈◊〉 him come vp namely to the sight of greater Visions then bad bene reuealed to him in the first Vision so now he carries him vp and the calling of God is effectuall in him Thus the Lord worketh that in his children which he craues of them and what he commands he causeth them do it How this was done hee declares when hee saith I was in the Spirit that is Alienatus ab omni exteriorum sensuum vsu atque ecstasi mentis raptus in intensissimam eorum quae mihi ostendebantur considerationem diuorced from the vse of the externall senses I was rauished to an inward consideration of these things which were shewed vnto mee Hee saies he was in the Spirit Non quod esset absque corpore sed quia nihil per corpus vidit audiuit sensit Not that hee wanted a body but because in all these Visions he heard and he saw and he felt nothing by the body Spiritus eius docendus à spiritu docente assumptus est vt alta mystica posset intueri his spirit that was to bee taught is assumed and carried vp by the Spirit of the Lord that taught him to the contemplation of higher and more diuine Mysteries then could be learned by bodily sense In a word his body being relinquished for a time and left senselesse the Visions are presented to his spirit it being vnable at one time both to animate the earthly and inferiour body and to conceaue heauenly and superiour mysteries reuealed vnto it This hee meanes when he saith I was in the Spirit not that the soule as yet was dissolued from the body but because in respect of operation it did not animate the body after the wonted manner The body is a great impediment to the familiar conuersation of the soule with the Lord. The soule cannot at one time exercise her ordinarie office in the body and feele the Lords extraordinary presence also and therefore the Lord when he would reueale his secrets to his seruants in most familiar manner hath beene accustomed to cast them for a time into a trance as we speake to
hath reueiled out of this Booke to my Saints This is the summe of all The rage of man shall turne to the praise of GOD The LORD shall haue glory his Church victorie and the Enemies therof shame and confusion Three things haue we in this chapter first a description of this Booke of the Reuelation secondly a description of the Lambe of God who openeth it thirdly thankes giuing for it both of men and Angels And I saw Wee may perceiue heere in the entry how new sights and new Reuelations are multiplied vpon Saint Iohn the Lord beganne to be familiar with him and still he continues for whom he loueth he loueth to the end and causes them to encrease with the increasings of God like the Sunne ascending to the noonetyde of the day Balaam and Balac both may conspire to curse Israel but it cannot be Putiphar may imprison Ioseph but God shall be with him Domitian may banish S. Iohn vnto Pathmos from the fellowship of men but not from the fauour of God euen there shall the Lord be familiar with him What Isaac spake of Iacob stands as a sure decree to all the Saints of God I haue blessed him and he shall be blessed Of the manner of this sight wee haue spoken once for all in the beginning of the fourth chapter No doubt many of the Lords deare children wish they could see the like such a sight as S. Iohn saw or S. Paul saw when he was rauished into the third heauens The one tels vs what he saw for it was shewed vnto him that hee might shew it to the Church The other tels not what hee saw yea professes that the sight hee saw is more then euer man heard or saw or man his heart is able to vnderstand and this is to prouoke vs to long for that Day wherin we shall be capable of this sight In the meane time if we see not such sights as they saw let vs reuerence the Lords dispensation now we walke by faith not by sight the time when wee shall see is comming now happy are wee if we do beleeue A Booke We must still remember that in all this Prophecie the Lord dimits himselfe to vse such formes and representations as we are best able to conceiue Properly God hath no booke â—…e needs not any such help of memory but allusion here is made to Kings who haue beside them bookes containing Lawes whereby they rule their people or else the ancient Acts and Monuments of their Kingdom as was that booke out of which Ahasuerus learned what good seruice Mordecai had done vnto him The Lord hath his booke also but farre exceeding theirs for they haue onely a Register of things which'are done they cannot tell what is to be done and farre lesse can they preuent it but the Lord hath in his Booke a perfect record of all things which haue beene are or shal be to the worlds end they are all appointed by himselfe Now what is meant by this book is not agreed vpon by the Interpreters Victorine whom many follow calls it the old Testament Others more generally the whole Scripture But was not that Booke opened till now And is it not plainly told Saint Iohn by the Angel that the things foretold in this booke are such as were shortly to come to passe not such as had beene done before What Cotterius had for him by this booke to vnderstand vitam life and by the strong Angel to vnderstand Legem or the Law which none can fulfill we leaue it to himselfe and his opinion also The matter is so plaine out of the course of the Text that it is strange men will not take light out of Gods hand when he offers it vnto them for doth not the Sonâ—… take this booke from the Father Doth he not open the seales thereof and let Saint Iohn see what was written in it Is it not the very first and authentike volume of this Booke of the Reuelation the copy and transumpt whereof Saint Iohn drawes out as he is commanded and sends it to the Church al the whole circumstances of the Prophecie make it so cleere that it is strange how men too much enamored with their own coÌ„ceptions should not haue perceiued it But because in holy Scripture often mention occurres of sundry Bookes which are ascribed to God let vs once for all remember they are to be reduced to one of these two sorts they are either metaphoricall or materiall the first so called in respect of the metaphor or borrowed speech the other so called in respect of the matter The metaphorike bookes are either vniuersall or speciall vniuersall are two one mentioned by Dauid In thy booke were all things written which in continuance of time were fashioned And this booke is the most large as being a perfect register of all things all persons of all times and this is the Booke of Prescience The other is the booke of Conscience which albeit it be not so large as the first yet I call it Vniuersall because all men without exception haue it they write it with their owne hand haue it in their owne custodie and therefore shall not be able to speake any thing against the testimony thereof Speciall bookes againe are also two one called by Moses The booke of life contayning a roll of all Gods Elect the other called by Malachy A booke of remembrance wherein the Lord registers the words and workes of the wicked this booke God hath in his keeping and it is euery way conforme and varies not from the booke of conscience that the wicked haue The booke materiall is the Bible whereof this booke of the Reuelation is a part S. Iohn sees it first heere in this vision and then as I said extracts the iust copy of it and sends it to the Churches Written within and without For vnderstanding of this wee must know that the forme of bookes they vsed of old was not like ours they were long Roules euery sheet at the end of another extending in length folded and rouled vp about a peece of tree or some other such thing they might conueniently bee distinguished by seales for the seale of the first being opened all written in it might easily haue been read the rest not so vntill the remaining seales were opened also they were commonly written on the one side except where the aboundance of matter forced them to write on the backe then were they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the sixt chapter it is said that the heauens passed away like a scrole for a scrole of parchment beeing opened and spred out in length if it be let goe by him that holds it returns speedily into a round againe Ezekiel makes mention of the like Roule of a booke spred before him written within and without And as to Ezekiel the Lord presented a roule containing that which
a soueraigne preseruatiue against all poyson The Beasts of the field as they record attend till the Vnicorne dip his horne in the water then come they and drink Properly therefore is the Kingdome of Christ expressed by the Vnicornes Horne of all other the most firme and durable the most beautifull the most profitable Hee hath changed the bitter waters of Marah and made them sweete neither is there any thing so deadly which his Horne healeth not and makes it to serue for the saluation of his owne And seuen eyes As in his seuen Hornes his complete power is signified so in his seuen Eyes his complete Wisedome These two do greatly commend the royall authority of our King Hee is wise and will do nothing that he should not for hee sees all and knowes perfectly the quality of euery creature the estate of euery cause Againe he is strong and able to do whatsoeuer he will His Eyes are of two sorts Eyes of Prouidence and Eyes of Grace by his eyes of Prouidence hee lookes vnto all things and there is no place nor people in the world to whom these Eyes are not extended but by the Eyes of his Grace hee lookes to his owne as hee did to Ierusalem restored and sends them this blessing Grace Grace be vnto it And heerein hath the Lord magnified his mercy toward vs aboue many other more mighty Kingdomes in the world that where by the Eyes of his Prouidence hee lookes vnto the rest he hath cast the Eyes of his Mercy and Grace vpon vs The Lord hath not dealt so with euery Nation Yet more plainely In the Text these seuen Eyes are expounded to be the seuen Spirits of God sent forth into all the earth Seuen is the number of perfection noting that fulnesse of grace which is in the Lambe for hee receiued not the Spirit by measure and what hee hath receiued hee retaines not to himselfe but as here is said hee sends it out that of his fulnesse we might all receiue grace for grace And hereof commeth the continuance and conseruation of the Church vpon earth because it is continually furnished with grace frō the Lamb hee hath the seuen Starres in his hand and holds them out to such parts of the world as pleaseth him he furnishes graces of his Spirit to his seruants the Preachers according to the times wherein they liue yea and to euery one of his Saints in particular This same Lord who once according to his promise sent downe the holy Spirit in a visible manner vpon his Apostles in the similitude of fierie clouen Tongues doth daily send him from the Throne of Grace in an inuisible manner And this was properly figured in a Vision to Zacharie wherein hee saw a golden Candlestick with seuen Lampes euery Lampe hauing a seuerall pipe through the which Oyle for intertainement of the light in euery Lampe is conueied from the two Oliues which stand before the Ruler of the world Let therefore Satan and his instruments rage as they list let them labour what they can to put out the light of the Candlestick yea let them presume that it is possible for them to roote out the very name of Israel from vnder heauen yet it cannot be for the stability and continuance of the holy Ministerie in the Church with light and grace in it stands in this that it is furnished from heauen the Eyes of the Lamb looke on his Saints and he sends downe his Spirit vpon them and from the Ruler of the world the oyle of Grace is by secret pipes and conduits conueied to his Candlesticke on earth And who is able to interrupt the course thereof VERSE 7. And he came and tooke the Booke out of the right hand of him that sitteth vpon the Trone HEre in effect no other thing is represented then that which was openly proclaimed from heauen first at Iordan next vpon Mount Tab◅ This is my beloued Sonne in whom I am well pleased heare him For by this Type the Lord Iesus is declared to bee the onely Doctor of his Church who receiues the Booke from the Father and out of it reueales to his Church the counsell of God which neither Angell nor man was able to doe As Moses went vp to the Mount and receiued the Tables of the Law and gaue them to Israel so our Mediator who came from the bosome of the Father hath brought downe to vs the knowledge of his Will Let vs not presume to go vp to the Mountaine to enquire any thing which our Moses hath not taught vs left wee die let vs remember our place and stand low wee are disciples bound by diuine Proclamation to heare him whom the Father hath sent vnto vs if we would be saued VERSE 8. And when hee had taken the Booke the foure liuing creatures and the foure and twenty Elders fell downe before the Lambe hauing euery one harps golden vials full of odours which are the prayers of the Saints NOw followes the third part of this Chapter containing a three-fold thanksgiuing for the benefit of this Reuelation The first song is sung by Angels and redeemed Saints coniunctly in the eight ninth and tenth verses The second is sung by Angels seuerally in the eleuenth and twelfth verses The third by all creatures in their kind in the thirteenth verse whereunto Angels againe and redeemed Saints say Amen in the last verse Cotterius confesseth that this place did trouble him greatly and no maruell for the foure beastes he expounds to be Veritas Euangelit quadri◅ormis the fourefold verity of the Gospell No maruell therefore as I haue said that both he and others who expound the foure and twentie Elders to be foure and twenty bookes find themselues straited with this place wherin the Spirit of God plainly expoundeth himselfe that the foure and twenty Elders are they whom God hath redeemed by his bloud out of euery kindred tongue people and Nation But leauing them this comes heere first to bee obserued that as before they fell downe and worshipped the Ruler of the World that sits vpon the Throne so now they fall downe and worship the Lambe Saint Paul vseth this as an argument to proue the diuinitie of Christ Iesus taken out of the 97. Psalme Consider how great is hee of whom it is said Let all the Angels of heauen worship him Let Heretiques therefore be silent sith the vvhole Congregation of Angels and Saints redeemed worship him as GOD. In this thanksgiuing these foure circumstances are to be considered First who are the Musicians that sing Next with what gesture Thirdly what are their musicall instruments And lastly vvhat is their song The Musicians are foure liuing creatures representing the principall order of Angels neerest vnto the Throne and foure and twenty Elders representing the whole Church and companie of Saints redeemed By nature Angels and men were at
are yet stand wee debt-bound to him in so much more as hee that died for vs is more then we are What then shall we talke of any worthinesse but his And hath redeemed vs. There is the effect of Christs death to wit our Redemption We were vnder a most fearefull seruitude and bondage of Satan and sinne we sold our selues to them most foolishly now hath our Lord bought vs againe and redeemed vs Not with any corruptible thing as gold or siluer but by the precious bloud of the Lambe of God vnspotted The greatnesse of the price giuen for vs may tell vs how great his loue was toward vs who hath redeemed vs as also how desperate our danger was from which wee could not bee any other way deliuered Other Kings make conquest by sheading the bloud of their people but Iesus Christ hath conquered for vs by the sheading of his own bloud A most rare and maruellous thing and such as hath not beene heard of before The Physician drinkes the bitter potion and the Patient is cured But of this and many notable maruels to bee marked in the worke of our Redemption wee haue spoken in that Treatise on the eighth to the Romanes and elsewhere Vnto God We are loosed from the bondage of Satan that wee should be bound seruants to our God So Zacharie in his Song God hath shewed mercy toward vs that wee being deliuered out of the hands of our enemies should serue him without feare Let Libertines marke it who turne the grace of God into wantonnesse liuing a loose and dissolute life in as much as they are not bound vnto God they manifestly declare that they are not as yet loosed from the Diuell Si Christianus es vt nominaris sicut particeps es nominis eris etiam particeps vnctionis If thou beest a Christian as thou art named one as thou art partaker of the name so wilt thou also be of the vnction If thou be a Christian then Put on the Lord Iesus and study to be like vnto him For Christianisâ—…nus imitatio est Diuinae Naturae True Christianity is an imitation of the Diuine Nature Out of euery kindred There is the amplitude of this Redemption it is not limited within any Kingdome not within Canaan Now of a truth I perceiue that God is no accepter of persons Yet vniuersality is here excluded They say not Hee hath redeemed euery Nation and Tribe but some out of euery Nation and Tribe The secret Decree of God his ElectioÌ„ is executed by his Calling wherby out of the whole lumpe and masse of lost mankinde hee separateth culleth and chuseth out to himselfe so many as in his secret counsell hee hath chosen to saluation But to eschew repetition the Reader who pleaseth may looke concerning this purpose that which is written of the golden Chaine on the eighth to the Romanes verse thirty VERSE 10. And hath made vs vnto our God Kings and Priests and we shall raigne vpon earth THE benefites we haue by our Redemption are two-fold for not onely are we deliuered from that euill and miserable estate wherein wee were but are also aduanced to an high and glorious estate whereof here is mention made hee hath saued vs from wrath we iustly deserued and hath aduanced vs to grace and glory which we could neuer deserue Pharaoh his Baker would haue thought it great fauour if the King had but spared his life but the Butler was not onely deliuered from death but aduanced to the seruice of his King Not vnlike is our case God make vs thankfull for it And hath made vs. What we are in goodnesse the Lord hath made vs Wee made not our selues wee helped nothing to our first creation farre lesse to our second It is folly to dreame of a power in Nature by which man of his owne free-will is able to do good and make himselfe congruous for the receiuing of grace Noli te extollere supra Deum Confitere illi qui fecit te Extoll not thy selfe aboue God but giue glory to him that made thee Nam si ille nos fecit homines nos autem ipsi nos fecimus saluos aliquid maius illo fecimus For if hee made vs men and we haue made our selues righteous men then haue wee done somewhat more then hee Nâ—…mo recreat nisi qui creat nemo reficit nisi qui fecit None can create ouer againe but hee who created vs first none can renew vs but he who made vs. Deus est qui operatur in nobis velle perficere It is God who worketh in vs the will and the deed that thou mightst haue a will inclined to good his Calling went before thee to worke it and his Mercy did preuent thee To thinke otherwise is as Augustine said Superbus error A proud errour Firmiter rene nâ—…llam tibi facultatem inesse posse voluntatis aâ—…t operis nisi id gratuitò munere diuinae miserationis accipias Hold this for certaine that there can be in thee no power either to will or worke any thing that good is vnlesse thou receiue it freely of the mercy of God I conclude all with the testimony of that famous Councell Si quis per naturae vigorem bonum aliquod quod ad salutem pertinet vitae aeternae cogitare aut eligere se posse confirmat absque illuminatione inspiratione Sp. Sancti haereticâ—… fallitur spiritu If any man affirme that by the strength of Nature he is able to thinke or chuse any good pertaining to eternall saluation without the illumination and inspiration of the holy Spirit he is deceiued with an hereticall spirit Ab eo quod formauit Deus mutauit Adam sed in peius per iniquitatem suam Adam changed himselfe from that which God made him but he changed himselfe to the worse by his iniquity Ab â—…o quod operatur iniquitas mutatur fidelis sed in melâ—…s per gratiam Dei from that which iniquity worketh the Christian is changed but to the better by the grace of God Illa mutatio fuit praeuaricatoris primi haec secundum Psalmistam mutatio dexterae Excelsi The first change from good to euill was made by the first Transgressor the second change as the Psalmist saith from euill to good is made by the right hand of the most High And so in this Hymne redeemed Saints confesse it Thou hast made vs. Kings and Priests There is the dignity whereunto we are called inclosed in two the most honorable Offices that euer were in the world to wit the Kingdome and Priest-hood S. Peter ioynes them both in one when he cals vs A Royall Priesthood As Kings we should fight the battels of the Lord against Satan and Sinne. And here fortitude especially is required with spirituall wisedome Non enim viribus sed prudentiâ—… Diuina vincitur serpens So long as we are wise in God
signifies the Lord Iesus in whose happy fellowship and societie now they liue sub Altari id est in secretario laudis aeternae quod est sublime Altare triumphantis Ecclesiae vel sub Christi custodia et quiete This Altar is in heauen not in earth it is the high Altar of the Church triumphant their soules are in custody and quiet rest with Christ. Againe another of their owne so expounds it Sub Altari id est sub protectione et confortio Christi Vnder the Altar that is vnder the protection and fellowship of Christ. This Altar is otherwise called Paradise This day shalt thou be with me in Paradise and The bosome of Abraham and the hands of the Lord Into thine hands O Lord I commend my spirit It is also called A place before the Throne where the Lord and the Lambe and the seuenfold Spirit is Of it speakes our Sauiour Father I will that those whom thou hast giuen mee be where I am This is the place of glorified soules Neither doe those Diuines reason very diuinely who say Christ cannot be this Altar because he is the Sacrifice for he is both the Sacrifice the Sacrificer and the Altar For he offred himselfe by his eternall Spirit There it is plaine that hee is the Sacrifice or thing offred and the Sacrificer also The Altar in like manner hee must be for the Altar sanctifies the Sacrifice Now by none other was our Sauiour sanctified but by himselfe none other Altar could commend him or make him acceptable to his Father his Diuinitie sanctified his humanity and his humanity was offred by his Diuinitie and vpon it Therefore to say that another not himselfe can sacrifice him or that he can be sacrificed vpon any other Altar but vpon himselfe is as great blasphemy as to bring in another sacrifice whereby the iustice of God may be satisfied Let presumptuous blinded Masse Priests consider this That were killed that is he sawe the soules of those bodies that were killed for the Word of God Death then wee see strikes but the body Feare not them who kill the body and can do no more It is like to Nebuchadnezzar his fire which burnt the cords wherewith the three children were bound but burnt not their bodies so death can do no more but loose our bands and set our soules at liberty What shall separate vs from the loue of Christ shall tribulation or anguish or persecution or perill or sword No in all these things wee are more then Conquerors through him that loued vs. For I am perswaded neither death nor life can separate vs from the loue of God which is in Christ. Let it come and disioyne the soule from the body that it may conioyne vs with Christ. For the Word of God There is no Religion so false but it hath its own Patrones who will defend it yea and dare die for it Satan as he hath his owne Apostles so hath he also his owne Martyrs Martyres Satanicae virtutis wee must alway take heed to the cause of suffering Non poena sed causa facit Martyrem therefore he ioynes these two For the Word and testimonie which they maintained It is nothing to stand to a testimonie nay though thou shouldst die for it vnlesse thou iustifie by the Word that thy testimony is true VERSE 10. And they cryed with a lowd voice saying How long Lord Holy and True Dost thou not iudge and auenge our bloud on them that dwell on the earth NOW followes in this Verse the supplication which these soules of Martyrs send vp to God in the next verse the answer which is giuen thē The voice by which they send vp their supplication is called a crying not vocall but spirituall noting the feruencie of their desires for the words of soules whereby they speake vnto God are their feruent desires Magnus eorum clamor magnum est desiderium tum Resurrectionis tum Iudicii Their great cry is their great desire both of the Resurrection and of the Iudgement to come A small desire makes but a small voice in the Lords eares but a seruent desire causes a lowd voice Animarum igitur verba ipsa sunt desideria si desiderium sermo non esset non diceret Propheta Desiderium cordis eorum andiuit auris tua that is If the desire of the soule were not a speech vnto God the Prophet would not haue said Thou hast heard the desire of their heart How long Lord It is here demanded How is this that Saints cry for vengeance Are we not commanded to loue our enemies and to pray for them To this some Diuines answer that it is not they but the sinnes of the wicked done to them that cryes for a vengeance And they obserue that there are foure crying sinnes first the filthy sin of Sodome Because the cry of Sodome and Gomorah is great I will go downe now and see whether if or not they haue done altogether according to the cry which is come vnto me Next the oppression of the widdow and fatherlesse Thou shalt not trouble any widdow nor fatherlesse childe if thou trouble such and he cry vnto me I will heare his cry Thirdly the detaining fraudulently of the wages of worke-men is also a crying sinne Thou shalt giue an hired seruant his hire for his day for hee is poore and therewith sustaineth his life lest he cry against thee vnto the Lord and it be sinne vnto thee And againe The hire of the labourers holden back by fraud cryes and enters into the eares of the Lord of Hosts Fourthly innocent bloud cryes to the Lord for vengeance against them that shed it The voice of thy brothers bloud cryes to me from the ground And so here the bloud of Martyrs cryes But there is here further to be added that this cry of theirs is their own and proceeds not of any passion or desire of their priuate reuenge but onely of a zeale to the glory of God whose holinesse and truth they desire to be manifested as may be perceiued by the titles they giue the Lord in their prayer Non carnali sensu credendum est eos animositate vltionis accendi sed manifestum est contra potestatem regnum peccati or asse Adueniat regnum tuum Wee are not with carnall sense to beleeue that they were kindled with any heat of reuenge it is manifest they pray against the kingdome of sinne And in effect the summe of their prayer is Lord let thy Kingdome come Quid est animas vindictae petitionem dicere nisi diem extremum Iudicii resurrectionem corporum desiderare What else is it that Saints are said to cry for to be auenged but that they earnestly desire the day of Iudgement and Resurrection of their bodies Hoc dicunt non poenam malis optando sed voluntati Dei
se conformando de cuius impletione gaudent ita enim sunt coniuncti Deo vt de omni volito Dei gaudeant etiam in poenis parentum iuxta illud Laetabitur iustus cùm viderit vindictam so they pray not wishing punishment to euill men but conforming themselues to the will of God for they are so conioyned vnto God that they reioyce in euery thing which is his will yea and it were the punishment of their parents according to that The righteous shall reioyce when he sees the vengeance and men shall say Verily there is fruit for the righteous and there is a God that iudges in the earth They giue vnto the Lord two Titles Holy and True It is customable to Saints in their prayers vnto God to giue vnto the Lord such stiles as in effect containe arguments both to moue the Lord to heare them and to confirme themselues in the assurance of a fauourable answer and so do they here Because thou Lord art Holy thou canst not let iniquity escape vnpunished for euer The Lord will not take the wicked by the hand neither hath his Throne any fellowship with iniquitie And because thou art True thou canst not but performe thy word of Mercy promised to thine owne and of Iudgement threatned against the wicked How long Is the voice of them who want something which they would earnestly haue and assuredly expect they want their bodies they want their brethren for these they cry as we haue shewed before They haue now peace and ioy in heauen but not perfect so long as they want these two God hauing so prouided that they without vs should not be perfected Neque enim praestari decâ—…t integram beatitudinem dâ—…nec sit homo integer cui detur nec perfectione donari Ecclesiam imperfectam For it was not seemely that complete felicitie should be giuen till the man be complete to whom it is to be giuen nor yet that an imperfect Church should bee gifted with perfection But because the Iesuite Ribera sees this sentence to destroy the Inuocation of Saints he will haue it Hereticall and spareth not to charge Irenaeus Teytulltan Origen Ambrose Bernard with Luther and Caluin as Heretiques because according to the manifest truth of holy Scripture they maintaine with the Apostle that Saints departed howsoeuer they be glorified yet are not perfected till the day of Iudgement and resurrection come Now concerning prayers made by them who are in heauen wee haue spoken before Iudge and auenge These are two workes proper to the Lord first he iudges this pertaines to Cognition then he auenges this pertaines to Execution This order of processe the Lord alwaies keepes as yee may see in his first Iudiciall Court against Adam Euah Satan Serpent as likewise in his proceeding against Sodome learning all Iudges to try before they giue sentence Abraham called him The Iudge of all the world who cannot do vnrighteously The Psalmist againe stileth him O God the Auenger It is a sacrilegious violation of his glory for any flesh to vsurpe these offices Iudge not lest yee be iudged saith our Sauiour Who art thou that iudgest another mans seruant he stands or fals to his Master saith the Apostle And as for vengeance It is mine saith the Lord and I will repay Yet proud flesh will presume to iudge where it cannot auenge and oft-times is stirred vp to auenge if not with the hands at least with the tongue where they cannot iudge These know not they offer strange fire to the Lord with Nadab and Abihu which at length will not faile to returne and consume themselues On them that dwell in the earth Oftentimes in this Booke are the wicked described to be indwellers of the earth Non solum corporis habitatione sed mentis affectione not onely in regard of their corporall habitation but much more for their affection which is altogether set vpon earth it is their Iericho pleasant for situation but let them remember the waters thereof are deadly their ground barren their diuitiae and deliciae will both deceiue them at length But of this see VERSE 11. And long white Robes were giuen vnto them and it was said vnto them that they should rest for a little season vntill their fellow seruants and brethren that should be killed euen as they were were fulfilled IN the last Verse we heard the prayer of Saints now followes the answer which the Lord giueth them Their prayer is not powred out in vaine when the Lord disposeth the heart to pray it is a sure token of a fauourable answer to follow this is the Lords praise Thou preparest the heart and bendest thine eare vnto them The answer of their supplication is two waies giuen first by a signe long white Robes were giuen vnto them next by plaine speech it was said vnto them that they should rest till their fellow seruants were fulfilled The white Robe is sometime a type of the righteousnesse of Christ and sometime a type of the reward thereof Hee that ouercommeth shall be clothed in white Aray no darkenesse nor sorrow in heauen all is full of light ioy and happinesse and these Robes are said to be giuen vnto them What before they knew by faith now they know by feeling that promised reward is now put in their hand and possession here they had it in spe there they haue it in re and more particularly it is said that the Robes were giuen to euery one innumerable Saints shall be gathered together into heauen euery one of them shall haue a Crown euery one of them shall haue a white Robe none of them all shall be ouerseene but all shall be filled with ioy and glory And it was said vnto them Dictum est id est inspiratum est for the Voice whereby the Lord speakes vnto the soules of his Saints is the inspiration of his Spirit This for the manner of the answer The matter or effect is that they should rest for a little season The whole time from the daies of S. Iohn to the Lords second Comming is called a little Season and by this same Euangelist in his Epistles The last Time it was little then and short it must needs be far lesse now The number of Saints sealing the testimonie of Christ with their bloud hath beene greatly augmented since the daies of Domitian euery Kingdome and Nation that hath receiued the Gospell hath rendred their Witnesses and Martyrs in confirmation of the truth thereof The day of the Lord is not now farre of God prepare vs for it Againe it is cleere out of this place that the onely cause why Christs second Comming is delayed is because the number of his Saints is not yet accomplished The blind world vnderstands not this and therefore persecute they the Saints of God and would haue them cleane rooted out of
leaue the Faith of the Church It is Satan his subtilty with a fable of a false Antichrist to blinde the world that they should not know the true Antichrist who indeed is come already The wiser and more learned among them are ashamed of this fable and are forced by the euidence of Scripture to confesse that Antichrist is not to sit in Ierusalems Temple but it may very well be that hee shall sit at Rome as God-willing shall be declared hereafter The true causes of Dan his omission we are rather to thinke to be these two first of all the 12. Tribes they fell first to Idolatry continued therin vntill the day of the captiuity of the Land as is plainely told vs in the eighteenth of Iudges Secondly they were carelesse to prouide for themselues inheritance in Canaan after that the remnant Tribes were all settled yet had they a great part of their inheritance to seeke Now wee must remember that earthly Canaan to them was a type of the heauenly Canaan they were carelesse of the one and now no more remembred in the roule of them that shall be in the other It is a dangerous thing to despise types of mercy when God offereth them for by so doing men depriue themselues of the Truth figured by them Carnall Iewes counted no more of Canaan and regarded nothing but the commodity of the soile for habitation and benefits temporall which they enioyed therein but such as were spirituall loued it much more because it was a type and pledge of better A necessary warning for the men of this age who esteeme it a small sinne or no sinne to neglect the holy Communion wherein the Lord giueth earthly types of heauenly things they thinke little of them with Naaman the Syrian that the waters of Iordan are no better then the vvaters of Damascus but he till hee learned to reuerence the meanes ordained by God was not healed of his Leprosy and they cannot come to the participation of the Truth so long as they despise the types therof Yet as the most generall threatning of iudgement hath included in it an exception so are we not to thinke that here all Danites are excluded froÌ„ the benefit of this seale for Samson of the tribe of Dan had the honor to be a Iudge in Israel and is reckoned by the Apostle in the Catalogue of them who were renowned for their faith Onely the omission of Dan teacheth vs how farre the Lord abhorreth and detesteth Idolatry we are not to stretch it further and to gather out of it a determinate exclusion from mercy and grace of all particular persons belonging to that Tribe Now concerning Ephraim wee know that Ieroboam who first rent the ten tribes froÌ„ the kingdom of Dauid and erected them in a seuerall kingdom in the dayes of Rehoboâ—…m was of the Tribe of Ephraim he founded his kingdome vpon idolatry fearing if the people had reforted to the Temple which was in Iuda they would in time râ—…uolt againe to the house of Dauid Hee raised vp two Calues one in Bethel the other in Dan so not onely became an Apostat himselfe but also drew all the tenne Tribes to defection and therefore is he commonly in holy Scripture remembred with this note to his shame that he caused Israel to sin That sinful kingdome as the Prophet calls it continued but two hundred fifty and eight yeers The number of their Kings all this time vvere nineteen Kings euery one of them more wicked idolatrous then another The Lord for this shooke them like a Reede beateâ—… with the wind and consumed them like a Moth. So that among ninetâ—…en Kings nine or tenne times was the bloud Royall changed yet neuer any one of them learned by example of Gods wrath vpon others to repent of their idolatry and returne to the Lord. They kept precisely the fundamentall Law of the Kingdome layd by Ieroboam and would not forsake the calues of Dan and Bethel but it was to their owne destruction Woe to him that buildâ—… his house by iniquity Ieroboam their first King had a sonne Nadab but none mo of his race enioyed the kingdom 〈◊〉 of another bloud slaieth Nadab raigneth in his stead Ela also his sonne succeedeth after him but Zimri of another bloud cutteth away Elah And hee had scarce sitten downe in the royall chaire seuen dayes when Omri of anoâ—…er bloud dispatched him Omri hath three of his race that succeedes him in his kingdome Achab the son of Omri Ochosiâ—… the sonne of Achab and Ioram the brother of Ochosiah Then commeth in Iehu of another bloud he slayes Ioram and all the posterity of Achab and hath foure after himselfe lineally succeeding him to wit Ioachâ—… his sonne againe Ioas and his sonne Ieroboam the second and his sonne Zacharias he scarce reigned sixe moneths when Shallum of another bloud slayeth him and reigneth in his stead Menahen againe of another bloud he slayeth Shallum after Menaheâ—… reigneth his sonne Pekahiah two yeares then Pekah of another bloud the sonne of Remaliah hee slaieth Pekahiah then Hoshea of another bloud he conspires against him and slaieth Pekah he is the last of the Kings for the Lord raised vp Salmaneser against him who destroyed Samaria the chiefe City of the kingdom of Israel and carried away the whole ten tribes in captiuity to Assyria Thus was their idolatry the destruction of their kingdome where they thought by it to stablish it If any man thinke this cannot be the true cause why Ephraim is omitted in this Catalogue because the other Tribes were involued in the same Apostacy with Ephraim let him consider that their first King Ieroboam of Ephraim led all the rest vnto this horrible defection and therefore as I said is alway remembred with this reproach That hee made Israel to sinne But in this I will contend with no man Sure it is it should be a warning to all States and Kingdomes to beware of Idolatry specially of Apostasie and corruption of Gods vvorshippe and namely in such a Land where God is purely worshipped beside them This sinne shaketh subuerteth houses from the foundation and makes theÌ„ to spew out their old inheritors men of a base and vncouth bloud possesse the place of ancient Nobles Proofes heereof are many in this Land whereof I cease to speake VERSE 9. After these things I beheld and â—…o a great multitude which no man could number of all nations and kinreds and people and tongues stood before the Throne and before the Lambe clothed with white long robes and Palmes in their hands HAuing spoken of the sealing of Iewes lest we should thinke the saluation of God belonged to the Iewes only here are brought in an innumerable company of Gentiles who do also belong to the election of God Concerning them 3. things are noted vnto vs first their
open their mouth to praise him themselues And further sith Angels reioyce and giue thankes to God for our saluation yea at the conuersion of one sinner they are said to reioyce how much more should we reioyce in our owne saluation They are ioyfull that we are adioyned to their fellowship from which many of their fellow-Angels in respect of creation fell away and shall not we reioyce that the Lord hath raised vs vp and made vs companions to the Angels The heap of words which they vse noteth againe their zeale and as it were insatiable delight in praising God there can neuer enough be said to his praise but we must beware of babbling and idle repetitions then are the words of our mouth acceptable vnto God when they are thrust out by the affections of our heart Otherwise let vs remember Salomon his warning Bee not rash with thy mouth nor let thine heart be hasty to vtter a thing before God for God is in the heauen and thou art on the earth therefore let thy words be few VERSE 13. And one of the Elders spake saying vnto me What are these who are arayed in long white Robes and whence come they IN the remanent of this Chapter wee haue the felicity of sealed Saints some-way described vnto vs The occasion hereof is offered by a question moued by one of the twenty foure Elders and S. Iohn his answer vnto it The Senior moues the question to S. Iohn Who are these not that he was ignorant who they were but that hee might teach S. Iohn as after followeth this is the end of all diuine Interrogatories The Lord demanded of Adam Where art thou And of Caâ—… What hast thou done Hee knew where Adam was and what Cain had done better then themselues but he asketh not to get knowledge but to giue it to them of whom he asketh Concerning the Senior let the Reader who pleaseth look backe to the fourth Chapter VERSE 14. And I said vnto him Lord thou knowest and hee said to me These are they which came out of great tribulation and haue washed their long Robes and haue made their long Robes white in the bloud of the Lambe IN S. Iohn his answer we haue two things his humility in acknowledging his own ignorance Lord thou knowest as for me I know not He was an Apostle best beloued of Iesus hee was excellent for the notable reuelations which he had from the Lord yet wee see glorified Saints doe farre exceed in knowledge the most excellent men that are vpon earth for we doe but know in part wee walke by faith not by sight but they behold the glory of the Lord with open face Let vs hasten and prepare our selues to be in that company whom the brightnesse of the Lord doth fully illuminate where no errour no darkenesse is no ignorance of any thing which is either needfull or comfortable for them to know In the meane time if we would grow in knowledge let vs with S. Iohn professe our ignorance It is for such onely who are meeke schollers to learne heauenly things Them that bee meeke will the Lord guide in iudgement and teach the humble his way Conceite of knowledge is a fore enemie vnto true knowledge Wisedome cannot enter into a proud heart We see none more emptie of heauenly knowledge then are they who in their owne conceite and opinion excell others in it Againe his reuerence may bee seene in the stile which hee giues him Lord thou knowest Hee knew hee was one of these Elders whom hee heard confesse before that they were redeemed by the bloud of the Lambe hee saw Crownes vpon euery one of their heads and therefore giues him a stile of honour properly competent vnto him Indeed glorified Saints are truely Kings and Lords They are freed from all seruitude and bondage they triumph victoriously and are more then Conquerours ouer the Deuill the World the Flesh and all their spirituall enemies And hee said vnto mee That is Ad animâ—… meae admirationem seu dispositionem conuenienter loquutus est hee spake conueniently to the disposition of my soule and I did cleerely vnderstand him Hee told mee that those whom I saw cloathed in white with Palmes in their hands were redeemed Saints who had come out of great tribulation This cannot as Ambrose hath obserued on these words be vnderstood of Saints Militant as some do expound it for so long as their warfare lasts they are still in tribulation and cannot be said in this life to come out of tribulation Man is borne vnto trauatle as the sparkes sâ—…ye vpward but vnto the godly death puts an end to all their troubles Neither can this bee meant of Martyrs onely as some will haue it but of all blessed Saints washed and cleansed in the bloud of the Lambe Qui etsi Martyrium non in publico actu habere videntur coram Deo tamen habere probantur in habitu who albeit in respect of the publique act they seeme not to haue the honour of Martyrdome yet in respect of the habit and their willing disposition to it they are approued before God to haue it as saith Primasius Which came The word being read as it may be in the present time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that come leades vs to consider that in all ages froÌ„ all parts of the world there is an ascending of soules vp into heauen that Court of the great King encreaseth continually till the number of his Saints be fulfilled the Mansions of our Fathers house be plenished Some Angels forsooke their first Habitation but we see the Lord wants not seruants to praise glorifie him His Court shall not be the thinner though reprobate men desperatly forsake him and comfortable is it to meditate heere what great ioy elect Angels and glorified Saints haue in the continuall comming and increasing of others their fellow-seruants to praise and serue the Lord with them Out of great tribulation There is the Lords working with his Owne from the crosse hee carries them to the Crowne from tribulation to the Throne hee intreates them most hardly on the earth whom hee intends to exalt most highly in the heauen Let vs not therefore feare nor be offended at our afflictions For by many tribulations must we enter into the kingdome of God Tribulation is like that furnace of Egypt wherin the Lord fined his Israelites and Nebuchadnezar his Ouen the fire whereof burnt their bands but not themselues It is the Lords Flayle whereby he beats away the chaffe from the wheat he threshes it that he may purge it prepare it make it meet to be layd vp in his Garner It is the Lords Wine-presse out of which hee presseth wine and oyle for himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sicut pondere praelorum adhibito oleum diligenticura conficitur et per trituram
house for euer Hee had said immediately before He that committeth sinne is the seruant of sinne and then terrible is that which followeth The seruant abides not in the house for euer What then shall the Lambe who is without sinne be in the house himselfe alone Shall no sinners come there Shall hee be a King and Lord without Subiects Cui haerebit caput si non erit corpus Where shall the head be if it haue not a bodie Oh but marke what immediately he subioynes Filius autem manebit in aeternum the Son shall abide in the house for euer Non sine causa terruit spem dedit It is not without cause said S. Augustine that in one sentence hee hath both terrified vs and comforted vs hee hath terrified vs that we should not loue sinne hee hath comforted vs that we should not despaire for sinne If yee demand then where is our hope sith we are sinners and the Lord hath said The seruant abides not in the house for euer for he is a seruant that commits sinne Here is your hope and hearken vnto it The Sonne abideth in the house for euer If we were but seruants and not sonnes wee had cause of discouragement but here is our comfort wee were seruants but now are become sonnes If the Sonne make you free yee shall be free indeed such seruants are wee now as are free-men also And he that sitteth on the Throne will dwell c. This is the third and last part of this verse as they serue him so hee most graciously recompenseth them noted here by this speech that hee dwels among them The phrase imports the communication of all good For among men where Kings haue their dwelling there is the aboundance of euery good thing that can be had in the Kingdome but much more is here signified yea infinitely more Ahasuerus one of the momentanean Monarchs of the earth made a feast to his Princes of an hundred and seuen and twenty Prouinces the feast lasted an hundred and foure score daies and seuen daies againe for the common people all this he did that hee might shew the riches and glory of his Kingdome and honour of his great Maiestie and his Maiesty shortly after turned into dust and ashes Why then do I bring him in To make a comparison No way What is the light of a halfe-peny candle to the Sunne Yet haue I spoken of him that if we can from small things we may ascend to the consideration of greater What a great feast must this bee which the Lord shall make in heauen to his Saints Hee dwelleth among them hee flitteth not hee is their King for euer and they are not gathered out of an hundred and seuen twenty Prouinces but out of all Nations Tongues and Languages This Feast is not for an hundred foure score and seuen daies but for euer and euer O happie habitation O dwelling full of delight The word which the Spirit of God here vseth imports all this and much more then we can conceiue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee shall bee as a Tent or Tabernacle to spread ouer them to obumbrate them and protect them The like is promised in other places I will dwell among them and walke there I will be their God and they shall bee my people In this life the Lord dwelleth in his Saints and with them dâ—…rigendo ad finem adipiscendum guiding and directing them to the end whereunto he hath ordained them but in heauen he dwelleth with his Saints Conseruandoeos in fine adepto conseruing them in that end and happy estate whereunto his grace hath brought them But as I said what great glorie and ioy Saints haue by the Lord hsi dwelling among them cannot now be vnderstood Moses was but forty dayes with the Lord on Mount Sinai and his face when hee came downe shined so brightly that his people might not behold him How then shall the glory of the Lord his lightsome countenance illuminate them with whom he shall dwell for euer Alway the vse of all is they serue him and hee dwels among them to satiate and replenish them with his ioyes and pleasures their seruice wants not the owne recompence yea all the benefite of their seruice redounds to themselues where we must obserue a great difference between the seruice of God and of man other Masters seeke and entertaine seruants for some vantage to themselues for who will maintaine seruants but for their owne ease and commodity It is not so with the Lord his seruants can profite him nothing all the benefite redounds to himselfe This Dauid humbly doth acknowledge My goodnesse extends not to thee And againe when he had offered liberally for the building of the Temple then said hee Who am I and what are my people that we should bee able to offer willingly after this sort for all things come of thee and of thine owne hand haue we giuen thee The like of this hath Iob May a man be profitable to the Lord Is it any thing to the Almighty that thou art righteous or is it prâ—…fitable to him that thou makest thy waies vpright But yet more cleerely explaines hee the same in another place If thou sinne what dost thou against him If thou be righteous what dost thou to him Or what receiues hee at thine hand Thy wickednesse may hurt a man as thou art and thy righteousnesse may profit the sonne of man But the All-sufficient Maiestie of God is neither encreased by thy good nor empaired by thine euill Why then will yee demand doth hee seek seruice Onely that of his superaboundant goodnesse hee may haue occasion to blesse thee If hee craue any thing from thee it is not because hee needeth thee but because thou needest him hee seeketh to the end that hee may giue Oh that we would consider this and so be encouraged to serue our God! Euen in this life the wages which he hath already payed vs in hand should encourage vs to serue him Hee may iustly demand of vs Who among you all doth open the doore of my Temple for nothing Wee can neuer serue him sufficiently for that which hee hath giuen vs already but the wages payed are nothing in comparison of those which are promised VERSE 16. They shall hunger no more nor thirst any more neither shall the Sunne light on them nor yet any heate THE description of the felicitie of Saints in heauen hauing finished their warrefare on earth still continueth They shall hunger and thirst no more In that he saith no no more hee tells vs he is comparing that life which is to come with this which we haue now In this life the dearest Saints of God are oftentimes most hardly handled So S. Paul professes of himselfe that he was oft times in wearinesse and painefulnesse in hunger and thirst in cold and
Corn 〈◊〉 Bitâ—…n in 〈◊〉 Trident. The South Church a famous Church albeit no Romane Christian Churches in the North East such like The reformed Churches of Europe are not Romane yet neither new nor Hereticall See Fulke on the Reuel c. 17 Standing of Saints noteth two things 1 Their stability in glory 2 Their gracious acceptance and fauour which they haue of God Esay 28. 5. The white Robe noreth first their purity Ephe. 5. 25 26 27. Reâ—… 14. 5. Secondly their immortality and glory Gregor in Psal. Aug. scr 11. de Saâ—…ct Godâ—… Spirit borrowes similitudes from most excellent things in Nature Linum asbestiâ—…um A rare sort of linnen recorded by Panâ—…irol Pancirol And by Plinius also Plin. lib. 19. c. 1. Palme Tree a signe of victorie Gregor hom 17. in Ezech. Aul. Gell. nâ—…ct Attic. li. 3. ca. 6. Plin. lib. 13. c. 4. lib. 16. c. 24. Christians are made stronger by afflictions Rom. 8. An. bâ—…os epist. lib. 2. epist. 7. ad Sâ—…plicianum The Palme is not without the white garment 2. Tim. 2. 5. And victorie comes not without fighâ—… in a good conscience Ver. 6. Reu. 21. 27. In their thankesgiuing see first the manner next the matter Praises of God should be with feruencie Prayers lowd not for the voice but the affection Aug. ad ProbaÌ„ Amb. sâ—…r 46. de poenit Pet. In prayer teares ate better then talk Leuit. 6. The heart must bee the Altar of Burnt Offering before it can be the Altar of Incense 3 Their variety with vnity makes a pleasant harmonie Aug. in Psal. 148. All the glory of saluation Saints ascribe to the Lord. Popish Hymns are discordant from the song of Saints 1. Cor. 11. 19. Song of Saints is seconded by Angels The comely comfortable order of the Court of heauen Angels stand and neuer fell Man fell and of mercy irraised vp againe to stand Iude 6. 2. Pet. 2. 4. Ephes. 1. 6. Bodily humiliation required in Diuine worship The practice of S. Iames in prayer Chrysost. in Mat. hom 5. Worship belongs to God onely Angels approue the Song of Saints Papists account vs heretiques for singing with Angels and Saints Not enough to heare God praised by others thou must also by thy selfe praise him Sith Angels giue God thankes for our saluation much more should we giue thankes for our owne Luke 15. 7. Babbling in prayer reproued Eccles. 5. 1. How and why God is said to demand any thing Gen. 3. 9. Gen. 4. 10. Most heauenly and holy creatures are most humble 2. Cor. 5. 7. 2. Cor. 3. 18. Psal. 25. 9. Conceite of knowledge a sore enemie to knowledge Glorified Saints are indeed Kings and Lords Rom. 8. How the Lord speakes to a soule Carthus This cannot be vnderstood of Militant Saints they are not yet come out of tribulation Iob. 5. 7. Neither can it be meant of Martyrs onely Primas in Apoc. How the Court of heauen encreases continually Ioh. 14. By the crosse God brings his children to the crowne Tribulation coÌ„pared to the surâ—…ace of Aegypt and Nebuchadnezzar his ouen How it is the Lords Flayle and his Wine-presse Primas in Apoc. Tribulation as it hath an ingate so it hath an outgate Psal. 34. 19. After the bitter station of Marah commeth a sweetâ—… station in Helim Tribulation of Saints is measured by the Lord. Iob. 28. 25. Psal. 89. 9. Patience in in affliction recommended Man by nature two waies is vncleane 1 In respect of conception Psal. 51. 5. Iob 14. 4. Ezec. 16. 6 8 9. 2 In respect of conuersation Prou. 20. 9. Zach. 12. Sin is a lothsome vncleannesse Leuit. 13. 27. 39 Esay 64. 6. Delicate men can abide no vncleannesse in any thing that serues them And yet are not gricued to carry an vncleane soule Reuel 21. 27. Ioh. 13. 8 9. Threefold washing needfull for vs 1. of the feet 2. of the head 3. of the hands Felicity of man beginnes at the forgiuenesse of sinnes Nazi orat 26. in plagam grandâ—…s Psal. 32. 1. How Saints are said to wash themselues Psal. 51. 2. Phil. 2. 12. In all the work of saluation we must be doers Acts 3. Acts 16. God is the principall worker of our saluation Phil. 2. 13. Hereby wee know that he is working our saluation when he worketh in vs both the will and the deede Mal. 2. 15. What neede haue the robes of Saints of washing sith Christ is their garmenâ—… Rom. 13. Our impured righteousnesse needes no washing but the inherent onely Rom. â—… 3. Christians are all Lambes Mat. 10. Ioh. 1. 9. But Christ is a Lambe in another sense Aug. in Ioan. tract 7. Ibid. The bloud of Christ is medicinall to them who shed it Act. 2. 36 4. Aug. in Ioan. tract 92. How all the workes of our redemption are wonderful Aug. de verb. Apostoli Ser. 8. Other bloud desiles the bloud of Christ cleanseth Esay 1. 18. Thâ—… sprinkling of his bloud is spirituall Heb. 10. Papall purgations are filthy pollutions Ier. 2. 22. 1. Iohn 1. 7. Purgatorie expurgat out of the Bible by the Fathers Optat. Milcuiâ—…inus Macar hom 22. Cyprian ad Deâ—… Câ—…p-Ser de immort Aug. in Ioan. Tract 49. Chrysost. hom 2. de â—…azaro Christs bloud hath a threefold vertue 1 A purging vertue 2 A protecting vertue 3 A pacifying vertue Rom. 5. Heb. 12. 24. Felicitie of Saints glorified is two waies described 1 They haue aboundance of all good 2 They haue deliuerance from all euill Three things touched concerning Saints glorified Why this can not bee vnderstood of any state of the Church here on earth Mat. 5. 6. A warning to presumptuous professors Life of the godly and wicked haue different courses and different ends Psal. 1. Without sanctification we cannot stand before the Lord. Gen. 41. 14. Hest. 2. 12. A threefold presence of God 1 A presence of his goodnesse this is granted to all men Mat. 5. 45. Rom. 1. 20. Aug. de ciu Dei lib. 8. ca. 6. Rom. 1. â—…1 â—… A presence of his grace this is granted to none but his Saints Psal. 85. 9. Ezech. 11. 16. And that especially in the holy asseâ—…blies Psal. 42. 2 4. 3 A presence of his glory granted to Saints in heauen Psal. 84. 11. Psal. 16. 10 11. Psal. 36. 7 8 9. There are riuers of pleasure flowing from an euerlasting fountaine 1. Kings 10. 8. Psal. 84. 4. Exercise of Saints glorified is to serue God without intermission Aug. ser. 11. dâ—… Sanct. No change neither of time nor state in heauen Their seruice is sweet no way laborious Aug. Ibid. Carthus Seruants of God are most honorable creâ—…turos Act. 9. 15. For hee is a King a freeman who is Gods seruant Psal. â—… A seruant of seruants is he who is not a seruant of God Ambros. The seruant of sin desires not to change his Master He gets no leaue to rest him Aug. in Ioan. tract 41. And hee may look for a miserable reward Familiarity with God encreases a reuerence of God Ioh. 15. 15. Ioh. 8. 25. How are Saints said to serue God for euer seeing Christ said that seruants abides not in the house for euer Aug. in Ioan. tract 41. They are in such sort seruants that they are also sonnes Ibid. Ioh. 8. 36. The reward of Saints is that God dwels among them Where Kings dwell there is aboundance of all good that is in the Kingdome Est. 1. 4 5. The Banquet made by King Ahasuerus was very glorious But not comparable to the Banquet which the Lord shall make to his Saints How God dwelleth with his Saints on earth 2. Cor. 6. 16. Carthus How he dwelleth with his Saints in heauen The good of all seruice that Saints make to God redoundeth to themselues Psal. 16. 1. 1. Chro. 29. 14 Iob 22. Our seruice is not profitable to the Lord and can doâ—… him no good Iob 35. 6. Yet hee seekes it that hee may doe vs good for it Mal. 1. 10. Felicity of Saints still described Many are the wants and miseries of this life 2. Cor. 11. 37. â—… Cor. 6. 4. Rom. 8. 35. But they all take an end at death Aug. in fesâ—…o â—…mnium Sanct. ser. 37. Aug. ad frat in eâ—…mo ser. 49. The vanity of this present life wherein may it be perceiued All our life is but a course of exchaÌ„ges like the Sea and Sunne Aug. dâ—… temp sâ—… 74. The life to come is not so Ephes. 5. 15. Sun here signifies not heat of persecutioÌ„ Saints glorified feele neyther the commodity nor incommodity of the creature Reuel 21. 23. Aug. in sesto omniâ—… Sanct. sâ—…r 37 Heat of the Sun hurtfull to many people In that life we shall need no helpe of the creature for God shall be al in all vnto vs. Aug. 〈◊〉 Dei lib. 10. 〈◊〉 28. Aug. Sâ—… 4. What a Pastor Christ Iesus is He hath none in his Flocke but Lambes Gen. 50. Act. 9. 1. Yea hee turneth Wolues and Lyons makes them Lambes Ioyes of heauen figured by water Ioh. 4. 14. Ioh. 10. 10. Psal. 36. Reuel 22. 1. How God shall leade vs in heauen we cannot now vnderstand Psal. 43. 3. Ber. in Cant. sâ—…r 47. A comfortable change of our state from misery to immortall glory 2. Cor. 1. 15. The glorious change of Saints in the life to come illustrated by similitudes Ber. Ser. de diligendo Deum Mourning here is meetest for Saints Math. 5. 4. Mourning for sin pleases the Lord. Psalm 6. What great cause of mourning haue we Ber. in cap. 〈◊〉 〈◊〉 2. Hardnes of heart the Mother-sinne of this age Gen. 4. The heart of man would be laboured continually Life to come should be longed for Psal. 137. Folly to neglect the life to come for loue of this Basil. Ser. 3. in diuitâ—…s auaros