many a time hee spurreth before them and preuents them in the midst of their purposes and resolutions which they thinke without doubt to accomplish he cuts them away An example whereof we haue in that rich man who resolued with himselfe that hee would enlarge his Barnes foolishly conceiting hee had good enough for many yeeres but it was told him O foole this night they will take away thy soule from thee There is no remedie against this but to prepare our selues in time to preuent death leâ—…t he preuent vs. Let vs mount on Horse-backe in time go before him Our Conquerour and Captaine Christ Iesus rides on a White Horse all his followers walke in his colours for they are all said to ride vpon White Horses If we ride on the white Horses be in fellowship with Iesus the Rider on the Pale shall not be able to hurt vs for there is no condemnation to them who are in Christ Iesus he may bite our heele and lick the dust of our earth but the Lord shall preserue the soule of his seruants Let vs ascend in our affection let vs cast the anchor of our soules within the Vaile and fasten it vpon the Rocke Christ Iesus so shall we be sure that this Death which hath Hell following him shall not come neeâ—…e vs. For now this is the third point to be considered in the Type that this Rider on the Pale Horse named Death hath a Page following him called Hell The word Hades in the Greeke and Sheol in the Hebrew signifies sometime the Graue and sometime the place of the damned where there is vtter darkenesse and no light at all The learned Interpreter Beza retaineth the word Infernus or Hell it followes Death said Victorine waiting for the deuouring of many soules For if in this place the word should onely signifie the Graue the iudgement were not great sith the Graue followes the death both of good men and euill And sure it is nothing common to them both can be called the proper punishment of sin Here then is the greatnesse of this Plague that the contemners of the Gospell shall bee punished with such a Death as hath Hell following it For as there is a double Death first and second so there is a double Pit or Hell one for the body to wit the Graue this is Temporall another for the soule and body also most properly called Hell the place of the damned this is Eternall Of it speakes the Psalmist The wicked shall turne into Hell and all Nations that forget God Peccatorum mors mala est the death of sinners is euill said Bernard First for the losse of the world they loued it well and cannot without great sorrow want it but it is Peior in dissolutione carnis it is worse in regard of dissolution of soule and body yet is it Pessima in tormentis inserni worst of all in respect of the torments of hell which follow it But the soules of the righteous are in the hands of the Lord and no torment shall touch them This for the Type it selfe Now followes the exposition of it And power was giuen to them c The relatiue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is plurall shewing that we haue here an exposition not onely of the Pale but of the Red and Black also This is made plaine by the words following Power was giuen them to wit to the Red Horse and his Rider to kill with the Sword to the Black Horse and his Rider to kill with Famine to the Pale Horse and his Rider to kill with Pestilence and deuouring Beasts The Spirit of God so plainely expounds himselfe that it is a wonder how men out of their owne conceits can forge another exposition not taking heed to the Text which expoundeth it selfe All these Executors of wrath come out we see with a limited commission he who executes the plague of Famin is licenced to smite the wheate the Barley but not the Wine and Oile this Rider on the pale Horse is not permitted to smite all the wicked but onely a fourth part thus are all the temporall iudgements of God mitigated for as I haue said neither are all the wicked punished here neither yet is the ful measure of wrath executed on such as are punished NaÌ„ si nunc omne peccatuÌ„ manifesta plecteretur poena nihil vltimo iudicio reseruari putaretur rursus si nullum peccatum nunc puniret apertè Diuinitas nulla esse prouidentia Diuina crederetur Some iudgements God executes now to witnesse to the world that there is a God who iudges righteously in earth and some he spares now to tell vs that there is a iudgement to come But in the last Iudgement it shall not be so none of the wicked shall be spared there and none of their iudgements shall be mitigated there but the vials of full wrath due to their sinnes shall bee powred vpon them Now if it be so that in punishing the vvicked in this life the Lord vseth a mitigation how much more may wee be assured that in correcting his children with the same roddes the Lord will vse moderation and measure And this should serue for an answere to the wicked who thinke the lesse of these externall iudgements because godly men are subiect to the same Let them heare what the Prophet saith Hath the Lord smitten Israel as hee smote those who smote him in measure in the branches thereof will he contend with it after that he hath corrected his owne yet Iacob shall take roote and Israel shall flourish He onely cuts away the superstuitie of their branches but conserues themselues to immortalitie and life In death they renew their youth like the Eagle but he strikes the wicked at the roote and cuts them away from all hope of life light ioy Yea these same afflictions which the godly doe suffer at the hands of wicked men Deus summè bonus ad suorum redigens vtilitatem oportunitatem nobis praebet spiritualium triumphorum the Lord turnes them so to the good of his owne that they become to them the matter and causes of their spirituall tryumphes And to this same purpose notable is that speech of Augustine Placuit diuinae prouidentiae praeparare in posterum bona iustis quibus non frâ—…entur iniusti et mala impiis quibus non excruciabuntur boni It hath pleased the Diuine prouideÌ„ce to prepare for good men in the time to come good things whereof the wicked shall not be partakers as also to prepare euill things for the wicked with which the godly shall not be tormented Ista verò temporalia bona et mala vtrisque voluit esse coÌ„munia But concerning the good euill things of this temporal life God will haue them alike common both to good men and euill that such good as wicked men haue should
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
the seuenth head of the first beast and yet the second beast also 51. His opposite is Christ. ibid. Q QVestion for Papists 168. R RAinebow 86 Redemption is maruellous and what benefits wee haue by it 170. 171. It 〈◊〉 vâ—… debtors to Christ in more then wee are worth 169. It is not vniuersall 171. wonderfull many waies 321 Religion bastard is alway cruell 204. wants not its owne Martyrs 241 Recusants rebuked 292 Righteousnesse imputed and inherent 319. 320 Romane Doctors cannot vnderstand the Reuelation and why 80. How they are to be handled in handling this booke 11. They are rauening Wolues 214 Roman state opposite to Christ vnder Emperours is the first beast vnder Popes the second 50. 51 S SAluation the glory thereof is the Lords 300 Sanctus the Martyr 280 Saints sealed in their harts and foreheads 280. 283. Particularly they are known to God 284. their stability in glory fauor with God 299. Felicity of Saints glorified 224. 328 329. They need no creature 339. Saints are both seruants and sonnes to God 333. How they shall know others in heauen 237. 238. Saints some neerer the Throne then others 93. Militant Saints how they are said to haue crowns 93. 94 Saints triumphant not yet perfected 161. 162. How they pray 158. How said to reigne vpon earth 177. 178. Al Saints are fellow-seruants 249. Their number ibid. Sanctification 326 Sacrifices of a Christian are three 175 Sardine stone 83 Satan a restlesse enemy 50. His predictions 72. None should consult with him ibid. Hee is a sore enemy to our Peace 213. He is a Lyon but chayned 216 Satan thirsts for bloud and bloud is his destruction 214 215 Seale what it is in generall 274. Seale of God what it is ibid. How Christ is sealed of the Father 278. He hath the seale of God two wayes ibid. How wee may know if God hath sealed vs. 279. 280. Such as want his Seale are not his 281. Seale internall Christ keepes it his seruants haue the externall 276 Seales seuen contain a generall prognostication of things to come 39. The first seale too narrowly limited by some 29. 31. It continues to the worlds end 30. None of al the seales but the sixt is bound to a particular time 40. Sixt seale how to be accoÌ„modated 40. 41. 251. 252. Summe of the seales 190. Fist sixt seales explaned in the seuenth chapter 43. Seales limited to seuen yeares 221 Seuenth chapter a pendicle of the sixt 43. 268 Seruice of God commended 329. 330 Seruants of Satan and sin how 〈◊〉 〈◊〉 The profit of all seruice we doe to God redounds to our seluâ—… 335. Not to God ibid. Yet hee craues it that he may doe vs good for it 336 Scripture hath three sorts of bookes 1. Obscurity thereof 128. Why Papists call it obscure 129. Perfection of it 132 Sight three-fold 161. Naturall sight is no comfort without the spirituall 63. Sight which S. Iohn saw was internall imaginary and intellectuall 61. Sight of God what it doth 79. Who shall get it 178. Sight that Saints haue â—…ur of the body 237 â—…igne of the Crosse. 277 Similitudes of holy Scripture are from most excellent things in Nature 300 â—…inne an vncleanenesse 317 Song of Saints why called a new Song 165 Soules immortality 238 Spirit how S. Iohn was in the Spirit 75 Spanish Army handled not vnlike the Syrians of old 213 Starres falling like figges what they signifie 258 Sunne darkened 249. The heat thereof hurtfull to mâ—…ny 340 T THankesgiuing 160. 310 Throne of God 77. Court about it and before it 78 Threatnings most generall admit exceptions 292 Three things men would haue from God and hee will not giue them 235. Because men will not receiue one thing which God offereth to men Ibid. Tribulation in this life 315. It is Nebuchadnezzars fire Gods Flayle and Wine-presse 314. As it hath an in-gate so an out-gate 305. It is measured by God 307 Trinity in the God-head 84. 113 Types should be rightly accommodated 77. 78 V VAriety with vnity makes the sweeter Harmony 305 Victory cannot be without fighting 302. Figured by the Palme-tree 294 Victory is sure to Saints yer euer they fight 209. 210 Vision preparatory in the fourth and fifth chapter 57. Properly preparing for the Visions of Prediction 59. 79 Voice of God calleth men vpward Satans on the contrary 70. Voice of Gods mercy sounded to apostate man neuer to apostate Angell 71 Now it is a Trumpet and a Thunder 194. 68. The Voice which S. Iohn heard how it was vttored 67. Loud and liâ—…ely 69. Miserable are they who heare it not 67 Vials and Trumpets how they differ 46. 47 W WAlking here is by faith not by sight 1â—…4 Washing three-fold whereof we stand in need 317. How is it that Saints need washing sith Christ is their garment 319. And how Saints are said to wash themselues 318 White Rayment 95. 247. 299. 300 Wicked men why some of them are plagued now and some spared 233. They want the Creator now and shortly shall also want the creature 256. 257. In their trouble they runne to the creature 256 Words last of our Lord should be best remembred 4 Worke with God should we in the worke of our saluation 319 World figured by a glassic Sea and the Moone 98. 99. Best pleasures thereof like waters of the salt Sea 101. It shal fall yer it be ripâ—… â—…58 How all creatures in it shall bee changed in the lost Day 259 Worldlings called Inhabitants of the earth and why â—…46 Worship due to God onely 308 Wrath of God is a fire 227 FINIS 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebr. 1. 3. Luk. 1. 78. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ioseph Antiquit lib. 3. c. 12. Sigon de repub Heb. lib. 5. Psalm 127. 3. Psalm 116. 12. Psalm 16. 2. Sam. 9. 1. 2. Vers. 11. 13. The bookes of holy Scripture are of three rankes rendring a threefold fruit 1 Of Conuersion Psal. 19. 7. Rom. 15. 4. 2 Of Consolation Psal. 34. 19. 3 Of Confirmation Ioh. 16. 4. This booke of the Reuelation is Prophetical And it serues especially to confirme vs in the faith This book the Father giues to the Son the Son to an Angel and the Angel to Saint Iohn that hee might giue it to the Church Reuel 1. 1. The generall matter of this Prophecie Reu. 3. 10. The time wheÌ„ this book was written commends it greatly to vs. The last words of our Lord should be best remembred Luke 16. 31. An answer to Atheists who will haue one from the dead to teach them About threescore yeeres after his ascension our Lord sent this Reuelation Ephe. 4. 8. 〈◊〉 lib. 5. 〈◊〉 〈◊〉 Bucholâ—…er chronol To keepe his Church from fainting vnder trouble till he come himself By two scandals would satan scarre vs froÌ„ this book 1 By denying authority of it Reu. 1. 3. Iustin. Marâ—…n Dialog 〈◊〉 tryph cont Iudcos Iren. lib. 5. cont Valen. Ambros. lib. 3. de S. Sancto cap. 21. Aug. de
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
seuocate their mindes from their bodies the function of the soule being suspended toward the body that she might intend all her powers toward the Lord. So did hee with Ezechiel and Daniel Yea euen in our daily Christian conuersation we find that as the fish Remora when it cleaues to the side of the ship vnder saile retardeth the course thereof so is it with the body when the soule would ascend and mount vp to the Lord the body drawes it backe and holds it downe therefore Caro animae est Remora said Nazianzen flesh is the stay and hinderance of the soule And this may be best seene in the exercise of prayer when the spirituall life is strongest then is the naturall weake If the desires of the soule be feruently intended toward God the eye sees not those obiects the eare heares not those sounds which are neere vnto them But when againe naturall necessity forces the soule to returne to a familiarity with the body then her familiarity with the Lord relents and is interrupted This lets vs see first that heauenly Mysteries transcend the capacity of man till God make vs able to conceiue them aboue any ability that is in nature if S. Iohn had not beene rauished in the spirit after a diuine manner he could not haue vnderstood these diuine things And againe we may perceiue the truth of that No man can see the Lord and liue This should make vs well content in the day of death to lay aside our bodies that we may ascend to the Lord for as S. Luke said of the death of Christ it is true of all Christians The day of our death is the day of our assumption vp into heauen And behold a Throne Before Godspake to the eare of S. Iohn now hee offers a Vision to his eye This is the Lords order and we must obserue it Wouldst thou see the Lord bee content first to heare him Auditus gradus est ad visum hearing is a step to seeing As we haue heard so haue wee seene If first we heare as we should no doubt but next we shall see what we would They who delight not now to heare the Lord shall not be delighted hereafter with the sight of his ioyfull face And this for the order now to the matter We haue here in a Vision represented the glorious Maiestie of the Ruler of the world gouerning all things therein according to his gracious pleasure And first S. Iohn sees a Throne figuring Kingly Power and Authority Next a Throne in heauen expressing the supremacy and height of his Gouernment his Throne is aboue all the Thrones of Kings in the world By him the decrees of men are established hee ratifies or reuokes them at his pleasure and is countable vnto none His Holinesse also hereby is expressed God will not do wickedly neither will hee peruert iudgement hee renders the worke of a man vnto him and causes euery man to finde according to his wayes said Elihu The Iudge of all the world cannot do vnrighteously said Abraham Thirdly aboue the Throne is a Raine-bow like a stately seeling Fourthly about the Throne are twenty and foure Elders figuring the Church of the liuing God a glorious Court wherein there are none but Seniors and Kings farre surmounting in glory all the Courts of the world Fiftly between the Throne and the circle of Seniors in the midst of the Throne and round about the Throne were foure liuing creatures full of eyes all hauing wings shadowing the company of innumerable Angels Salomon his Throne was of Iuory vnderpropped with carued Lyons but nothing comparable to these liuing vnderstanding and speedily flying Cherubims which execute the will of this great and euerliuing King Sixthly before the Throne there is a glassie Sea like Christall representing this sragill and waltring world which as it was made by the Lord so also is it ruled and gouerned by him hee sees all things in it and gouerneth all the incident mutations and changes thereof vnto his owne determinate end This is the summe of the Vision Which as I said is a preparatoire vision for the subsequent visions of prediction wherein because the Lord is to foreshew sore troubles many changes greâ—…uous accidents that were to fal out in the world for the exercise of his poore Church In the entry he drawes vs vp to looke to himselfe as vnto a glorious King sitting on his Throne ruling the world which is before him with great power and wisedom so that nothing falls out in it by chance but according to his prouidence neither is it satans malice nor man his vvit that carries sway in the world to drawe the euent of things which way they wil. No no satan and men in all their purposes plots are ouer-ruled by the Lord and he worketh all things according to the good pleasure of his owne will for his owne glory and comfort of his Church Thus in the beginning haue wee a strong confirmation of our faith and are conueniently prepared to receiue the Prophecie following vvith faith and reuerence assuring our selues that according to it the euent of things will be because it comes and is reuealed from him who rules the world And doubtlesse if our eyes were opened to see that glorious sight of the supreme Maiesty ruling all things at his will as here saint Iohn saw it or at least if we will looke into it with the eyes of faith it would dissipate all these doubtings and feares which come in our minds arising from the greatnesse of Mahomet the power of the Pope and of blinded Princes enemies to the Gospel of Christ banding and confederating themselues against the Lord and his anointed When the seruant of Elisha was afraid at the huge Army of Aramites which compassed Dothan his Master comforted him Feare not said he there are moe with vs then are against vs. And when according to the prayer of Elisha the Lord opened his eyes then hee saw that the Mountaines were full of horses and chariots of fire round about Elisha stronger to defend him then the Aramites were to pursue him No lesse should wee be comforted against all terror of flesh if our eyes were opened to see this glorious Maiestie that saint Iohn saw for what are all Kings of the earth compared with him When he pleases he cuts off the spirit of Princes and is terrible vnto them Let vs rest in him God is our hope and strength and helpe in trouble ready to be found Wee will not feare though the earth should be mooued and Mountaines fall in the middes of the Sea For the Throne of our God stands stable It is a pittifull blindnes that wormes of the earth should take vp a banner against him whose Throne is in heauen Their Propositions are proud Let vs cast off the yoke of the Lord. And againe Let vs build a
towre whose top may reach into heauen But their assumption of means to make good their Proposition is but weake they haue but bricke and clay to mount vp their Fort against heauen They are flesh not spirit dust before the wind stubble before the fire Thus of a proud proposition and weake assumption nothing followes in all their intentions but a fals fectlesse conclusion God disappoints their thoughts and turnes all their deeds to the fulfilling of his owne will This Vision in the iudgement of Hugo Lyra whom some of the recents follow is expounded to be a representation of God his constant gracious administration of the Church militant these wil haue the Heauen here to signifie the church the Throne to be true Religion the glassie sea to be Baptisme or as others thinks Doctrine the four liuing creatures full of eyes to be Pastors vvhich hereafter God willing in the particular explanation shall be declared to be farre otherwise This will not bee found the right accommodation of this type we rest in that we haue spoken as being the very truth of this type For the further clearing whereof looke backe and call to minde that which hath been said on the first verse A doore opened in heauen We are not yet come to the Prophecie wherein the state of the Church both militant and triumphant is set downâ—… wee are but in the entry of the prophecie wherein the author of the prophecie God the Father and reuealâ—…r of it God the Sonne are in most glorious manner represented so farre forth as may prepare the Church to receiue and belieue this prophecie considering from whom it comes So that heauen in this place is neither the Church militant nor the Church triumphant nor yet the place thereof but it is that representatiue heauen made to Saint Iohn in his extasie wherein a glorious adumbration of the diuine Maiestie ruling all is made vnto him and from whom hee receiues reuelation in types of such truthes as hereafter were to be performed concerning the Church both militant and triumphant It is needfull for the Reader attentiuely to consider this that hee may vnderstand that which perhaps I haue not sufficiently explaned and yet is most needfull to be knowne Here there is no Vision of Prediction but of Preparation And one sate one the Throne He saies simply he saw one sitting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he tells not who he giues him no name God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without name at least his name is Maruelous no name can tell what he is He cannot said Arethas be defined as hee that is inuisible vnmeasurable and he sees him sitting as a Iudge of a quiet vnperturbed mind not mooued with affections as men are or passions that preiudge equitie These are far from the Lord he sitteth hearing all causes discerning decreeing and working all after his owne most holy will VERSE 3. And he that sate was to looke vpon like a Iasper and a Sardine stone and there was a rainebow round about the Throne in sight like vnto an Emerald VVE haue here first a description of the glorious Maiestie of GOD sitting on his Throne and ruling the world Next of the honorable court that attends him and compasseth his Throne Saint Iohn hath said before that one sate vpon the Throne this doubtlesse is the Lord of whom neither Saint Iohn nor any other creature Man nor Angel can speake as he is but is forced to shadow him vnto vs according to that representation wherby it pleases the Lord to shew himselfe Apparet Deus quibus vult et sicuti vult sed non sicuti est God appeares to whom hee will and as he will not as he is For if hee appeared as he is then should he appeare in one manner for GOD is one but we know that many manner of waies hath he beene represented Concerning the Iasper and the Sardine diuerse things are alleaged by the Interpreters Iaspidis color est aquae Sardii ignis the colour of the Iasper is the colour of water the colour of the Sardine is the colour of fire figuring two great iudgements of God quorum vnum in cataclysmo aliud consummabitur per ignem vvhereof the one vvas made by water in the Deluge the other shall be made by fire Others by these two stones vnderstand the two natures of Christ. Iaspis viridem habet colorem quae supra omnes colores sensus maxime comfortat diuinitatem notat the Iasper hath a greene colour which aboue all colours doth most comfort the senses and it signifies the diuinitie of Christ. Sardius rubrum habet colorem quia humanitas rubricata fuit sanguine passionis the Sardine hath a red colour figuring the humane nature of Christ which was made red and bloudy by the Passion Hitherto agrees that of Epiphanius that Sardius qui Babylonius etiam dicitur rusus lapis est qui sanguinis propemoduÌ„ colorem referat pellucidus est et tumoribus et vulneribus ferro inslictis medetur the Sardine which is also called the Babylonian is a red stone shewing the colour of bloud it is bright and helps tumors in wounds inflicted with vveapons of yron This might properly agree to Christ but he is not here described Yet there are some who will haue the whole three persons of the blessed Trinity shadowed here By the Iasper quae gemmarum est mater which is the mother of precious stones they will haue the Father represented by the Sardine quae carneo colore rubet carneolus dicitur which hath a red fleshie hiew the Sonne is represented and by the Emerald the holy Ghost All these are according to the analogie of faith and not against the truth of this Text. Vnto them we adde with other Diuines this also The Iasper beeing a precious stone of greene colour figureth his eternitie He is euer liuely and flourishing without fading or decaying he changes not yea no shadow of change is in him The heauens wax old as a garment but thou art the same And this liuing and refreshing vortue he communicates to his Saints Hee keepes their soules in life They who are planted in the courts of the Lords house flourish in their old dayes He renewes them then euen when they are decaying they cannot be vndone by death who by grace are in followshippe with him who liueth for euer The Sardine againe is a precious stone of a red colour representing another propertie of the Diuine nature which is his iustice in regard whereof he is vnto the wicked A consuming fire Yet the Naturalist hath obserued Sardium oleo hebetari sic iustitia Dei per misericordiaeoleum mitigatur that the Sardine is blunted by oyle it makes it relent of the rednes and so is the iustice of GOD mitigated with the oyle of his mercie for mercy reioyceth against iudgement therefore
write vpon it It is plaine here that the Saints in heauen offer vp the prayers of faithfull and holy persons on earth and that they haue knowledge of our affaires and desires But this Text offereth not any such thing as we shall shew at length These Saints represent the whole Church Militant and Triumphant euery one of them is said to haue their own Viall and no word here of any prayers made by any of them for others beside that the knowledge of our desires appertaineth to none but the Lord who searcheth the reines and the heart This doubt cannot be loosed by saying that the Saints departed offer vp thanksgiuing for the word vsed here is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some make this answere but indeed it taketh not away the doubt for vnderstanding therefore of this place we must know that there are foure sorts of prayer reckoned here by the Apostle the first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a prayer for auerting of euill the second is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a prayer for some good that is lacking the third is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a prayer whereby one of vs prayes for another and the fourth is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a prayer whereby we giue thanks to God All these foure sorts are vsed by Saints militant two of them onely are ascribed to Saints triumphant namely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thanksgiuing and supplication for the good which they want Where if it be asked What good want they who are in heauen for which they haue need to pray The answer is They want a two-fold good which God hath promised and they long to enioy First they want their bodies without which the soules in heauen cannot haue full ioy for by their first creation they were ioyned together as inseparable companions not to be diuided if they had not fallen in the transgression therefore it is that the one cannot be fully contented wanting the other for which to fulfill their ioy they pray for restitution of their bodies Secondly they want their brethren the remanent mēbers of Christ his mysticall body requisite necessarily to their perfection for God hath so prouided that they vvithout vs should not be perfected Abraham Isaac Iacob haue great ioy in heauen but not full ioy because they will not be perfected without their brethren That therefore the mystical body of Christ may be cōplete and so their ioy fulfilled they pray for Christ his second comming which cannot be till the last and youngest of the sonnes of God be borne and brought to the fellowship of Iesus Christ. And this is made cleare heereafter when the soules vnder the Altar are brought in crying How long O Lord how long c For this is the voice of them who want something they would faine haue and yet are sure to enioy it Thus we see then that the prayers of Saints triumphant are generall they pray for their bodies and brethren but to gather of this that they know our necessitios our particular tentations farre lesse our secret desires is but a doting dreame and if we shall a little insist in this same metaplior of Odour or Incense it shall discouer their error more clearely For first Incense offred to God might not be made but in such a manner and with such ingredients as God himselfe commanded teaching vs that prayer vnto God should be made not as we fansie to our selues but as hee hath commaunded vs. Now if wee shall looke to this cōmandement it directs vs to pray vnto God and to none other there is the voice of God the Father Call vpon me in the day of thy trouble I will deliuer thee and thou shalt glorifie me There againe is the instruction of God the Sonne When yee pray pray in this manner Our Father which art in heauen and there is the direction of God the holy Ghost hee teacheth vs in our prayer to cry Abba Father No word heere of any prayer to Abraham Moses or Esay to Cherubim or Seraphim to Angels or Saints departed Secondly Incense might not be burnt but vpon the golden Altar onely whereof there was but one figuring the Lord Iesus teaching vs that our prayers may not be offered to God in the name of any other but Iesus Christ onely For there is not any other name vnder Heauen by which wee may be saued and In him onely is the Father well pleased Thirdly it was not lawfull for any man to make an odour for his owne pleasure or priuate vse of those gummes whereof the Lord commanded his Incense to be made and that vnder a most strait penaltie for so stands the Law Yee shall not make vnto you any composition like to this Perfume it shall be holy for the Lord whosoeuer shall make like vnto that to smell thereof euen hee shall be cut off from his people And this doth plainely teach vs that no creature should smell the sauour of our Prayer it is the Incense holy to the Lord and appertaines to our God onely Thus we see how Papists when they seeke patrocinie for their errors from holy Scripture doe it with no better successe then Ioab did when hee made his refuge to the hornes of the Altar hee fled vnto it to seeke the safety of his life but hee was pulled from it and executed to the death so they when they bring in Scripture to defend their errors doe in effect bring it to destory themselues But to leaue them let vs consider for our comfort how our prayer is compared to a perfume All the spices of Myrrhe Cynamon and what is most excellent on earth cannot make such a perfume from heauen it commeth and vnto heauen it returneth O what a great mercy is this wee are not yet able to ascend our selues and yet haue we this liberty and priuiledge as to send our Embassadors in our name before vs which are so welcome to the diuine Maiestie that hee accounts of them as of sweet odour and perfume sent vp vnto him Let vs marke this for many times the weake Christian faints and becomes remisse in prayer because he disesteemes of his own prayer This is a policie and tentation of the old Serpent to make thee neglect that which hee knowes to be most hurtfull to himselfe most helpfull to thee most acceptable to thy God but doe it not Noli vilipendere or ationem tuam quoniam ille ad quem or as non vilipendit Doe not vilipend thine own prayer for he to whom thou prayest vilipends it not it is a sweet odour vnto the Lord. VERSE 9. And they sung a new Song saying Thou art woorthy to take the Booke and to open the scales thereof because thou wast killed and hast redeemed vs to GOD by thy bloud out of euery kindred and tongue
not be esteemed the greatest good and such euill as godly men suffer should not be esteemed the greatest euill That great good prepared for the godly wicked men shall neuer see it and that great euill prepared for the wicked shall neuer come vpon the godly The last plague threatned here is the plague of deuouring beasts one of God his ordinary iudgements wherby he punisheth the pride of man The creatures are appointed to serue vs yea al of them from the Angell to the creeping worme offers their seruice to vs if wee will serue the Lord our God so hath he promised I will make a couenant for them with the wilde beasts and with the fowle of the heauen and with that which creepeth vpon the earth Otherwise if we rebell against him they are all armed against vs to execute his vengeance vpon vs. This plague of deuouring beasts we shall find threatned in the Law executed also on the idolatrous Samaritans on the disobedient prophet on the two and forty children who mocked Elisha two Beares out of the wood deuoured them And since the time of this Prophecie how God hath punished men by most contemptible beasts see Plinius he records that a towne of Spayne was vndermined by the Conies another in Thessalia by the Modewart a towne in France oppressed with Paddocks they forced the inhabitants to forsake their own houses and in Gyaro a Citie in the I le of the Ciclades the inhabitants were so persecuted with the Mice that they were also faine to leaue it Thus can the Lord by his basest creatures abase the high and lofty conceits of men Now to conclude these first foure seales this is to be obserued there is one thing which God offreth and the world will not receiue it there are three things for this that the world would haue and God will not giue them The Lord offers by the ministery of his Gospel mercy and grace this is one thing and yet such a one as hath all needfull things following it but the worldly sort careth not for it Instead of it three things they seek 1. Outward peace 2. Worldly wealth 3. Bodily health But none of these three shall they enioy They will not accept of peace offred from heauen and the Lord takes from them the peace of the earth they disdaine and lothe the bread of life and God takes from them the bread of corne they care not for the health of their soule and the Lord takes from them the health of their bodies Let vs be wise and welcome the first message for they who despise it multiply sorrowes vpon themselues VERSE 9. And when hee had opened the fift seale I saw vnder the Altar the soules of them that were killed for the Word of God and for the testimony which they maintained BEcause both good men and euill are inuolued in the same externall calamities the sword famine and pestilence which are sent vpon the wicked ouertakes also many a time the children of God therefore for their comfort their happy state after this life is here discouered by the opening of this seale and a difference is declared between their death and the death of the wicked euen when their death to the iudgement of man seemeth to be one for where Hell followes the death of the one the other by the same death are transported to a blessed fellowship with Christ in heauen I saw the soules Hee saw not this sight with his naturall eyes his bodily senses at this time were suspended and he was rauished in the Spirit and by it he saw this sight A strange maner of speech that a soule should see soules yet comparing this sight with the sight vvhich Saint Paul saw vvhen he was rauished to the third Heauen it teacheth vs that there is a sight vvhich Saints out of the bodie haue of GOD and a mutuall sight also vvhereby soules know one another which wee are not able to conceiue nor know till we learne it by experience It is commonly asked by many vvhether if or not vve shall know one another in heauen but it were better for vs all carefully to purge our hearts in time and prepare them for that sight Blessed are the pure in spirit for they shall see God and Whosoeuer hath this hope in him purges himselfe as God is pure Let it be an answer to vs all which Photinus Bishop of Lyons gaue to the Proconsull when hee demaunded who God was the other answered Et tu si dignus fueris videbis Thou if thou bee meet for it shalt see who he is Adam was sleeping when God formed Euah of a ribbe of his side hee knew it not but when he wakened incontinent he knew her albeit none informed him what she was This is now bone of my bone and flesh of my flesh and in the transfiguration wherein our Lord gaue to his disciples a glance of the glory to come Peter Iames and Iohn knew Moses and Elias whom they had neuer seene before By these examples learned Diuines haue beene induced to thinke that Saints shall know other in Heauen yea Adam Abraham and that blessed fellowship of Patriarchs and Prophets shall not be vnknowne to vs. The Lord shall let vs want nothing that may increase our ioy yet so that our knowledge shall be without all carnall affection and all our ioy shall euer be in God the fountaine and Father of mercy to them and vs also Alway here we haue an euident argument for the immortality of the soule it dyes not with the body it sleepes not but liues without the body a blessed life albeit not perfit without it Yea euen when it is in the body to giue life vnto it we may perceiue by experience that it hath a life of it owne without it for when the body is asleep and lyes vnder the shadow of death and all the senses thereof are suspended from their naturall functions the soule hath its owne liuely operation meditation and discoursing And sith so is that Connexa corpori extra corpus viuit when it is knit to the body it liueth without the body why shall we doubt but that when it is dissolued and separate from the body it shall still liue by it selfe The place wherein he sees them is noted to be Vnder the Altar by which the Iesuit Viega wandring cleane frō the truth vnderstands the places where the bodies of Martyrs lye buried It contents him not to haue their superstitious Altars honoured with the bones or reliques of Martyrs he will haue their soules there also at least comming to it when they are inuocated and called vpon But this Altar is called in the next verse A place of their rest or residence from which they haue not a going nor a returning againe vnto it But to leaue such Doctors with their doting dreams this altar
tribulae recondendum horreo frumentum colligitur sic per exercitia pressurarum fidelium numer us eliquatur The word that heere is translated tribulation imports a pressing out for as the iuyce of the Oliue berry is pressed out by the weight of the presse so by the exercise of Tribulation the number of faithful ones commeth out and increaseth daily Besides this let militant Saints in their afflictions remember this comfort that as tribulation hath an in-gate so hath it also an out-gate these are they who come out of tribulation if tribulation had an in-gate and not an out-gate wee might iustly be discouraged but this place plainely tels vs the contrary and Saints by experience finde it true Many are the troubles of the righteous but God deliuereth them out of them all Israel had forty two stations in forty yeares wandring through the wildernesse from Marah they marched vnto Helim in Marah were bitter waters which sore afflicted them in Helim were twelue fountaines of sweet waters and seuenty Palme-trees which much comforted them If for the present thy station be the place of bitter affliction beare it patiently and the Lord shal transport thee shortly into another station where hee shall refresh thee with the sweet water of consolation Neyther are Saints said to be in tribulation only but in great tribulation but let not this discourage vs The Lord weigheth the waight of the windes they blow not one puffe more then hee hath appointed The Lord ruleth the raging of the Sea it proceedes not one foot beyond the bounds limited it by the Lord. What-euer be the malice of Satan or his instruments the Lord bridleth them they cannot increase our crosses more then the Lord permits Rabsache may raile and blast out blasphemous boastings but the Lord hath a hook in his nose-thrils Sith all our troubles are moderated by the Lord let vs not grudge nor murmure or thinke they are too heauy or too great Physicians are not reproued for giuing a greater dose of Pilles vnto one then to another according to the diuersity of their dispositions and shal not this praise be reserued to the Lord that he knoweth best what measure of trouble is meetest for his children But of this how our troubles are measured in quantity quality and time we haue spoken in our Treatise on the eighth to the Romanes And haue washed Washing presupposeth that they were vncleane before so are wee all two maner of wayes First in respect of our conception I was borne in iniquity and in sinne hath my Mother conceiued mee Heere is the filthinesse of originall sinne Who can bring a cleane thing out of that which is vncleane Yet is there a washing to take away this vncleanenesse I saw thee polluted in thine owne bloud but I spred my skirts ouer thee and couered thy filthinesse and washed thee with water Next wee are vncleane through the filthinesse contracted in our conuersation and this is the pollution of actuall sinne Who can say I haue made cleane my heart I am cleane from sinne If wee say we haue no sinne we are lyers and the truth is not in vs. And this daily polluting of our selues with sundry sorts of sinnes requires daily purgation This was figured by these typicall oblations commaunded in the Law which were indeed as Augustine calls them lotiones laruatae shadowes of another thing warning vs to wash our selues daily in that fountaine opened to the house of Dauid for sin and for vncleannesse Of all this wee see that sinne is a vile and lothsome filthines Oh that we could see it as it isâ—… It is that leprosie which infecteth the bloud the skin the garments the house and all that a man hath It is more vgly and abominable then a menstruous cloth Our righteousnes is like a menstruous cloth said Esay Whereunto then shal our righteousnesse be compared It is pitie to see how we are blinded and deceiued with the deceit of sinne We can abide no vncleannes in our body in our garments in our meat in our drinke in our houses in the vessels wherewith we are serued yet wee feare not at the vncleannes of sinne What a folly is this thou wilt haue all things cleane yet hast no care to haue thy soule cleane thou canst not abide spots in thy face and yet wilt not abandon the filthinesse of thine heart Great need haue we to be washed for we are told that no vncleane thing can enter into heauenly Ierasalem And that which our Sauiour said to Saint Peter Except I wash thee thou shalt haue no part with me Oh that it could mooue vs as it moued himâ—… for he answered Lord rather then I should be depriued froÌ„thy fellowship wash not my feet onely but also my hands and my head In all these are we vncleane our feete are our sinfull affections by our head vnderstand our proud imaginations and in our hands our vncleane actions In all these we haue need to be washed and purged It had been better for vs if wee had needed no purgation at all Sed mansisset nobis integra dignitas illa à qua per amarum peccati gustum excidimus but this is the glory of elect Angels that they neuer sinned Now our neerest happinesse is to haue our sinnes forgiuen washed away in the bloud of the Lambe Blessed is he whose wickednes is forgiuen c. Yet remaines it to be considered how this action of washing is ascribed vnto them They haue washed their garments When Dauid had defiled himselfe with vile adultery and murther he prayed to the Lord in this manner Wash mee throughly from my sinne and cleanse mee from mine iniquitie But here it is said that the Saints haue washed their owne robes For resolution of this it is to be noted that in all the works of our saluation which by commandement of God are enioyned to vs wee should and must be dooers not idle loyterers but workers Worke out your saluation in feare and trembling A necessary obseruation for this age wherein all men looke for saluation but neuer consider with themselues as those Iewes that Iaylor did What shall we do that we may be saued They cast all the burden vpon the Lord but will not be bound to any duty they require that which he promiseth but remember not what he requires of them True it is that the principall worker is the Lord He is the author and finisher of our faith without him we can doe nothing Yet when hee worketh for vs he worketh in vs and with vs As that most comfortable word vsed by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports whereof we haue spoken at more length on the eighth to the Romans When hee worketh with vs hee causeth vs also to worke with him for our selues For he worketh in vs both
dead childe and reserue nothing for the other Si melioricuncta dare nolueris diuide saltem ex aequo If thou wilt not giue all to the best and eldest at least diuide it equally between them Thy two children are thy two liues the one temporall the other eternall the eldest is life eternall it was ordained for vs before the foundations of the world were laid this childe is liuely neither subiect to death nor any kinde of disease the yonger childe is life temporall a languishing life deadly diseased is this childe and will not liue Shall wee therefore be so foolish as to care for that which cannot be conserued and neglect the other which endureth for euer and is able if it be ours to conserue vs also in a most happie and immortall fellowship with our God in Christ for euer and euer The Lord make vs wise in time to consider this that we may make choise of the best AMEN FINIS A Table of the principall points of Doctrine handled in this Treatise A ABsolute Authority due to God p. 281 Adam knew the creature by the Creator Now his sonnes are sent to the creature to learne the Creator 88 Eternity is God his proper praise and of the comfort by it cōming to the Church 106 Affliction makes a Christian stronger 302 Altars honoured with reliques of Martyrs 238. Altar vnder which soules rest what it is 239 Amen what it signifies and how vsed in the Primitiue Church Angels described 109. Why they are said to compasse the Throne 103. Their properties 105. their nature and number 104. 105. Why represented by Men Lyons Bullockes and Eagles 107. Their three-fold Eyes 105. Their sixe wings what they are 111. 112. Their function 112. Angels and men were at variance but now they sing one song 151. Angels stand and neuer fell Man fel and is raised vp to stand 180. How they praise God for Redemption 179. What benefit they haue by it Ibid. Their Order 181. Their Place 182. Their Song 183. They are our Patterns 249. Foure Angels at the foure corners of the earth what they signifie 271 Antichrist defended by Papists by such arguments as wherewith the Iewes impugned Christ. 10. He is not to come from Dan. 290. His name hated by Papists but himselfe honored 9. Then shall Iesuites get another Antichrist then the Pope when Iewes get another Christ then Iesus 290 Arrowes of iudgement and mercy 206. 207 Aire a necessary Element for all liuing creatures 273. Angustine his memory how it failed him in a Sermon 203 Atheists answered who cry for one from the dead 4. Their mouthes stopped 104. B BAnquet in heauen 334 Beasts foure signifie not Preachers nor yet the foure Euangelists 193. Two Beasts by which Satan ◅ights against the Church 50. Why the first Beast is described with seuen heads sith two of them onely persecuted the Church 51 Deuouring Beasts a plague and examples thereof 234. 235. The foure Beasts cannot be the foure Euangelists 103. 104. But are Types of principall Angels 103 Bloud of Christ medicinall ◅20 All bloud pollu◅ but the bloud of Iesus cleanseth 321. It hath a three-fold vertue 323 Bodie a burden depressing the soule 76 Booke two waies taken in holy Scripture 126. The opening thereof a ioy to Christians a griefe to Antichristians 136 Booke written within and without what it meanes 128 How God is said to haue a Booke 124. Strange opinions concerning it 125. What it is 126. Two scandals laid on the Booke of the Reuelation 6. Vse Author and time of it 2. 3. 4. 5 Booke of the Reuelation authentike 5. Obscurity thereof 6. A proper methode thereof taken out of it selfe 35. 36. 38 Bread of life 222 Brother-hood Christian. 248 C CAndlestick of gold what it sigureth 148 Catalogue of Writers on the Reuelation 13 Christ his name loued by the Iewes but himselfe hated 10 his Office◅ 133. From him commeth all comfort none from the creature 137. Why a Lyon and a Lamb. 138. 139. His description 137. Hee is the root of Iesse Iesse the roote of Christ. 139. He was made man of the seed of man once sinfull 140. Hee i◅ on the Throne with the Father 143. Christ was really slaine 194. yet liued againe Ibid. Hee hath seuen Eyes 146. Why he appeared with scarres of his wounds 145. No impotencie but power shewed therein Ibid. His Eyes of Prouidence and Eyes of Grace 147. His Diuinity 146. Hee receiued full grace that he might giue it 147. Hee is the great Doctor 149. Christ Angels and Saints redeemed are all in one fellowship 282. How he is an Angell 274 Christ keepes his Fathers priuy Seale 276. How hee commeth from the East 269. His feruent loue 281. Hee repaires euery losse that Satan hath inflicted by sinne 260. Hee is the Sacrifice the Sacrificer and the Altar 239 Christ many waies figured 205. A good Archer and what are his Bow and Arrowes 206. Two waies crowned 208 Christians by information not inspiration 142. None should ride on a Christian but Christ. 201. Hee should make sure his owne saluation 249 Christians are Lambes but Christ is a Lambe in another sense 320. They are Kings and Priests and should not serue sinne 174. 175 Church cannot be consumed by the Crosse. 215. nor hurt by her enemies Ibid. It is not bound to one place 296. 297. Churches professing Christianity in the world 298. The Church is a circle 92. Compared to the Moone 94. Prosperity thereof deare to true Christians 135. The true Church worships no creatures 119. Church on earth conserued from heauen 184 Come and see 192 Comforts and crosses intermixt 212 Corrections 229 Conscience corrupted dare not runne to God 265. 266 Condition of good and euill men contrary in this life and after it 270 Con◅ntine the Great made too great 274 Court of heauen encreaseth daily 313. The comely order of it 89. 314 Conuersion 1 Contrition 160 Concord by Christ made among creatures of most contrary kinds 152 Consolation 2. It followes mourning 137 Confirmation 2 Couenant temporall and common 86 Creatures declare that God is but define not what he is 87. They teach more then man can learne 88. What a voice the insensible creature hath 185. All creatures concurre to punish the wicked 256 Creation is a short Prouidence 120. Creation is common not so the comfort of Creation Ibid. How it bindes vs to serue God 121 Crosse a way to the Crowne 306 Crying sinnes 242 D DAN why omitted 291. 292 Day of Iudgement 247. 248. 264. Scorned by the wicked 266. Delayed vntill Saints be perfected 269. Terrible to the wicked 266 Death figured by an Horseman and why 228. His Page Ibid. 231. It is double Ibid. Comfort against it 236. It is compared to Nebuchadnezzars◅e ◅e ◅40 It ends our misery 331 Doctrine of Christ and Antichrist two Mysteries 10 Doctors of the reformed Church agree all in the matter differ onely in the Methode of the Reuelation 11 Dwelling of God
destruction Reuel 13. 8. The Prophecy of the Pope his destruction is two-sold 1 It is set down in speeches Typicall Where first there preceeds preparation then there followes execution in the 15. and 16. chapters 2 It is set down in speeches simple The presumption of blinded Papists scorneth at the ruine of Rome Reu. 18. 7. Reuel 18. 21. But the destruction ther of is concluded by the Lord. Reuel 16. 1 1. Sam. 5. 3. Iesuits do wel in time to enquire for a new Seat for their Pope Zach. 5. 11. A warning to Papists Amos 6. 3. Reuel 18. 8. The fourth fifth chapter haue no Visions of prediction but onely of Preparation Reu. 1. 12 13 14. The first Prophecie of things which are had before it a Preparatory Vision Reuel 1. 14. So the second Prophecie of things to come hath before it a conueniâ—…t Preparatory Vision and that twofold 1 A Vision of God the Creator ruling all chap. 4. Verse 11. 2 A Vision of God the Redeemer reuealing all to his Church ch 5. Reu. 5. 9. How both these Preparatory Visions are properly conuenient to the Vision of Prediction subsequent Iohn 16. 1. The time wherein Saint Iohn saw this Vision Reuel 1. Carthus A three-fold â—…ight 1 Naturall common to the creature Rom. 1. 10. 2 Supernaturall or Propheticall this is made by reuelation representation or both Numb 24. Gen. 41. Dan. 2. Carthus How the sight which S Iohâ—… saw was Internall Imaginary Intellectuall 3 Spirituall proper to Saints chosen and called 2. Cor. 3. 18. 2. Cor. 5. 7. 1. Pet. 1. 1. Iohn 3. 2. 1. Pet. 1. 8. The naturall sight can bee no comfort without the spirituall Numb 24. Two things increase grace in a Preacher 1 Conscientious vsing of that which he hath Ber. in Psal. qui habitat 2 Carefull crauing of that which he hath not No entrance can wee haue to things heauenly except God open the doore Acts 14. 27. 2. Cor. 6. 9. 2. Cor. 2. 12. Heauen in this place cannot signifie the Militant Church Heauen three waies taken in holy Scripture 1 For the Church Triumphant Reu. 11. 2 For the Church Militant 3 For the Church representatiue S. Iohn learned not these mysteries in the Church militant nor from it but for it 2. Cor. 12. 2 4. The Lord who taught him to know them must also teach vs or else wee cannot learne them 2. Cor. 3. Of the voice which S. Iohn heard How this voice was vttered we need not enquire Sufficient is it for vs that S. Iohn vnderstood it and makes vs also to vnderstand it If we wait on God hee shall reueale himselfe vnto vs. How this voice is compared to the sound of a Trumpet Manuscript The voice of God is loud liuely Rom. 1. Heb. 4. 12. Ioh. 5. 25. Miserable are they that cannot heare it nor yet bee wakened by it A sweet voice by which God speakes to his owne Hee must go out of himselfe that would go vp vnto God Psal. 45. 10. Exod. 20. A warning to Preachers The voice of God calleth men to come vp Iude 6. 2. Pet. 2. Satans voice calleth them downe-ward Math. 8. 22. Iob 1. God his voice to apostate man is Come to mee Math. 11. 28. Psal. 65. 4. This voice neuer sounded to apostate Angels God his predictions are arguments of his Prouidence Esay 41. 23. Satan his predictioÌ„s wherefrom come they 2. Chro. 18. 19. * Or Sargeant Miserable are they who consult with Satan about things to come 1. Sam. 28. 19. Magdeburg câ—… Rom. 11. Psal. 40. 7. Things foretold in this Prophecie must be done An answer to prophane mockers who thinke they shall not bee done Zach. 6. 1. This Prophecie is not to be vnderstood of things past vnder the old Testament Manuscript God worketh in his children that which he craues How is it to be vnderstood that S. Iohn was in the Spirit Carthus Haymâ—… Not that hee wanted a body but it was left senselesse for a time the soule being intended to heauenly things The body as it is now is a great impediment to the soules familiar fellowship with God This is illustrate by a similitude And proued to the godly by their experience specially in prayer ☞ Wee must first heare the Lord before wee can see him Ber. in Cant. ser. 41. Psal. 48. 8. How a Throne is ascribed to God Why this Throne is said to be in heaueÌ„ Iob 34. 11 12. Gen. 18. 25. The seeling of the Throne The Court that compasseth this Throne 1. King 10. A glassie Sea before the Throne How this preparatorie Vision is proper for the subsequent predictions The sight of God sitting on his Throne disâ—…ipates all doubtings and feares arising froÌ„ the greatnesse of men Psalm 2. A strong bulwarke against the feare of flesh Psalm 76. 12. Psalm 46. 1. Psal. 2. Gene. 11. Man hath proud Propositions weake assumption of these come fectlesse conclusions Esay 31. 3. 〈◊〉 How this Vision is expounded by some Interpreters The right accommodation of these types No man can sufficiently declare that which the Lord iâ—… And therefore is hee shadowed in such maner as it pleased himselfe to appeare Bern. Diuerse opinions concerning the Iasper Sardine Victorinus Primasius in Apocal. Berengandus Haymo Carthusiâ—…s Epiphâ—… lib. de 〈◊〉 lapidibus The three persons of the blessed Trinitie represented here Brightman The eternity of God figured by the Iasper Iam. 1. 17. Psalm 102. 16. Psalm 92. 13. The iustice of God figured by the Sardine Hebr. 12. 29. Plin. lib. 37. ca. 7. Iames 2. 13. The mercy of God keeping couenant shadowed by the rainebowe He keepes the temporall and common couenant much more the eternall Gene. 9. 14. Iere. 31. 35 36. A comfortable meditation concerning the Rainbow Peter Martyr in Genes The creatures declare that God is but defined not what he is Bern. in Cant. Serm. 31. Earthly Kings borrow glory from the creature not so the Lord. Psal. 39. 5. Adam by the knowledge he had of the Creator knew perfectly the creature Now man learnes by the creature to know the Creator Yet is he not able to conceiue that which the creature can teach him Three sorts of creatures in the heauenly Court Chap. 15. 2. These foure twenty Elders are not foure twenty Bookes Hieron Prolog Galeato But they represent the whole company of redeemed Saints So the Spirit of God himselfe doth expound them Chap. 5. ver 9. Primasius Bullingerus Chytroeus Collado Aretius Iunius Forbesius The drosse of the Fathers is not to be receiued for good gold Primas in Apoc. Primasius his iudgement concerning the foure and twenty Elders The Church is a circle in the midst whereof is the Lord. Math. 18. 20. Psal. 76. 11. Num. 2. Some are neerer the Throne then others but all enioy his sight Ioh. 14. 2. How Seates Crownes are ascribed to the Church Militant 1. Cor. 4. 13. The Church properly compared to the Moone Why thev who sit on the Seat
Why some wicked mâ—… are plagued now and some spared Psal. 58. 11. Corrections of Gods children are with measure Esay 27. 6 7 8. He dealeth not so with the wicked Pâ—…imas in Apoc. Good thingâ—… prepared for good men whereof the wicked shall not be partakers Aug. de ciuit Dei lib. 1. c. 8. But the temporall good and euill of this life is common to both Deuouring beasts one of Gods ordinary plagues Hos. 2. 18. Leuit. 26. Deut. 28. Ezech. 14. 2. Kings 17. 25. Plin. lib 8. ca. 29. Examples of base beasts punishing the pride of man One thing God offers to men and men wil not haue it Three things that men would haue from God and God will not giue them A iust recompence Psal. 16. 4. Psal. 32. 10. Comfort to Saints suffering death is brought in by the fift seale A sight which Saints out of the body haue of God and of themselues An answere to them who ask if Saints shall know one another in heauen Mat. 5. 8. 1. Iohn 3. 3. Two examples prouing probably that it will be so Gen. 2. 23. Mat. 17. But our knowledge there shall be far different from that which we haue now An argument for the immortality of the Soule Athanas. Altars honored with relikes of Martyrs haue no warrant here This Altar vnder which soules rest is the Lord Iesus Carthus in hunc locum Hugo Cardinal Luke 23. Luke 16. Psal. 30. Reuel 7. Iohn 17. 24. How Christ is both the sacrifice the sacrificer and the Altar Heb. 9. 14. Death compared to Nebuchadnezzars fire Mat. 10. 28. It burnes our bands but hurts not our selues Rom. 8. 35. 36. No religion so false but it hath some to defend it and dye for it The crying of Saints notes their feruent desire Greg. lib. 2. Moral cap. 6. Ibid. Psal. 10. 17. How Saints cry for vengeance Foure sorts of crying sinnes Gen. 18. 20 21 Exod. 22. 22 23 Deut. 24. 14 15 Iam. 5. 4. Gen. 4. 10. They cry not out of passion or priuate reuenge but out of zeale vnto God his glory Primas in hunc locum Greg. Moral 2. cap. 6. Manuscript Saints are so conioyned to the Lord that to his will and not their own they conforme themselues Psal. 58. 10 11. In prayer Saints giue God such Stiles as may best mooue him and assure them of a good answer Psal. 94. 20. Felicity of Saints Triumphant is not yet complete and why Heb. 11. 40. Bern. in sesto omnium sanct ser. 2 3. Ribera in hunc locum Some worthy Fathers charged by Ribera for Hereticks falsly God first iudges then hee auenges In al his processe cognition goeth before execution Gen. 18. 25. Psal. 94. 1. To iudge and reuenge appertaines to the Lord. Math. 7. 1. Rom. 14. 4. Rom. 12. 19. Why worldly men are called Inhabitants of the earth 2. King 2. A heart set to pray is a forerunner of a fauourable answer Answer to Saints is giuen here first by a signe of white Robes secondly by Speech What their white Robe signifies Reu. 3. 5. Saints know that in heauen by sight and feeling which heere they know by faith God speakes vnto soules by inspiring them Aug. ser. 1. de Sanct. 1. Ioh. 2. 18. Last Day now is not farre off Last day delayed till Saints be accomplished Foolish are the wicked who persecute Saints Iudg. 16. 30. Gen. 19. Saints called brethren for three causes 1 They haue all one Father Ephes. 3. 15. 2 They are all quickned by one Spirit Galat. 4. 26. 3 They are all borne to one inheritance How all Saints are fellow-seruants Reuel 22. 9. Angels are not our patrons but our patterns of whom we should learne Number of Saints is known to God 2. Tim. 2. 19. 2. Cor. 13. 5. Yet should cuety Saint make sure to himselfe that he is of that number 2. Tim. 2. 19. 2. Pet. 1. 1. 10. The summe of the sixt seale In the fist seale 〈◊〉 〈◊〉 for iudgement in the sixt God answereâ—… them Iaco. Rex â—…rit For the cry of Saints moueth the Lord much Luk. 18. Gen. 18. 25. Psal. 116. 15. The sixt seale should not bee expounded allegorically for two reasons 1 Because the prophecy of apostasy comes not in here but in the subsequent ptophecy 2 Apostasie could not terrify great men as here themselues being authors and actors of it Neither is this sixt seale to be vnderstood of a temporall iudgement Esay 13. 10. Ezech. 32. 7. Hos. 10. 7. Luke 23. 30. Arguments mouing some Interpreters to thinke that the sixt seale cannot import the Day of Iudgement are answered Arguments prouing that it is to be expounded of the Day of Iudgement 1 The seuenth seale for etels nothing as the rest doc but introduces seuen trumpets to foretell 2 The sixt seale brings an vniuersall change of al creatures 3 All the wicked vniuersally are iudged in it 4 It is plainly said to bee the great Day of the Lord. 5 Collation of this place with the words of our Sauiour proues that it is so Mat. 24. 29. Luke 21. 25. Marke 13. 24. Who can deny this to point out the Day of Iudgement Terrour of the last Day two wayes described 1 From the effects thereof on the insensible creature 2 Vpon reasonable creatures but reprobates of all sorts Earthquake is either ordinary or extraordinary Darkning of the Sunne likewise is either naturall or supernaturall Marke 15. 33. The bloudy Moone what it meanes All creatures conspire to serue the Lord in punishing his enemies Now the wicked are vnder wrath but hauing the comfort of the creature they feele it not Rom. 1. But at last the creature also shall forsake them Psal. 73. Sith comfort of creatures will faile all flesh let vs in time seeke the Creator Cypria de mortal Heb. 12. 28. Starres falling like figges Teaches vs that no state can stand when God shakes it Nahum 3. 12. The world shal fall yet it come to a ripe age Heauen departing like a scrole expounded These creatures shall not perish in their substance but be changed in their qualities Rom. 8. 21. They like seruants shall receiue a new liuery when the Kings sonne shall marry his Spouse Psal. 102. 25 26 This is cleared by the Psalmist and Saint Peter 2. Pet. 3. 10. 2. Pet. 3. 13. Euery losse which man hath receiued from sinne Satan shall be repaired by Iesus This is not to be extended to Reprobates and excrements of the earth The terrour which the last day shall work in the reasonable but reprobate creature Seuen ranks of men contayning all combinations wherein flesh can haue confidence Rom. 2. 11. Yet when they are all ioyned they cannot resist iudgement Exod. 5. 2. 2. Chro. 32. 14. A glasse for proud flesh to looke into Psal 2. 10 11 12 The wicked in their distresse crie to the creature For their conscience they dare not run to their Creator What a sure ground is here for Papists to build their inuocation of creatures