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
and are neuer at rest So is it with men in this world vncertaine and vnstable is thâ—…ir estate rich this day poore to morrow now a King incontinent a captiue highest in the Court this day like Haman highest to morrow on the gallowes This day the King leanes on the shoulder of the Samaritane Prince the next day the people tramples him vnder their feet Neither is it simply represented by a sea of which type see more chap. 16. verse 3. but by a glassie sea to declare the fragilitie thereof it hath a faire splendent shew but no solidity the best thing in it is man yet is he but like a vessell of glasse most easily broken as daily experience declares And thirdly it is said to be like vnto Christall which is transparent so that a man looking into it sees through it and euery moâ—…e therein is manifest vnto him This doth properly expresse that cleere and liuely sight which the Lord hath of most secret things done in the world All things are naked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and manifest vnto his sight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opened vp and as it were spelled out Naturall men may restraine his prouidence within the heauen This is the voice of Atheists The Lord walks in the circle of heauen the cloudes hide him that hee cannot see They are like vnto foolish children who if they hide their owne face that they see not doc thinke that none sees them But they haue an answere from the Psalmist The Lord hath his dwelling on high yet he abases himselfe to behold things in hoauen and in earth the darknes is no darknesse but to him darknes and the light are both alike This also should waken vs to the practise of that Apostolike precept Vse this world as if 〈◊〉 vsed it not Sith the world is resembled to a sea let vs coÌ„sider how the sea is a good element for nauigation and transportation of men from one Countrey to another but euill for habitation Men are gladdest when their course is shortest on the sea and their hearts are at their hauening place long before their Barks can carry their bodies vnto it Wee should so liue in this world as passing through it to our heauenly harbour soiourning in it but not dwelling in it The greatest pleasures of this world are like the waters of the sea salt bitter and vnwholsome to drinke Hee is in the worst estate that hath his belly most full of them Let vs looke to them with lothsomnesse but aboue all beware we drinke not of them with greedines for they will proue deadly at the length And in the midds of the Throne and c. Followes a description of the third and most excellent sort of creatures pertayning to the Court of the great King these are holy Angels in whom and by whom God ruleth and they are described first from their place next from their nature which is to be taken out of their name thirdly from their number fourthly from their properties and lastly from their function Some by these foure beasts vnderstand the four Euangelists It were easie to shew whom they follow in this opinion but needlesse It was hard for the first Fathers such as Victorine and others who wrote vpon this booke to vnderstand it so long before the accomplishment thereof And as for others in the middle Age wherin the Church was darkned with Popery they are not much to be regarded for no man indued with the spirit of error shall vnderstand this booke yet all these trot on in this common Commentary and will haue these foure beasts foure Euangelists But this is to be lamented that now in so cleare a light so many worthy men should haue been miscarried by them out of the way But leauing them we haue first to cleere that these creatures figure Angels and such Angels as in precellencie of dignity and prerogatiâ—…e of place are neerer vnto the Throne then other Angels be for in the fifth chapter ver 11. after the song of the foure liuing creatures followes the song of many Angels that are said to be there in a circle without them and in the 15. chapter ver 7. one of the foure giueth vnto the seuen Angels their Vials full of the wrath of God their first testimony proueth that the foure being namely put for the whole order haue the precellencie of place the other proues they haue the prerogatiâ—…e of dignitie Yet to come neerer many of the Interpreters do agree that in this Vision allusion is made to that which Ezechiel in his first chapter setteth downe for in this Prophecie the Spirit of God euery where followeth the phrase and alludes to the Visions of Prophecies in the old Testament and of this iudgement are Iunius Foxus Merchiston Grasserus Ribera with many others Now in that Vision is shewed to Ezechiel how hee that sits on the Throne ruleth all by the ministerie of his holy Angels there they are figured the same manner of way to wit by the Lyon a Man a Bullock and an Eagle except that there euery one of them is figured all these foure waies these that here are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 liuing creatures and that in all the English Translations whatsoeuer they are translated Beasts the cause seemes to be in the penury of our Language that hath not any proper word to distinguish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alway that these are Angels Ezechiel expounds himselfe chap. 10. ver 20. And the Beast that I saw vnder the God of Israel I vnderstood that they were Cherubims Ezechiel saw his Vision in the captiuity of Babel at the Riuer Chebar and S. Iohn saw his Vision being banished by Domitian into the I le Pathmos one truth by the same types is represented to both so the one very well may serue for a Commentarie to the other to let vs see that these creatures are indeed neither Beasts nor men but Cherubims or Angels Now to come to their description we haue first to consider the place wherein S. Iohn sees them In the midst of the Throne and round about the Throne For vnderstanding of this take vp the Throne to appeare a little lifted vp from the earth in the midst vnder it are the bodies of these creatures and at euery corner looke out their faces so are they both in the midst of the Throne and round about it This glorious Ruler hath his Throne compassed with holy Angels not that he needs any of them but for the greater comfort of his Church as also to shew the great glory of his Maiestie Many Aramites came against Elisha in Dothan his seruant was discouraged so was not himselfe There are more said he with vs then are against vs. And many may we say are our enemies visible and inuisible
Stâ—…la immortalitas est aeternae beatitudinis Sanctis collata It is an immortality of eternall beatituâ—…e conferred to Saints So also S. Augustine vnderstands by it Mercedem 〈◊〉 gaudium â—…oelestis patriae that eternall reward and ioy of our heauenly Countrey whereby Saints shall shine more bright and glorious then the Sun in the firmament For the better vnderstanding of this let vs consider how the Spirit of God to expresse the glory and greatnesse of spirituall things customably drawes similitudes from most excellent things that are in Nature The Naturalists write of a certaine kinde of linnen called by the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Latines Linum viuum because it cannot bee burnt with fire but rather is more cleerely purged by the fire then it can be by washing in the water the fire cannot consume it but still makes it the more cleane and beautifull Regum funera in eiusmodi adurebantur tunicis ne corporis faâ—…illa cum reliquo misceretur cinere The bodies of Kings were burnt in coats made of this linnen that the dust of their bodies should not be mingled with the ashes of the fire wherein they were burnt but might the more commodiously be conserued by themselues and laid vp in such vessels wherein they were accustomed to keep them To this purpose Plinius also records that hee saw Ex hoc line ardentes in focis conâ—…tuiorum mappas sordibus exustis splendentes igni magis quà m possent aquis in the time of great Banquets their Table-cloathes burnt and made brighter and cleaner by the fire then they could be by water He grants indeed that such linnen euen then was rare to be gotten but being once obtained it was worth the price of most precious iewels Now wee scarce heare tell of it in the world Alway wee may very well thinke that the Spirit of GOD alludes vnto it when hee bringeth Saints cloathed with white The iudicious Reader may easily consider how the comparison is proper Lastly they are said to haue Palmes in their hands The Palme Tree hath euer beene vsed for a signe of victorie Quid per Palmas nisi praemia victoriae designantur Palmae quippe dari solent vincentibus Naturalists haue obserued that there is in the Palme a certaine peculiar property agreeable to the nature of stout and Noble-men namely that it is not borne downe by any weight can be laid vpon it but rather it riseth vp against the weight and beares it vpward Aulus Gellius citeth as Authors for this Aristotle and Plutarch The same is also recorded by Plinius to be a rare and precious Tree for many other respects Alway it properly represents the fortitude of Christians who cannot be borne downe with the heauy burden of afflictions but rather are made stronger by them and more able to resist all our spirituall aduersaries till at length they become More then Conquerours through Christ. Our life said Iob on earth is a war-fare yet euen in fighting many a time God makes vs victorious Euery temporall victorie in particular temptations now is a pledge to vs that wee shall get full and finall victorie at the last Now we haue not peace without warre not yet warre without peace Sunt nobis quaedam in pace praelia in bello pax But we are sure the end of our battels shall be victorie in token whereof there are Crownes prepared for our heads white Robes for our bodies Palmes to be put in our hands But let it be marked that the white garment and the Palme go together for it is innocencie and a good conscience which maketh strength in the time of our trouble and getteth victory at the last No man is crowned except hee striue as hee ought to doe Wee forget that the Kingdome of heauen suffers violence Alas great is our security wee will not fight and yet wee looke for the Palme The Husbandman must labour before hee receiue the fruites Wee looke for the fruits and will not labour wee thinke it easie to goe into heauen as if the doore thereof were to be opened at euery on-set and remember not how the fiue foolish Virgins were excluded No vncleane thing can enter into heauenly Ierusalem Polluted hearts haue no hands that can beare the Palme Coelum res est quae vitam altam alios mores aliamque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 postulat Heauen is a thing which requires another kinde of life other sort of manners yea and another creation VERSE 10. And they cryed with a lowd voice saying Saluation commeth of our God that sitteth on the Throne and of the Lambe THeir thankesgiuing now is subioyned wherein we haue to consider two things first the manner next the matter thereof for the manner it is said that they cryed with a lowd voyce noting how Saints praise the Lord with a feruent affection and this feruencie of their affection proceeds from the sense of their great deliuerance Alas the onely cause of our coldnesse in praysing and praying vnto God is our senslesenesse wee feele not our bondage we know not that great deliuerance and glorious liberty of the sonnes of GOD into which wee looke to bee aduanced therefore is it that we mourne not for the one and cry not as we should for the other Let vs learne at them that in praying and praysing of God there should be a lowd Voice not for the vocall sound but in respect of the intended affection Oratio multa debet esse loquntio pauca Our prayer should be much and our talke little and then is our prayer much when our heart is enlarged to desire much Et hoc lachrymis magis quà m verbis sletuque magis quà m affatu agendum est and that by teares rather then talke Vtiliores sunt lachrymarum preces quà m sermonum sermo non totum proâ—…ert negotium lachryma totum prodit affectum Better are the prayers of teares then of speech The speech cannot declare the whole matter but the teares may bewray the whole affection No Incense or sweet Odour smelleth without fire and no praise nor prayer auaileth if it be not seruent The fire that burnt Incense on the golden Altar was brought from the brazen Altar of Burnt Offering wherein was fire continually If there bee not a contrition in our heart for sinne what feruent praysing of God can bee for our deliuerance from sinne The heart must first be the Altar of Burnt Offering or else it cannot be the golden Altar for offering Sweete Incense But these Saints are said to haue come out of tribulation ver 14. They know what dangers they haue past they see to what dignity they are aduanced and therefore prayse God with feruency Crying alowd Saying We heard before of their multitude and varietie now we may see their vnitie they all sing one
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
the loue humility and meekenesse of Christ that thereby we may know we are his such as bite one another and deuoure one another are as yet but carnall and strangers from the fellowship of Iesus And hee shall leade them to the Fountaine c. Waters signifie refreshing ioyes which Saints shall haue there in great aboundance Hee that drinketh of the water that I shall giue him shall neuer thirst any more but the water that I shall giue him shall bee in him a Well of water springing vp into eternall life The springing and flowing of the water noteth the aboundance of it according to that I am come that they might haue life and haue it in aboundance therefore is their exceeding great ioy called Riuers of pleasure and againe A pure Riuer of the water of life proceeding from the Throne of God runneth through the streetes of heauenly Ierusalem But here mention is made of the Fountaine from which these waters flow to shew that our ioy there shall not come mediately from the creature as we haue said but immediately from God the Author and Fountaine of all our felicity Shall leade them Euen in this life the Lord leads vs. All the sonnes of God are led by the Spirit of God they all cry to be gouerned by him Send thy Light and thy Truth let them lead mee and now we feele that he leades vs monendo monendo as we haue shewed on the eighth to the Romanes But how hee shall gouerne vs and leade vs there how we shall follow the Lambe where-euer hee goeth we shall best know when we come there it is a ioyfull thing now to be led by him we shall find it more ioyfull then Si sic bonus es quaerentibus te qualis eris assequentibus sith he is so good to theÌ„ who seeke him as we haue all cause to confess how good wil he be to theÌ„ who find him And God shall wipe away all teares c. This manner of speech imports a most comfortable change of their estate from miserie and all cause of mourning to ioy and all fulnesse of felicitie and this the Spirit of God expresseth by a most significant phrase when hee saith Mortality shall be swallowed vp of immortalitie that is it shall be deuoured and vtterly abolished as if it had neuer beene no foote-step of mortality or misery shall be seen there no voice of mourning heard there Some of the Ancients by proper similitudes do illustrate this Sicut stilla aquae modico infusa vino deficere à se tota videtur dum saporem vini induit colorem as a drop of water infused into wine lookes no more like that which it was but takes on it both the taste and colour of the wine Et sicut ferrum ignitum candens igni simillimum fit pristina propriaque forma exutum And as yron put in a hot burning fire becommeth most like vnto the fire and loseth the old and proper forme thereof Et sicut solis luce perfusâ—…s aer in eandem transformatur luminis claritatem adeâ—… vt non tam illuminatus quam lumen ipsum esse videatur And as the Aire when the light of the Sunne is diffunded through it is trans-formed into the brightnesse of his light so that it seemeth to bee not so much enlightned as a light it selfe At midnight the aire is a darke body in the day it is lightsome and lookes as if it were light it selfe so shall the Saints of God glorified in heauen be changed from that which they are now and transformed into the similitude of that glory whereunto they shall be aduanced then Alway mourning heere is meetest for Saints for how shall the Lord wipe away teares from their eyes who neuer shed them and how shall hee gather these teares into his bottell which thou neuer powredst out The world counts it a womanly affection to mourne but our Sauiour hath said Blessed are they who mourne now for they shall be comforted Dauid was a very valiant man hee slew the Lyon and ouercame Goliah the Philistim and yet Hee watered his bedde vvith teares in the night and in the day mingled his cuppe with teares Simon the Pharise at one time made a banquet to the Lord of the best delicates hee had and Marie gaue him a Desart of teares from her penitent heart Our Lord was better pleased with Marie her teares then with Simon his delicates Though wee were not compassed with many miseries and ouerladen with a heauy burden of sinnes in both which we haue great matter and cause of mourning yet our very absence from that great felicity which in this life wee cannot enioy should mooue vs to mourne Non satis futura gandia concupiscis si â—…a quotidie non postulas cum lachrymis minus tibi not a sunt si non renuit consolari anima tua donâ—…c veniant Thou desirest not as thou shouldst these ioyes to come if thou doe not craue them euery day with teares thou knowst them not if thy soule refuse not all other comfort till thou enioy them to replenish thee fruitlesse and vaine yea quickly vanishing are the greatest pleasures of this life Hardnes of heart and senselesse securitie is the Mother-sinne of this age The children of Cain by the light of nature learned how to worke in brasse and Iron and men by their wit and ingene can make the hardest metals receiue impression but cannot in like maner molliâ—…ie their hard hearts to receiue the stampe of holy Impression from the Lord. At the third stroke the Rocke rendred water vnto Moses but alas for many strokes will not our hearts render teares of contrition to the Lord. It requires a continuall care to worke vpon the heart to labour it make it soft that it may yeeld to the seale of God and receiue the portraiture of his image If wee in a good conscience vse the meanes diligently the Lord will not let vs want a blessing but wil graciously performe vnto his children that promise made in the new Couenant I shall take the stony heart away from them and giue them a heart of flesh To conclude all sith we heare so great and glorious things spoken of that Citie of our God that new and heauenly Ierusalem both here and in the twenty one and twenty Chapters of this prophesic is it not a lamentable folly to forget Sion and to sit down and sing by the riuers of Babel wherein we are but captiues Shall we neglect that life for the loue of any thing which we can enioy here It is a pretty meditation of S. Basil If thou had st sayes he two children where of the yonger by certaine knowledge were not able to liue the elder again were most liuely wouldst thou be so foolish as to spend all thy eare thy substance vpon the
are called Elders 1. Ioh. 2. 1. Esay 65. 20. The white rayment of Saints is their two-fold righteousnesse 1 One imputed 2 Another inherent Their Crowns note their Royall Dignity 1. Cor. 9. 26. Rom. 8. A two-fold operation of God here is figured 1 One terrible to his enimies compared to lightning Psal. 18. 14. 2 To Thundring Psal. 18. 13. Exod. 20. Amos 1. 2. Mark 3. Psal. 29. 3. Suâ—… ca. 5. 3 To Voices Psal. 2. 5. The other gracious comfortable to his own children Mat. 3. 11. Acts 2. Esay 11. 2. 1. Cor. 12. 4. The glassie Sâ—…a is a figure of this world Reuel 17. 15. The world sometime figured by the Moone And sometime by the Sea which is euer waltring and neuer standeth in oâ—… estate Ester 7. 2. King 7. It is christalline transparent because all things in it are manifest to the Lord. Heb. 4. 13. Iob. 22. Psal. 139. A dehortation from the loue of this world 1. Cor. 7. 31. ☜ The best pleasures thereof are like the salt waters of the Sea Angels described 1. From their place 2. From their nature 3. FroÌ„ their number 4. From their properties 5. From their function How by the foure beasts some vnderstand the four Euangelists But in truth they figure the company and order of principall Angels This Vision coÌ„pared with the like in Ezechiel will be the more easily vnderstood Ezech. 1. The foure Beasts in the originall are foure liuing creatures And are expounded by the Spirit of God to be Cherubims Ezech. 10. 20. The place of these holy Angels they are in the midst of the Throne and round about it The Throne of God is coÌ„passed wâ—…th Angels not for any need but to shew his glory and to comfort his Church 1. King 10. 20. Esay 37. 36. What Angels are as concerning their nature Psal. 104. 4. Numb 16. 22. August Enchirid cap. 18. Of the number of Angels Dan. 7. 10. Psal. 68. Heb. 12. 22. The properties of Angels Nazian orat 2. de Thâ—…o How they are said to haue eyes before eyes behind and eyes within them ☞ Gregor Moral Lamentable is our estate for the want of this three-fold sight Why Angels are represented by Men Lyons Bullocks and Eagles Ezech. 1. The manifold wisedome of God appeares in the variety of his creatures Not in the great onely but in the smallest also What assurance we haue of good things prouided for vs hereafter Heb. 11. 3. Six wings are ascrybed to euery one of these Angils Esay 6. 2. With two wings they couer their facâ—… these are 1 An humble estimation of themselues 2 A reuerent estimation of the Lord. Chrysost. in Mat. hom 26. Heauenly creatures are most humble Hereby are condemned Pharisaicall and Popish spirits who dare stand vp with vncouered face and glory of their merits Ber. Ser. cont vitium ingratitud Gen. 18. Chrysost. in Mat. â—…om 26. The two wings wherewith they flye 1 Their sublime disposition they are no creeping things 2 Their willing readinesse to obey By the two wings Bernard vnderstands knowledge and deuotion Bern. de verbis Esaiae Serm. 4. To striue to flye with one wing is the ready way to fall Rom. 1. The wings wherewith they couer their feet are sanctity and modesty zach 1. In the last place they are described froÌ„ their function they are not weaâ—…y in praysing God 1. Thes. 5. 16 16 17 18. Prayer and prayse are good parts of diuine worship but praise the most excellent of the two Three things in their song doe they ascribe to the Lord. Esay 6. Ang. de side ad Pet. cap. 1. 1 Holinesse which is so proper to him that there is none so holy as the Lord. 2 Omnipotency consisting in these two 1. That he can do what hewil 2. That against his nature and truth hee can doe nothing Mouthes of Atheists who cal Gods power in question bound vp 2. King 7. 2. Weakenesse of Saints helped by the consideration of God his omnipotency Gen. 18. Numb 11. 22. Esa. 50. 3. Papists abuse the omnipotency of God in making it militant against his truth Psal. 78. 41. 3 They ascribe to him the praise of eternity Bern. in Cont. Scrm. 31. What great comfort commeth to the Church by the consideration of God his eternity Eccles. 1. Heb. 1. 11. The song of Angels is soconded by the song of redeemed Saints 2. Cor. 9. 2. Thus one of vs should prouoke another to plety In their song they giue three things to the Lord. Rom. 11. 35. Great difference betweene these two man his giuing to God Gods giuing to man Heb. 13. 1. Chro. 29. 14. No dishonour to the most honourable creatures to kneele to the Lord. Psal. 95. 6. The true Church worships no creature neither Angell not man Gal. 4. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But giueth to the Lord all the glory of their saluation Psal. 115. 1. Creation was a short Prouidence and Prouidence a long creation Heb. 1. 3. Creation coÌ„mon to all creatures not so the comfort of creation What reason we haue to serue God for our creation Ephes. 2. Loth should we be to displease the Lord who made vs for his owne pleasure Psal. 104. 31. Gen. 1. Gen. 6. The second part of the Preparatoâ—…ie Vision containing a description of God the Redeemer Reuealing things to come for the comfort of his Church Psal. 76. 10. The parts of this Chapter The familiarity of God with his Saints once begun stil encreases Numb 22. Gen. 39. Reu. 1. 9. Gen. 27. 33. We walke not here by sight but by saith 2. Cor. 5. 7. How the Lord is said to haue a Booke Ester 6. 1. In it allusion is made to the manner of Kings who haue their Registers This booke cannot be the old Testament Other strange opinions concerning this Booke But in truth the booke is this same book of the Reuelation Bookes in holy Scripture are of two sorts 1 Metaphorical and these are either vniuersall or special Psal. 139. 16. Vniuersall are two Speciall are al. so two Gen. 32. 32. Malach. 3. 16. 2 The other sort of bookes are materiall The forme of bookes vsed among the Ancients different froÌ„ ours Plin. lib. 3. epist. Ezech. 2. 9. Carthus What meanes the writing of this book without within The booke is sealed for surety and secrecie Dan. 6. 8. Obscurity of Scripture pretended by Papists They looke to the seales wherewith the book is closed but not to the Lambe who opened them Psal. 119. 130. In bookes of Scripture written for our instruction in the faith God speaks plainly Aug. de doct Chr. lib. 2. c. 9. Lactant. l. 6. c. 21. This pretext of obscurity of holy Scripture is but a couering of their misliking Chrysost. hom 3. de Lazaro It is Christ his singular glory none but hee can open this booke The offices of Christ are 3 Kingly Priestly and Propheticall The last and least of the 3. can be done by none but by himselfe Papists derogate from