God and contemned it And whereas it is said he blasphemed those that dwell in heauen it noteth that not onely in generall hee did speake euill of Gods Church but he did euen maligne the particular persons which make profession of the truth of God as appeareth in the histories After this Beast is said to haue a wound in one of his heads that is thought to be accomplished in the time of Nero who was the last of the chiefe Emperours of that race which was wounded being euen cut off by their euill and wicked liuing and especially by the cruelty of Nero insomuch that they thought their Empire was like to come to confusion which indeed had come to passe if it had not beene vpheld and maintained by the discreet counsell of those that followed which were more wise politique and subtill then the other notwithstanding they were wicked men So that by these it was restored againe yea though it were euen almost past hope yet it was suddenly reuiued and that in such sort that all men wondred at it and hereby they attained such credit as they did for it was maruellous in the iudgement of men that a Kingdome so neere the fall was so soone and so strongly fortified wherupon they are moued to worship the Beast and to say who is like the Beast And these that wondred are drawne away to follow the Beast which are described to be those which were liuing in that time whose names were not written in the Booke of life of the Lambe which was slaine which Booke is from the beginning of the world not that it is here meant of Christ to be slaine from the beginning for that cannot be so directly gathered out of this place These things thus described hee warneth them of the issue and first hee moueth attention If any man saith he hath an eare to heare let him heare willing them thereby to take heed to that which is spoken and which after he is to speake to the terror of the wicked and the comfort and good of the Saints and of the godly And he saith if any leade into captiuity he shall be led into captiuity c. to shew that what measure they haue meted to others the same should be measured to them and as they haue dealt with others so they should be dealt withall themselues And in this point saith he standeth the faith and patience of the Saints faith to beleeue that God will bring this iudgement on the wicked their patience in that vpon this assurance of this iustice of God vpon the wicked they should patiently beare those corrections and troubles which shall befall them and patiently also wait for the accomplishment of those iudgements of God vpon their oppressors And thus farre of the iudgements which the Church of the Gentiles should suffer by the crueltie of the Roman Empire Afterward follow the troubles that befall the Church by the Bishop of Rome who is hereby noted and set forth vnto vs namely in that it is said there appeared another Beast like a Lambe signifying that howsoeuer this other Beast of Rome be most brutish and voide of humanity and vertue And this is to be vnderstood of the Pope for he professeth himselfe to be the seruant of seruants but in deed and practise he maketh himselfe Lord of Lords and this is not onely to be vnderstood of one in that seat but of all that succeed him and that take his part and which are of his Hierarchy His effects doe follow to wit first that hee spake like a Dragon noting that the chiefe mischiefe which should come to the Church by him should be by his teaching and instructing them in that false doctrine which hee should receiue from the Dragon which sheweth that he is a false and lying Prophet as receiuing his office and doctrine from the father of lyes which is the Diuell In that hee caused the earth to worship the first Beast is meant that subiection which he did pretend to the Empire in outward shew and so farre forth onely as his profit would serue albeit indeed he doth exalt himselfe aboue the Emperours And he did all that the first Beast could doe before his face signifying that he makes but a iest and mocke at the Romane Empire for towards the end the Romane Empire should fall before him and decay so that albeit in shew they would pretend to giue subiection to it yet the Emperour had onely the name and title of authority to be called Lord which we see indeed is and was but of small reckoning for the Pope seemed rather to be Lord to himselfe as wee see in the Histories that the Emperours tooke many reproaches and abuses of the Pope yea the Pope did tread on the necke of the Emperours vsurping that saying of the Psalmist Thou shalt tread on the Ader and the Aspe c. yea the Pope and those that were vnder him did as it were make an Anatomy of the Empire for as the Anatomists doe first take away their flesh and then ioyne the bones and the other parts of the body together so make him like a man againe euen so did the Pope deale with the Empire This Beast also made an Image in fauour of the first Beast to which hee put a spirit and the dead image did speake As it hath appeared to haue beene done by them that the Diuell sometimes did speake in their images to the illuding of the wicked sometimes by other deceits and illusions to beguile the simple He also brought fire from heauen alluding as it were to the two good Prophets before who are said to haue caused fire to come downe from heauen which is verrified of this false Prophet who did and doth for the confirming of their false doctrine worke many counterfeit and fained miracles in the world And lastly it is said he should so preuaile in the world that none should traffique but such as should haue the marke of the Beast which seemeth to be the signing in the forehead at their Sacrament of confirmation which the Papists doe so esteeme of as that they preferre it before the Lords Sacrament or else they should haue the name of the Beast which is thought to be their confession which they make to their Bishops and Priests The singlest thing is the number of the Beast wherein is the speciall wisedome of Popery and it is said to be the number of a man that is hee must be a learned man among them that must come to the knowledge of it Of which diuers are of diuers opinions as namely that it signifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 latinus but that is too Caballisticall the meaning whereof being not as certainely yet attained vnto though very probably guessed at by many is to be pretermitted Apoc. Cap. 14. 1. Then I looked and lo a Lambe stood on mount Sion and with him an hundreth fortie and foure thousand hauing his fathers Name written in their foreheads c.
power whatsoeuer can winne it or wrest it out of his hand nor can be partaker of it vnlesse hee himselfe will giue it This Booke is written within and without signifying that the multitude of the plagues which were to come on the world were so many that the Booke could not containe them The subiect of these plagues vpon whom they should be executed is the world according as the Psalmist speaketh Lord poure out thy wrath vpon the Gentiles In that it is sealed it noteth that it is separate from all men and Angels so that none could attaine to the knowledge of it but God himselfe According to that which the Apostle speaketh who hath beene his Councellor Rom. 11. 34. that is who hath beene partaker of Gods counsell In the Gospell of Saint Iohn Christ answereth The Sonne hath reuealed it which came out of the bosome of his Father After hee heareth the voice of a strong Angell which saith Who can open the Booke Who is worthy to do it Which sheweth that the Angels themselues stoope to looke into these iudgements that is haue an earnest desire to behold the things of the Church and the misteries of God concerning the same as the Apostle Peter saith In that there was none found that could open the Booke no not so much as looke vpon it It sheweth that none can haue so much as the least measure of knowledge thereof Then Iohn wept for that none was found worthy It teacheth vs that when wee see our ignorance of those things which concerne vs wee are to weepe and be grieued at the same especially in those things which concerne our saluation After it is said one of the Elders comforted him bidding him not to weepe for the Lyon of the Tribe of Iudah had performed this so called by reason of his courage through which hee had ouercome all lets which might hinder the reading of it namely sinne and this he had taken away by his death and so had obtained this fauour at Gods hand for vs. The root of Dauid That is the cause and creator of Dauid and the begetter of his faith in regard of his God-head as in other places hee is called the seed of Dauid in regard of his man-hood which proceeded of the linage of Dauid After he is represented in another forme that is to say of a Lamb that had been slain as it seemeth bloudy which appeared in the midst of the Throne And he is said to haue seauen horns seauen eyes which are the seauen spirits that is the holy Ghost which is his spirit proceeding from him By his eyes meaning his infinite knowledge wherby he seeth into all things By his seauen hornes is signified his infinite power And he commeth to his Father taketh the Booke of his Father to open it and to vnloose the seales who would giue it to none else Then followes the effect of this his taking the Booke to wit a Song of thankesgiuing First of the chiefe and principall Angels who say that the Lambe onely is worthy to receiue this honour as to haue the Booke and to open it And as the foure Beasts being principall of the Angels and the Archangels begin so also the Elders which were the principall of the Church doe ioyne with them in praysing Christ And after as the chiefe of the Angels and of the Saints begin so the rest of the Angels follow euen thousand thousands viz. all the other Angels And in their Song they praise the Lambe attributing to him all Power and Riches and Wisedome and Strength which are causes and then the effects thereof Honour and Glory and Praise that all these belong vnto him Then followeth the praise and thankesgiuing of the rest of the Church and of all the Creatures which praise first God the Father for vouchsafing to giue the Book vnto his Son secondly God the Sonne for obtaining it at his fathers hands Lastly the chiefe Angels the foure and twenty Elders are brought in saying Amen to the thankesgiuing of the inferiour Angels and of the rest of the Creatures As they began the Chapter so they as it were make an end and answere to the rest in prayses shewing vs that they neuer cease continually to sound forth the praises of God Apoc. Cap. 6. 1 After I beheld when the Lambe had opened one of the seales and I heard one of the foure beasts say as it were the noyse of thunder Come and see HAuing heard before in the former Chapters of the preparation to the declaring of the things to come he now speaketh of the things themselues that were to follow and he speaketh of them as of great Misteries And first it seemeth in this Chapter is shewed to the Apostle rather a warning what things are to befall then any declaration of the befalling of those Iudgements as the execution of the things themselues set downe in the eight and ninth Chapters doe manifestly declare And also it appeareth because in the seauenth Chapter as it is familiar with the Scripture before the things doe come he sheweth matter of comfort to the Children of God to prepare arme them against those iudgements to be executed So here in this Chapter is contained a denunciation of the iudgements to come to passe on the wicked vnlesse there were speedy repentance as in the next Chapter a consolation to arme and strengthen the godly in that they should not be touched nor hurt with these iudgements And then last of all followeth in the eight and ninth Chapters the declaration of the very execution of the iudgements themselues In that he saith he heard one of the foure Beasts speaking to him as it were with the noise of a thunder it sheweth that though it were in the same vision yet hee is faine to be raised vp by this mighty voice of the Angell so that one stirring vp was not sufficient Which teacheth vs that in the same Sermon we are often to be raised vp if not by the Angell that is by the Minister yet by our selues We are as it were to renew our attention to receiue instruction reproofe correction or any other thing which the Lord would haue vs to know Come and see that is attend diligently and carefully with greater attention Not onely exhorting him to continuance but also to heare more fruitfully and profitably After that the first Seale is opened by the Lambe Christ the Apostle Saint Iohn saith he saw a white horse and a man sitting thereon In that he is said to sit on a white horse and to haue a Crowne giuen him it noteth victory By the Man is vnderstood the Ministers of the Sonne of God Christ Iesus sent forth to declare the iudgements of God to come vpon the wicked for the neglect of the word And whereas it is said for victory it signifyeth that the iudgements which they threatned should haue euent vnlesse they repented speedily The Bow which he hath signifieth the easinesse of the
reuerence and partly in feare But the Lord raiseth him vp and vpholdeth him bidding him not to feare And in a word interpreteth all the mistery and setteth downe briefly the summe of the whole Booke following which was then to be reuealed vnto him namely that it was either of things present or of things to come The things present were those which were then done though Iohn knew not of them which are contained in the three first Chapters of the Booke The things to come are those which afterwards should be done vnto the end of the world and doe follow in the rest of the Booke Apoc. Cap. 2. v. 1. Vnto the Angell of the Church of Ephesus write These things saith he that holdeth the seauen starres in his right hand and walketh in the middes of the seauen golden Candlestickes c. THe Prophet hauing set downe the diuision of his Booke which is into two parts concerning things present and things to come He now commeth to the first namely concerning those things that were then done where first hee sets downe the Epistles which Christ sends to the Churches In the Epistles we are to consider those things that are common to them all those things that are proper to euery one The things common to all are first that they containe titles in them fit for the matter whereunto euery Epistle driueth In the titles it is common to all that it is directed first and principally to the Angell that is to the Minister as being principall in the Church Yet so as that it belongeth also to the whole Church as appeareth by the Exhortation in the end of euery Epistle Let him that hath eares heare c. Secondly this is common to all in that hee either commendeth their good things they haue or discommendeth their euill exhorting them to the good and dehorting them from the euill adioyning promises vnto their good things and threatning iudgements against their euill Lastly the attention vnto the promises which hee stirreth them vp vnto and this hee moueth diuersly In the three first Epistles he seemeth more especially to moue them with care by threatnings in the foure latter he more expresly sets downe their reward and thereupon hee sets downe this exhortation vnto attention Let him that hath an eare heare what the spirit saith to the Churches To come to the Epistles particularly In the first he writeth to the Church of Ephesus Christ describeth himselfe by that by which he is set downe Chap. 1. 13. 16. namely to be hee which hath the seauen Starres in his hand noting that all good things whatsoeuer are in the Ministers they come from him and the praise thereof is due vnto him And secondly in that hee walketh in the midst of the Candlestickes hee noteth that hee seeth all their doings and therefore he knoweth their workes and their labours And here he commends in them first their Patience then their Impatience the latter he handles first as is the manner of the Scripture namely that they could not forbeare those that fained themselues to be Apostles and yet were not and therefore they proued them and tried and found them to be lyars Secondly their Patience that they had borne much affliction and many troubles for the truths sake and did still beare in the maintenance thereof and were not weary which is required in true patience And hauing commended the good in them hee comes to the reproofe where hee teacheth those that are to reprehend others that they set downe in the first place the things that are praise-worthy in the parties to be reprehended and then to set downe the reproofe Which condemneth those which vse to rell the faults leauing out the remembrance of the good but the holy Ghost here contrariwise doth nominate and commend their vertues that the better they might be are the reproofe of their vices Verse 4. The reproofe is that hee saith they had fallen from their first loue Where hee reprehendeth their want of zeale shewing that the feruencie of their loue which first they had was now decayed and cooled therefore hee exhorteth them to a change first in their iudgement that they should reforme it which appeareth in that he saith Verse 5. Remember Then in their will and affections in that hee bids them repent Lastly in their actions in that hee commandeth them to doe their first workes So that he requireth of them a good and full reformation of all things that were amisse both inwardly and outwardly And hee sheweth further if they will not be reformed according as he exhorteth them that hee will remoue their Candlestickes that is either cast them into banishment and suffer them to be led into captiuity or remoue his Gospell from them And lest they should be too much discouraged and cast downe by this seuere and sharpe reprehension hee doth after mollifie the reproofe by praising them againe Verse 6. And hee saith that they haue this good thing that they hate the sinne of the Nicolaitans which he also hated to wit both spirituall and corporall fornication And lastly he shutteth vp the Epistle adding a promise if they returne and ouercome they shall eate of the tree of life that is be partakers of Christ who was represented and figured by the tree of life in Paradise of whom whosoeuer eateth shal neuer die Ioh. 6. Verse 8. The next is the Epistle to the Church of Smirna and amongst them hee findeth nothing but matter of commendation Verse 9. And here first hee praiseth them for their patient suffering of afflictions through which they were become poore yet so as that by the blessing of God that pouertie was turned to their further spirituall riches After hee comes to shew wherein their affliction consisted and was more grieuous vnto them namely in that they had such among them which professed themselues Iewes that is children of God that is Christians but yet were not but would maintaine the ceremonies of the Law and preferre them before the substance of the Gospell and would mingle the ceremonies of the Law with the Gospell Verse 10. And because they were afraide of future euils hee fore-telleth them of such troubles which should befall them that they might be the better prepared against them and the more comforted in them And hee telleth them that some of them should be cast into prison and that they should haue tribulation that is grieuous afflictions and persecution ten daies that is tenne yeares euery day being counted for a yeare according as that phrase is vsed and expounded in Daniel as afterward it came to passe from halfe the raigne of Traian to the time of Adrian for which space the Church suffered extreame persecution And howsoeuer their Persecutors might seeme to doe it in the seruice of God yet he sheweth them that it should be the onely hand of the Diuell and through his malice therfore they should not be discouraged but should rather be comforted for seeing the Diuell was
hinder him hauing for a time set aside all worldly things and cogitations to the end all the powers of his soule might be lifted vp and be more intent and that so hee might hearken more diligently to those things that were ready to be told him Which teacheth vs when wee goe about holy and heauenly matters wee must be as it were in a new world and we must separate our selues from all worldly things and worldly cogitations though otherwise at other times lawfull and addict and addresse our selues wholly to those holy things of our God Then he commeth to the vision it selfe Where first is set down the preparation and preface of that which is to come contained in this and in the next Chapter In the preface is described and set forth vnto vs the person of God the Father and that diuersly first by a Throne and one sitting thereon comparing him in likenesse to a Iasper and Sardy Stone that is very glorious to behold and of most exceeding valour not describing him by any forme or portraicture but by the glory which those most precious Iewels that can be doe represent This glory is declared by the reflection which was so great that it made all that was round about the Throne to be like a Rainbow that is glorious and excellent for as the brightnesse of the Sunne causeth those notable colours which wee see in the Rainbow so the glory of God maketh all round about him glorious After he is described by his Assistants to wit foure and twentie Elders that is the Church of God the chiefe whereof are in the Scripture twelue Patriarches in the old Testament and the twelue Apostles in the New vnder which number all the rest are comprehended These are said to haue white Robes and Crownes and to sit vpon Thrones in forme of Kings for all these are things belonging properly vnto Princes signifying that in Christ we are all Kings being made partakers of his Kingdome Afterward God is described by the effects which proceeded from the Throne to wit thunders and lightnings and voices and their immediate cause in that they came from the seauen Lamps which are the seauen spirits of God namely the holy Ghost whereby God doth all things that he doth This teacheth that seeing the thunders lightenings c. come from the Throne of God that therefore nothing can come by chance or fortune as men vainely suppose but onely by the direction and counsell of God and from him who is the Ruler and Disposer of all things in the world By lightnings thunders and voices seemeth to be meant the iudgements and anger of God to be executed on the wicked which doe follow in the next Chapters viz. 5. 6. 7. 8. 9. for it is not vnmeet that in these the iudgements should be set forth seeing they are the fearefull workes of God And here God the Father is described to be a Iudge and to fit like a Iudge as being Iudge of all the world as he is called Gen. 18. 25. Then he is described by foure Beasts in the middes of the Throne and round about to wit the chiefe Angels of God wayting for to execute Gods will at all times And as Sargeants attend on their Iudge so are they being alwaies ready to receiue any commandement he enioyneth them So also our Sauiour Christ in Iohn is said to waite still on the will of his Father namely as he is Mediator In that these are said to be foure it is not to be thought that there were no more in number but hee vnderstandeth by foure a competent and sufficient number able to execute any thing which God will haue fulfilled in all the world in the East West South and North. These Beasts are also described to be full of eyes signifying their prouidence and singular direction they goe withall Then they are seuerally described the first of them is like a Lyon declaring their courage the second like an Oxe signifying their strength the third like a Man noting their wisedome the fourth like an Eagle shewing their swiftnesse and speedinesse in doing Gods will Their sixe wings expresseth their readinesse to goe to all places their wings full of eyes shew that they goe not at all aduentures These were about the Throne Vnder it was a Sea of Christall whereby seemeth to be meant the earthly creatures and all things in this present world compared to a Sea because of the vnconstancie of them likened to Christall because God seeth clearely into them and through them for as one may see easily into Glasse and Christall so these are euidently seene and discerned of God as being continually in his sight and presence hauing beene made by him and being gouerned by him After the foure Beasts are said to fall downe and praise him day and night for all his Power Glory and Maiestie and especially as it seemeth for those thunders that is for those iudgements to bee executed on the world acknowledging that they were iust and right And albeit they were sealed vp as appeareth in the next Chapter yet by these thunder-claps of Gods anger they could vnderstand that there were iudgements to come The like is in Esay the sixth Chapter where the Angels also glorifie God for his iudgements And albeit it may seeme to man to be a very hard and grieuous thing that God should harden the hearts of the people to the end hee may more fully expresse his iudgements on them yet neuerthelesse the Angels cease not to magnifie him for the same and so they doe here in this place And not onely they but the Elders the Church and Children of God do also ioyn with the Angels to praise the Lord as for all other his works in his Creatures so also for his iudgements they doe pronounce that God is worthy to haue glory in his iudgements as vnto whom alone all fulnesse of Honour Glory and Power doth belong and therefore they themselues fall downe and cast their Crownes before him acknowledging thereby that all their glory is due vnto the Lord and is his as hauing receiued it by him alone and that they themselues are altogether vnworthy of any such dignity Apoc. Cap. 5. 1 And I saw in the right hand of him that sate vpon the Throne a Booke written within and on the backside sealed with seauen Seales c. IN the former Chapter is set forth the person of God the Father in his Maiesty as principall from whom all things come Here in this Chapter is set downe God the Sonne the second Person who is Mediator and meane betweene God and man of the manifestation of these iudgements to follow Which teacheth vs that through Christs intercession alone all good knowledge commeth to Gods children First in that Iohn saith he saw a Booke in the right hand of him that sate on the Throne that is of God the Father by his right hand is meant his Strength Power and Force whereby he so keepeth it that no
haue heard that is said to be a Booke noting that it was of a greater volume this is said to be a little Booke namely of a lesser volume Againe in that it is said to be in the hand of God the Father this is in the hand of God the Sonne The reason is for that there is a more vniuersall gouernment of the world by God the Father considered by himselfe alone then betweene Christ and the World as he is ioyned with the office of Mediation which concerneth the Church And againe there is a more simple and immediate gouernement of Christ in his Church then of the Father Another difference is this in that it is said this Booke is open the other was shut which sheweth vs that through Christ onely these things are made manifest vnto vs for without his mediation all things in the will of God are hid and shut vp from vs that wee cannot know them For as the Deitie of God is considered in the three Persons wee can haue no participation of any good thing from the same but as Christ is the Mediator betweene God and vs all things which concerne vs are opened vnto vs yea the knowledge of all things wee are to know and therefore if hee come betweene vs and God then the things of our God shall be opened and reuealed vnto vs. His feet like two pillars of fire this is to shew his strength and power The pillars declare his steadinesse fire signifieth piercing and therefore where his power setteth there it cleaueth hard Whereby is set downe the incomparable vertue and power of Christ And whereas one foot is set on the Sea and the other on the Land it setteth forth vnto vs his full authoritie ouer all and that he is in all places in regard of his Godhead This doth not proue the being of Christs naturall body in many places at once for he did not set his feet of his naturall body at this time on the Land and Sea neither can it be in diuers places for then it leeses the nature of a body The right foot on the Sea This is said after the vse of the Scripture by his right foot meaning a greater measure of his strength that seeing the Sea is a most vnruly and raging creature he sets his right foot vpon it noting vnto vs that Christ as he ruleth all so euen those things more especially which are most vnruly and that which needeth most power he vseth most to the subduing and gouerning of it This is to teach vs not to feare at the great rage of the troubles that are in the world but to know according as they are more grieuous and as they doe increase so the Lord will ad more helpe and encrease his strength the more to the asswaging of them and when the earth beginneth to turmoile then will he set his left foot on it and when the Sea beginneth to rage then will he set his right foot vpon it And as in generall so in particular troubles we are to receiue notable comfort for if more grieuous sorrowes and afflictions doe assaile vs yet the Lord hauing his right foot on them all shall bee quiet and still with vs againe After he is described by his voice whereby hee declareth his terriblenesse that howsoeuer otherwise he was described to be like a Man yet because mans voice was too weake to expresse the force of it hee compares it to the voyce of a Lyon to strike the more terror and feare into our hearts According as it is said If the Lyon roare shall not the Beasts of the field tremble How much more when Christ speakes and thunders out his iudgements shall not wee which are filly Lambs nay not so much in respect of Christ as Lambs to the Lyon be afraide and if our Sauiour Christ shew forth the tokens of his wrath against sinners by denouncing and threatning iudgements against them should not wee tremble and be terrified for our sinnes After that he had thus extended his voice S. Iohn saith he heard the voices of seauen thunders and those not such as were confused but there was a discerneable and plaine speech in the voice of the thunders Now Saint Iohn as he was before commanded being ready to write the things which were spoken by the thunders is notwithstanding bidden to Seale them vp that is to keepe them close as being matters of secrecie for God of his good will was content to shew them and make them knowne to him for his particular comfort which he will not haue be reuealed vnto others Herein wee see how God disposeth of his word viz. some he reuealeth vnto his Seruants some hee keepeth hid in his owne euerlasting counsell To teach vs that seeing God hath kept many things of his to himselfe which he hath not reuealed vnto vs that therefore we should not dispaire in our troubles but seeing hee hath reserued secret to his owne counsell euen many things which concerne the speciall good of his Church and the singular comfort of his children wee are therefore rather to be stirred vp by prayer to come vnto him to intreate him that he would gouerne all things to the good of his Church Againe that is here further to be considered which Iohn speaketh else-where that wee are not able by reason of our carelesnesse and dulnesse of vnderstanding to attaine in any measure to the true knowledge of the meaning of this Booke how much lesse if greater matters had beene written downe nay rather wee would haue beene quite driuen backe from it And therefore this is to teach vs to be diligent in the searching out of those things he hath already set downe leauing to meddle as many foolishly and madly doe with those things that God hath hidden in his secret will And seeing we are so backward slacke and dull in the seeking out of those things which wee haue wee should haue beene much more carelesse of them if all the other had beene set downe After it followeth what our Sauiour Christ said to wit that hee swore wherein is set downe first the manner of taking his oath and then the oath it selfe The manner of the oath of our Sauiour Christ is first in his gesture in that he lift vp his hands to heauen which was the manner of taking an oath in those times and therefore he is here after this sort represented Then is set downe the Person by whom hee sweareth viz. by God described by his owne nature that he liueth for euermore and of his effects viz. of creation of heauen earth and all things therein His oath it selfe is this that after those things which were to be done vnder the seauenth Trumpet and the seauenth Seale were fulfilled there should be time no more that is there should not be distinction of time by the day and yeare as we vse now to count according to the course of the Sunne and of the Heauens This is done first for the declaring vnto