he had to shew vnto Israel and was after written in the booke of Ezekiel It a hoc loco per librum Iohanni ostensum intelligitur scientia ◅orum quae Iohanni fuerant de futuro statu Ecclesiae reuelanda quae nunc in hoc Apocalypsis volumine sant descripta So heere by a booke shewed to S. Iohn is vnderstood the knowledge of these things which were to bee reuealed to Saint Iohn concerning the estate of the Church to come and which now are described in this booke of the Reuelation Alway that S. Iohn sees this book written within and without it is to declare vnto vs that it is a complete Prophesie there is no blanke paper in this booke to be filled vp by any other or if there were who is this in heauen or in earth that can reueale that vnto vs which Iesus Christ our blessed Sauiour hath not reuealed None at all wee are not to looke for any other Reuelation or Prophecie after this til the Day come wherein Christ our Lord shall be reuealed in his glory Sealed with seuen Seales The Seales declare first the surety next the secresie of this Prophecie Surety it is the manner of Kings to seale their decrees which they will haue executed so this book is sealed to shew that the Lord will surely accomplish that which is written in it It is a Decree more sure then any of the Medes and Persians Againe the Seales declare the secrecie thereof here are mysteries locked vp from the vnderstanding of Angels and men if the Lord had not opened them and reuealed them vnto vs. The Iesuite Viega carpeth aduantage heere to instifie that calumnie of the Church of Rome whereby they blot the Scripture with obscurity he brings many reasons to proue that it was expedient the holy Scripture should be penned in obscure māner But I pray you lis not this vnsure reasoning The book of the Reuelation is obscure therfore al the books of holy Scripture are obscure And sith they can looke to the Seales wherewith the book is closed complain of obscurity why will they not looke to the Lambe who openeth the booke giue him thankes who of a closed booke makes it an open booke and giues to it the name of a Reuelation Lastly as we haue said before this booke was written not so much to informe vs in the faith as to confirme vs in it that wee should not leaue the faith for these manifold troubles which in this book are foretold vs that were to follow our faith It is sufficient for vs that in these books wherin the Lord teaches vs the way of saluation hee speakes so plainely that the entrance into his Word sheweth light and giueth vnderstanding to the simple The waters thereof in some places are so shallow that a childe may goe thorow though in others so deepe that an Elephant may swimme In his quae aperte posita su◅t in Scriptura inueniuntur illa omnia quae continent fidem moresque viuendi spem scilicet charitatem What neede men carpe at these places which are obscure sith in these which are plainely written all things are to bee found that containe Faith and good manners to wit Hope and Charity said Augustine Num igitur Deus mentis vocis linguae Artifex diserte loqui non potest imo vero summa prouidentia carere voluit fuco ea quae diuina sunt vt omnes intelligerent quae ipse omnibus loquebatur Shall we think said Lactantius that God who is the Artificer and Maker both of the minde and voyce and of the tongue cannot speake plainely No but by the contrary hee hath most wisely prouided that his words should bee plaine without coloured deceit that all men may vnderstand these things which hee speaketh vnto all I will not therefore answere Viega and his associates with Chrysostome Praetextus iste pigritiae vetamen but rather will say it is malitiae velamen this pretext of the obscurity of Scripture is but a couering of their slothfulnes but rather it is a couering of their maliciousnesse because the Scripture rebukes them therefore they rebuke it they doe what they can to obscure it because it obscureth their kingdome VERSE 2. And I saw a strong Angell who preached with a loud voyce Who is worthy to open the book and to loose the seales thereof IN the first verse we haue seene the description of this booke now beginnes the second part of this chapter wherein we haue him described who openeth the booke first from his singular supereminence that none other was found able to open the booke this appeares by the Angell his proclamation Who is worthy to open the Booke The answer is subioyned in a negation None in heauen c. So this doth greatly magnifie the glory of Iesus that He and He onely hath done that vnto vs and for vs which none in heauen nor in earth were able to haue done The Offices of the Messias are three hee is the King the Priest and Prophet of his Church If these bee compared among themselues the Propheticall Office will bee found the least As our High Priest hee had to satisfie the iustice of God for vs and make atonement for our sinnes As our King hehath deliuered vs from the oppression of our enemies visible and inuisible and ruleth our hearts by the scepter of his Grace As our Prophet he hath reuealed to vs in his holy Scripture the whole counsell of God concerning our saluation and in this Prophecie hath forewarned his Church of such troubles as were imminent vnto her which none in heauen nor in earth was able to doe Now since the last and least of the three cannot be done by any creature what blasphemy is it to say that men may doe the greatest that is by their owne sufferings and doings make satisfaction to the iustice of God as the Romish Church vainly and wickedly doe affirme For they teach that Christ hath not reuealed the whole counsell of God that the Scriptures are imperfect and are to be supplyed by Traditions quas Ecclesia Catholica suscipit ac veneratur pari pietatis affectu reuerentia scilicet atqui ipsum verbum scriptum which the Catholike Church embraces and honoureth with the same affection of piety and reuerence which is due to the written Word it selfe But I pray them Who is able to teach that which the great Doctor of the Church hath not taught If there be any Seale of the Booke which Christ hath not opened who is this that is able to open it Either they must confesse none in heauen sarre lesse in earth can do it or else they must falsifie this Angell which is impossible or then manifest themselues to bee falsisiers which is euident All Antiquity pleads the perfection of holy Scripture against them Religio vera in scriptis Apostolorum Prophetarum continetur
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
reade or heare the words of this prophecie and in the end of it a speciall command is giuen to S. Iohn Seale not the words of the Prophecie of this booke for the time is at hand wherein the Lord euidently declares that hee will not haue this booke conceiled and hid but handled and reueiled This is sufficient to stop the mouthes of all them who vnder whatsoeuer pretence giue out that this booke should not be meddled with at all What else is this but to close that which Christ hath opened to conceale that which God hath reuealed and in a word to seale vp the Prophecie which the Lord expresly hath commanded not to be sealed Yet is it to be obserued that many both of the ancient and moderne Writers expounding this booke do rather obscure it then open it forcing it violently to follow their conceits not submitting themselues humbly to follow it The Iesuites of Rhemes haue commented vpon it In like manner the Iesuites Franciscus Ribera and Blasius Viega but as none of them agree one with another so all of them are strangers from the right sense of this Prophecie Neither is it possible that such as are possessed with the spirit of Antichrist can see the true meaning of this Reuelation for our Lord sends it to bee reuealed to his seruants As the Iewes loued the name of Christ but hated himselfe not knowing him when he was among them For if they had knowne him they would not haue crucified the God of glory And euen vnto this day in reading Moses and the Prophets who beare witnes of Christ their most learned Rabbines cannot see Christ For as saith the Apostle their mindes are couered with a vaile So the Papists notwithstanding they hate the very name of Antichrist yet do they honour himselfe they reade and interprete this prophecie which pointeth out Antichrist plainely in all his markes and designeth his Chaire and Seate of Residence to bee Rome the Citie situate vpon seuen Hilles and ruler of the earth when S. Iohn wrote this Reuelation yet do not the most learned among them rightly conceiue it but labour all they can to couer and obscure it Yea by the same arguments Popish Doctors defend their Antichrist by which Rabbins or Iewish Doctors impugned Christ for was not this their great reason which they vsed against our Lord Do any of the Rulers or Pharises beleeue in him But this people who know not the Law are cursed And truely strange it is among all the Noble-men of the Iewes wee reade of none who did beleeue in him but Ioseph of Arimathea and of all their learned Pharises we reade of none who beleeued in him but Nicodemus Was this a good argument then that Christ could not be the Christ because Rulers and Pharises beleeued not in him What better I pray you is the argument of Papists now The Pope cannot be Antichrist Why Do Kings or great men do Doctors or learned men of their Church beleeue so But let not vs be deceiued with such shadowes Shall wee haue the faith of Christ in respect of persons Shall we iudge of truth and vntruth by the multitude greatnesse and learning of them who are with it or against it Or shall the naked name and vsurped title of a Church be sufficient to impugne the Church There are many great in the world of small account with the Lord there are many learned in Humanity meere ignorants in Diuinity The doctrine of Christ is called A mysterie of godlinesse the doctrine of Antichrist is also called A mysterie of iniquity Both are mysteries and great Doctors in respect of humane literature and reputation may be ignorant of both I thanke thee O Father that hast hid these things from wise men and hast reuealed them to babes and sucklings But to returne where these Romish Doctors in exposition of this booke fall vpon any point of truth we shall do with them as Primasius professeth he had done with Ticonius the Donatist who wrote vpon this booke of the Reuelation before him hee made choice of the good and reiected the euill for these are his words Sicut enim pretiosa in stercore gemma à prudente debet colligi curari dignitati ingenuae restitui ita vndecunque veritas clareat catholicae deferenda est vnitati huic enim soli competit quicquid veritas etiam foris personârit iustè namque fides à perfidis colligit quod sui iuris esse cognouerit For as a precious pearle in a dunghill if a wise man see it hee will take it vp purge it and restore it to the former beauty so verity wheresoeuer is to bee referred vnto catholike vnity for to the Church onely belongeth all that which truth hath sounded euen by these who are without and iustly may faith gather from Infidels any thing which shee knoweth to be her owne And this for Hereticall Writers vpon this booke As for other orthodoxe Writers concerning the faith I acknowledge that the Church hath beene greatly benefited by their godly labours Euery one of them brings by course some measure of light to cleare this Prophecie where they are miscarried it is for not perceiuing the method and order which the Spirit of God vseth in it but inforcing vpon it a method of their owne haue in many things rather expressed their owne minde then opened the meaning of this Prophecie as shall God willing be declared hereafter To whom lest I do any wrong I will in one view present to the Reader a short abridgement of euery one of their workes that haue come in mine hands and thereafter set downe that which it hath pleased God to communicate vnto me and in all humility will submit it to the iudgement and correction of the Church The greatest difference will bee about the method which as it seemes to me the very naturall course of the Prophecie and threed of the Text it selfe proposeth vnto vs. As for the matter it selfe and substance of the Prophecie all the Doctors of the Churches reformed agree in one sweet harmony All their pennes are like the Pitchers of Gâ—…deon his three hundred souldiers ratling sounding yea importing present terrour and destruction to their enemies the Midianites and Amalâ—…kites who were without number All their tongues are like the Trumpets of Rammes Hornes blowing with one consent the downefall of the walles of Iericho contemptible meanes in the eyes of their enemies yet the power of God was with them Some of their Trumpets are shriller and some of them softer but all sound out one thing The Pope is Antichrist Rome is Babel the Popish Church is the Whore of Babel whom the Lord shall make desolate euen by temporal iudgements here vpon earth The Writers vpon this Prophecie which I I haue seene are these THe eldest is Victorinus Episcopus Pictaniensis Bishop of Poytiers He liued after our
with such sacrifices God is pleased This is also a giuing vnto God but as Dauid calls it is a giuing to God of that vvhich God his owne hand hath giuen to thee for what hast thou that thou hast not receiued The first of these sacrifices men of this age can willingly giue to the Lord that is the praise of all the goods they haue but in the second they are more sparing They will not giue backe to the Lord the vse of that which his hand hath giuen them faire profession like the shew that Fig-tree made a farre off but no fruite whereof it comes to passe that the glorious Gospell of Christ is euill spoken of by our enemies because we doe not adorne it with our good works Now concerning the difference between glorie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thanks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is plainely shewed by Musculus and others I insist not in it VERSE 10. The foure and twenty Elders fell downe before him that sate on the Throne and worshipped him who liueth for euermore and cast their Crownes before the Throne saying THeir behauiour in praysing God is noted to be three-fold first they fall downe and humble themselues before God teaching vs by their example to do the like It is no dishonour for the most honourable men of the world to kneele yea to prostrate themselues before the Lord. Come let vs worship and fall downe and kneele before the Lord our Maker Next they worship him that liueth for euermore the true Church worships no creature neither Angell nor man in themselues nor in their Image neither the worship of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sith the Galathians are conuinced by Saint Paul for giuing the worship of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to such as by nature are no Gods how can Papists bee excused Sith all their defence for the worship of creatures is this that they worship them not with the seruice of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which say they is due to God but onely of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may bee giuen to creatures How weake a distinction this is appeares by that I haue said Papists affirme that they may doe lawfully that which Saint Paul rebuked as vnlawfull in the Galathians And last of all they are said to cast their Crownes before the Throne they empty themselues of all glory merite and worthinesse whatsoeuer that they may giue the praise thereof vnto the Lord. This is in effect the song of all Saints Not vnto vs O Lord not vnto vs but to thy Name be the praise VERSE 11. Saying Thou art worthy O Lord to receiue glory and honour for thou hast created all things and for thy wils sake they are and haue beene created AFter he hath spoken of their behauiour hee subioynes their Song wherein they acknowledge the Lord onely worthy to receiue glory and honour and power and that for two causes first for the benefite of creation by which all things were made next of prouident conseruation by which all things are still conserued for so are their words They are and they haue beene created Creation was a short Prouidence producing all things in their kinds Prouidence againe is a perpetuall Creation conseruing all things in their kindes as he gaue vnto all their first being so hee beareth vp all things by his mighty word Creation is a benefite common to all creatures but the comfort of it is not common for they who haue lost the dignity of their first estate shall wish one day that they had neuer beene created or that they could againe be turned into nothing But as here these Seniors praise him for their creation so in the next chapter they praise him for their Redemption And indeed they onely finde comfort in creation who with the benefite of creation haue also receiued the benefite of Redemption for then Creation is a step to Glorification and a meane of the execution of the decree of their Predestination to life for if first we had not beene created how should we haue beene redeemed and glorified Againe sith he is the Creator of all according to his owne will when we looke vnto beasts and other creatures inferiour to vs let vs praise him for that it was his will to make vs vnderstanding men And again whē we look to many men whose conuersation is beastly they being strangers from the life of God let vs much more praise him who hath made vs new men sith all is of his will what matter of vnspeakeable comfort haue we that hee hath made vs children of his good will that is to whom hee is well willed in Christ And because our weakenesse is great let this serue vs for a spur to sanctification sith the Lord hath made vs for his owne pleasure how loth should we be to displease him It is said of the Lord Let the Lord reioyce in all his workes so when hee looked to his workes he saw that they were all good but when he considered man It repents me said the Lord that I made man for hee is but flesh and the imaginations of his heart are onely euill continually Oh! how should this humble vs that where the Lord hath ioy in all the rest of his creatures hee is grieued at man by reason of his transgression and how loth should we be to displease the Lord our God who for his pleasure and good will hath made vs and out of his aboundant loue hath also redeemed vs CHAP. V. VERSE 1. And I saw in the right hand of him that sate vpon the Throne a Booke written within and on the backe-side sealed with seuen Seales THE first part of the Preparatorie Vision preceding the Prophecies which are to follow wee haue heard in the former chapter wherein S. Iohn sees the Maiestie of God the Creator sitting on his Throne ruling the world according to his holy will Nothing therein fals out by fortune or accident but all comes according to his Decree written and registred in his Booke Now followes the other part of the Preparatorie Vision wherein S. Iohn sees the Maiesty of God the Redeemer take the Booke out of the hand of him that sits on the Throne and open it that he might reueale to his Church her troubles and battels that were abiding her vnto the end of the world The Vision Preparatory is very proportionall to the Prophecie following As if the Lord this way did prepare his seruant I am to let thee see fearefull changes sore troubles by fraudulent and violent enemies that shall persecute my poore Church but warne thou them that they be not discouraged Thou seest who sits at the Rudder of the world and ruleth all the tumultuous waues of the glassie Sea therein Nothing fals out but according as I haue decreed and the euent of things shall bee according as my Sonne
hath reueiled out of this Booke to my Saints This is the summe of all The rage of man shall turne to the praise of GOD The LORD shall haue glory his Church victorie and the Enemies therof shame and confusion Three things haue we in this chapter first a description of this Booke of the Reuelation secondly a description of the Lambe of God who openeth it thirdly thankes giuing for it both of men and Angels And I saw Wee may perceiue heere in the entry how new sights and new Reuelations are multiplied vpon Saint Iohn the Lord beganne to be familiar with him and still he continues for whom he loueth he loueth to the end and causes them to encrease with the increasings of God like the Sunne ascending to the noonetyde of the day Balaam and Balac both may conspire to curse Israel but it cannot be Putiphar may imprison Ioseph but God shall be with him Domitian may banish S. Iohn vnto Pathmos from the fellowship of men but not from the fauour of God euen there shall the Lord be familiar with him What Isaac spake of Iacob stands as a sure decree to all the Saints of God I haue blessed him and he shall be blessed Of the manner of this sight wee haue spoken once for all in the beginning of the fourth chapter No doubt many of the Lords deare children wish they could see the like such a sight as S. Iohn saw or S. Paul saw when he was rauished into the third heauens The one tels vs what he saw for it was shewed vnto him that hee might shew it to the Church The other tels not what hee saw yea professes that the sight hee saw is more then euer man heard or saw or man his heart is able to vnderstand and this is to prouoke vs to long for that Day wherin we shall be capable of this sight In the meane time if we see not such sights as they saw let vs reuerence the Lords dispensation now we walke by faith not by sight the time when wee shall see is comming now happy are wee if we do beleeue A Booke We must still remember that in all this Prophecie the Lord dimits himselfe to vse such formes and representations as we are best able to conceiue Properly God hath no booke â—…e needs not any such help of memory but allusion here is made to Kings who haue beside them bookes containing Lawes whereby they rule their people or else the ancient Acts and Monuments of their Kingdom as was that booke out of which Ahasuerus learned what good seruice Mordecai had done vnto him The Lord hath his booke also but farre exceeding theirs for they haue onely a Register of things which'are done they cannot tell what is to be done and farre lesse can they preuent it but the Lord hath in his Booke a perfect record of all things which haue beene are or shal be to the worlds end they are all appointed by himselfe Now what is meant by this book is not agreed vpon by the Interpreters Victorine whom many follow calls it the old Testament Others more generally the whole Scripture But was not that Booke opened till now And is it not plainly told Saint Iohn by the Angel that the things foretold in this booke are such as were shortly to come to passe not such as had beene done before What Cotterius had for him by this booke to vnderstand vitam life and by the strong Angel to vnderstand Legem or the Law which none can fulfill we leaue it to himselfe and his opinion also The matter is so plaine out of the course of the Text that it is strange men will not take light out of Gods hand when he offers it vnto them for doth not the Sonâ—… take this booke from the Father Doth he not open the seales thereof and let Saint Iohn see what was written in it Is it not the very first and authentike volume of this Booke of the Reuelation the copy and transumpt whereof Saint Iohn drawes out as he is commanded and sends it to the Church al the whole circumstances of the Prophecie make it so cleere that it is strange how men too much enamored with their own coÌ„ceptions should not haue perceiued it But because in holy Scripture often mention occurres of sundry Bookes which are ascribed to God let vs once for all remember they are to be reduced to one of these two sorts they are either metaphoricall or materiall the first so called in respect of the metaphor or borrowed speech the other so called in respect of the matter The metaphorike bookes are either vniuersall or speciall vniuersall are two one mentioned by Dauid In thy booke were all things written which in continuance of time were fashioned And this booke is the most large as being a perfect register of all things all persons of all times and this is the Booke of Prescience The other is the booke of Conscience which albeit it be not so large as the first yet I call it Vniuersall because all men without exception haue it they write it with their owne hand haue it in their owne custodie and therefore shall not be able to speake any thing against the testimony thereof Speciall bookes againe are also two one called by Moses The booke of life contayning a roll of all Gods Elect the other called by Malachy A booke of remembrance wherein the Lord registers the words and workes of the wicked this booke God hath in his keeping and it is euery way conforme and varies not from the booke of conscience that the wicked haue The booke materiall is the Bible whereof this booke of the Reuelation is a part S. Iohn sees it first heere in this vision and then as I said extracts the iust copy of it and sends it to the Churches Written within and without For vnderstanding of this wee must know that the forme of bookes they vsed of old was not like ours they were long Roules euery sheet at the end of another extending in length folded and rouled vp about a peece of tree or some other such thing they might conueniently bee distinguished by seales for the seale of the first being opened all written in it might easily haue been read the rest not so vntill the remaining seales were opened also they were commonly written on the one side except where the aboundance of matter forced them to write on the backe then were they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the sixt chapter it is said that the heauens passed away like a scrole for a scrole of parchment beeing opened and spred out in length if it be let goe by him that holds it returns speedily into a round againe Ezekiel makes mention of the like Roule of a booke spred before him written within and without And as to Ezekiel the Lord presented a roule containing that which
this I saw seuen golden Candlestickes and in the middest of the seuen golden Candlestickes one like the Sonne of man c. This serued to prepare both S. Iohn and the Church to receiue this Reuelation reuerently and certainely to beleeue it considering that hee receiued this Vision not from one who knew not the state of the Church for hee who giues the warning walkes in the middest of the seuen Candlestickes and hath eyes like vnto flames of fire which by no couering can bee holden out from looking and piercing into the heart of euery man And no lesse conuenient is this Preparatory Vision premitted before the second Prophecie if we consider both the parts thereof For in the fourth chapter there is a Vision of the Maiestie of God the Creator who as he made the world so is he heere described sitting vpon his Throne and the glassie Sea figuring the world before him which hee rules and gouerneth at his good pleasure directing all the changes and troubles thereof to his owne determinate end for which the whole Church giues vnto him the praise of a powerfull faithfull and prouident Creator and Conseruer Angels go before and Saints redeemed follow after Thou aâ—… worthy O Lord to receiue glory and honour and power for thou hast created all things and for thy pleasure they are aâ—…d were created Againe in the fifth chapter there is a Vision of the Maiesty of Christ the Redeemer exercising his Propheticall Office to the comfort of the Church for hee takes the sealed Booke out of the hand of him who sits on the Throne hee opens it and reueales to his Church such things as in the wise counsell and prouidence of God were concluded to be done concerning her for which the whole Church both of Angels and Men renders vnto him the praise of a glorious Redeemer Thou art worthy to take the Booke and open the Seales thereof for thou wast slaine and hast redeemed vs to God by thy Bloud In the first Song which is sung to the praise of God the Creator Angels begin and Saints redeemed follow In the second which is sung to the praise of God the Redeemer Saints redeemed go before and their Song is seconded by Angels and all creatures Now these two being ioyned together it shall appeare easily how this preparatorie Vision prepares a way to the Prophecie and renders a complete comfort to the Church He is to speake in the Prophecie following of fearefull troubles tentations and battels by violent Persecutors and fraudulent Heretiques but that the Church should not be discouraged therewith this Vision is permitted wherein first is declared that howsoeuer the world be a turbulent Sea yet all the waltrings and mutations thereof are gouerned by him that sits vpon the Throne Nothing fals out by accident or by the will of man and all these as they are ruled by the Father so are they reuealed to the Church by the Sonne and we are told of them before-hand that when they come to passe wee should not be offended The iudicious and indifferent Reader may cleerely perceiue this to bee the very naturall order and method of these two chapters they containe an Introduction to the Prophecie but they are farre mistaken who seeke a propheticall prediction in them VERSE 1. After this I looked and behold a dore was opened in heauen and the first Voice which I heard was as it were of a Trumpet talking with me which said Come vp hither and I will shew thee things which must be hereafter AFTER this This is to be referred to the order of the Visions not to the interuall or long distance of time for all these Visions S. Iohn saw them in one day I was in the Spirit on the Lords Day and I heard behind me a great Voice and yet Quaelibet visio suam habuit morulam euery Vision had the owne space of time by order one after another are they reuealed vnto him yet so that vpon one day and in one trance he saw all and this hee signifies in the entry As to the manner of his sight what way S. Iohn saw these Visions because frequent mention is made of it in this Prophecie it is expedient that once for all we speake of it There is a three-fold sight 1. Naturall 2. Propheticall 3. Spirituall The Naturall sight is common both to good and euill this is that sight we haue by the eye of God seene in his workes For the inuisible things of God that is his eternall Power and God-head are seene and vnderstood by the things he hath made The second sight is Propheticall yet common also both to good and euill I meane not to all but some of euery one of them for Balaam had it this is a sight of things to come made by Reuelation Representation or both A sight of things to come by Representation was offered to Pharaoh and to Nabuchadnezzar but they wanted the reuelation of it they could tell what they saw but could not tell what it signified till it was declared to the one by Ioseph to the other by Daniel Sometime againe there is a sight of things to come shewed to the seruants of God by Reuelation without Representation such a sight many of the Prophets had But here to Saint Iohn things to come are shewed both the waies first by Representation next by Reuelation In the manner of his Vision three things must be obserued that it was Interna Imaginaria Intellectualis It was first Internall by the minde for his bodily senses were now asleepe his spirit for a time hauing after a sort derelinquished his body Next it was Imaginary for by types similitudes resemblances and figures of corporall and materiall things formed in his minde were they represented to him Thirdly it was Intellectuall for by heauenly illumination S. Iohn was taught and informed to vnderstand truely what these Types Similitudes and Figures did represent and signifie otherwise hee had not beene a Prophet nor able to shew to the Church that which hee vnderstood not himselfe I marke this to stop the blasphemous mouthes of some Atheists who in disgrace of this Prophecie haue beene bold to say that S. Iohn vnderstood not what he wrote to the Churches The third sight is Spirituall and singular pertaining to Saints onely called and chosen This is a sight of Gods fatherly and mercifull Face shining vpon vs in Christ bringing with it to our foules ioy vnspeakeable and glorious And this sight we haue in this life but in the least degree for now wee see that glory of God but in a mirrour through a vaile darkely so that in comparison of that sight which we shall haue hereafter the Spirit of God accounts this sight to be no sight We walke not by sight but by faith And S. Peter affirmes Wee haue not yet seene him but S. Iohn
descripta qui soli quid in Deo sit viderunt True Religion is described in the writings of the Apostles and Prophets who onely did see what is in God Credere debemus quod Scripturae perfectae sunt quippe à verbo Dei Spiritu eius dictae Wee ought to beleeue that the Scriptures are perfect as being endited by the Word and Spirit of God His niti firma est Petra his derelictis alijs niti quibuslibet doctrinis est in effusa arena aedisicare To depend on the holy Scripture is to build on a sure Rock but to leaue them and depend vpon any other doctrine is to build vpon sand Si fidelis est Dominus in omnibus sermonibus suis fidelia omnia mandata eius manifesta est elapsio à side superbiae crimen aut reprobare quid ex his quae scripta sunt aut superinducere quid ex non scriptis Sith God is faithfull in all his words and all his commandements are true it is a manifest falling from the faith either to reiect any thing that is written or to receiue any thing that is not written Many more might be added but that it were tedious But their other assertion is much more blasphemous Is the satisfaction that Christ hath made to the Father for vs imperfect Must it be supplyed by humane satisfactions Did not the Cup which our Sauiour dranke for our sinnes in the Garden make his Soule heauy and his Body to sweat bloud Who is it that dare drinke out that which our Sauiour hath left vndrunken If the brimme of the cup so troubled him who is able to drinke out the bottome Certainely none at all If the most holy man that euer liued were appointed to beare the punishment that is due to one of his smallest sinnes it would vtterly confound him If they knew this and were touched with the smallest sense of the wrath of God they would close their blasphemous mouthes from speaking of the insufficiency of Christ his satisfaction or of any help or supply to be adioyned to his merits VERSE 3. And no man in heauen nor in earth nor vnder the earth was able to open the Booke nor to looke thereupon THE answer of the Angels Proclamation is here subioyned in a strong negation that none in heauen nor in earth nor vnder the earth could open the Booke This speech hath in it a Propheticall amplification which makes the amplification the stronger to exclude all creatures from this dignity that it may be reserued to Iesus Christ alone hee onely is worthy to open the Booke The Iesuites of Rhemes shew themselues ridiculous in the exposition of this place these are their words Hee speakes not of the damned in hell of whom there could be no question but of the faithfull in Abrahams bosome and in Purgatorie I pray you is there any question at all when he had said None in heauen could do it what needed him to subioyne Nor in earth Was there any question that could be found on earth worthy to open the Booke sith none in heauen could do it Is this spoken by way of question No but as I haue said it imports a strong negation Now as to your faithfull that you bring in here to be in Limbo which wrongfully yee call Abrahams Bosome was Abraham or any of the faithfull at this time in Limbo According to your doctrine when Christ descended to hell then hee harried hell hee left not a soule there but loosed them all out of that prison This Proclamation was more then fifty yeeres after Christs resurrection and will yee now haue any faithfull soules to bee still there euen contrary to your owne doctrine No better is your other allegation of your faithfull in Purgatorie Sith none in heauen could open this Booke I am sure it was neuer the Angels purpose to seeke any in any house of hell to do it It is your shame that in so impudent a manner against so cleere light yee abuse and deceiue the world with your forgeries VERSE 4. Then I wept much because no man was found worthy to open and to reade the Booke neither to looke thereon IN this is declared the louing affection of S. Iohn toward the Church hee mournes for that shee should be depriued of the comfort of this Reuelation all that are true and feeling members of the Church are grieued for the troubles of the Church her wants her losses and the least obscuring of her glorie is the matter of their mourning and of all losses they apprehend this most the want of the comfort of the Word for where no Vision is there the people perish Eli was not so much moued at the report of the death of his two sonnes as when he heard that the Arke of the Lord was captiued Then hee fell from his seate backeward and died And his daughter in Law when she in like manner heard that the Arke was captiued brake her heart through displeasure notwithstanding they comforted her because she had born a son yet she answered not nor regarded it but named the childe Ichabod No glorie saying The glory is departed from Israel Nehemiah was for himselfe in a good estate in the seruice of King Artashaste but when Hanani told him of the desolation of Ierusalem the sorrow of his heart made his countenance sad before the King the welfare of Ierusalem was dearer vnto him then the welfare of his owne estate But now the Church is full of bastard children who haue no compassion of her estate if they as the Prophet speakes of carnall Israelites be at ease themselues they sorrow not for the affliction of Ioseph Againe here is a plaine difference betweene such as are inspired with the Spirit of Christ and others possessed with the spirit of Antichrist the opening of the Bible to the one is a matter of their ioy to the other a matter of their griefe Iohn weepes because the Booke was closed Antichrist and his crue grudge and rage this day because the Booke is opened These are the brood of these Heretiques whom Tertullian of old called Lucifugae they hate the light because it conuinceth them of darkenesse VERSE 5. And one of the Elders said vnto me Weepe not behold the Lyon which is of the Tribe of Iuda the Roote of Dauid hath obtained to open the Booke and to loose the seuen Seales thereof VVE haue heard before S. Iohn mourning now we heare him comforted This is God his order Blessed are they who mourne for they shall be comforted Mourning must go before consolation sorrowfull teares are the seed of plentifull ioy No man putteth new wine into old bottels The consolations of the Lord are better then wine they comfort they refresh they strengthen the soule but the old heart is not capable of them we must therefore by mourning empty our hearts of our old sinnes before
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
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
the last breath of the Spirit wherewith he inspired the Writers of holy Scripture No Scripture is to be expected after this It is the last Loue-token of our Lord and louing Husband after which he will write no more vnto vs but will come himselfe he hath sent it to vs with the Disciple whom he loued best and who was the last and longest liuer of all the Disciples Kinde children remember best the words spoken by their fathers on their death-bed and if it were possible that after death they could receiue any information from them O in what estimation would they haue it All the words of our Lord should be laid vp in our hearts but specially these which hee vttered in the time of his death and Passion and most of all these by which now after his Resurrection Ascension he speaketh vnto vs. There are many now a daies companions to the rich Glutton and his brethren they will not beleeue Moses and the Prophets but if one came from the dead then would they amend their liues This is a Prouerbe frequent in their mouthes but now this excuse also is taken from them Our Lord Iesus is risen from the dead and after his resurrection witnesses vnto vs what fearefull wrath is reserued for the wicked what vnspeakable ioy prepared for the godly if for all this they will not beleeue nor amend their liues are they not worthy of the greater condemnation In the eighteenth yeere of the Emperour Tyberius our Lord suffered for our sinnes hee rose againe from the dead ascended on high and led captiuity captiue About the foureteenth yeere of Domitian gaue he this Reuelation to S. Iohn in the I le Pathmos so witnesses Irenaeus Non multunâ—… ante temporis Apocalypsin vidit Ioannes sed poene sub nostro saeculo ad finem Domitiani imperii It is not long said he since S. Iohn saw this Reuelation but almost in our owne daies about the end of the Domitian Empire fiftie daies after his Ascension he sent downe that promised Spirit the Comforter So fiftie yeares and tenne after that he sent down this comfortable Booke of Prophecie containing a generall proiect and view of all the estates of his Church vntill the worlds end Doubtlesse this hath proceeded of his louing kindnesse toward his poore Church hee fore-saw the great and manifold troubles that were to befall her he knew it was to be a long time in respect of vs betweene his Ascension and second comming that therefore his Church should not faint our Lord and Loue hath sent vs this Present and Loue-letter that we may runne vnto it as Aaron and the Church of old did to the Oracle to know what shall be the end of all these battels of Saints militant heere on earth specially of these perturbations raised this day against the Church by Mahomet in the East and Antichrist in the West We are not then to suffer our selues to be spoiled and defrauded of the comfort contained in this book by these instruments of the Serpent who either disclaime the authority of this booke or then would scarre vs from it by a pretence of the obscurity thereof for these are the two scandals which offend many and make them if not vtterly to reiect at least too lightly mis-regard this heauenly Present As for the first albeit there need no testimonie of man where Diuine Authority giues out the decree Blessed is he who reads and they who heare the words of this prophecie yet man may very well be brought in against man and what hath beene said by any against it is easily disproued by that which others more ancient and more worthy credit haue spoken for it Iustinus Martyr Reuelationem hanc Ioanni qui vnus erat Apostolorum Christi factam esse testatur Iustine Martyr who wrote about an hundred and fiftie yeares after Christ witnesses that this Reuelation was made to S. Iohn who was one of Christ his Disciples Irenaeus ten yeares after him in the place cited before affirmeth the same With them S. Ambrose and S. Augustine do concurre Nec illud mediocre quod de throno Dei exire sluuium legimus sic enim habes dicente Ioanne Euangelista that which is written Reu. 22. of a riuer of the water of life flowing from the Throne Ambrose takes it vp plainely as written to S. Iohn the Euangelist Augustine as I haue said hath the like But this point I leaue as being sufficiently handled by the Writers of our time namely and at greatest length by Cotterius The other scandall of obscuritie is easily remoued if the exposition of the prophecie runne not before the execution thereof It was hard to the Fathers of the first ages to vnderstand this booke so cleerely as now by Gods grace his seruants may No maruaile though S. Ierome in his time said of it that the Apocalypse had tot Sacramenta quot verba as many mysteries as words for Prophecies before they be accomplished are Aenigmata that is riddles or darke and obscure sentences but when they are fulfilled Tunc liquidam habent certam expositionem then haue they a cleare and sure exposition Yet S. Augustine mitigates that difficulty alledged by S. Ierome and leaues vs some better hopes he grants this In Apocalypsi multa obscurè dicuntur vt mentem legentis exerceant that in the Reuelation many things are difficult whereby the mindes of those who reade it may be exercised yet to encourage vs hee subioyneth Pauca tamen in co sunt ex quorum manifestatione indagentur caetera cum labore that there are some things in it so plainly manifested as that they may leade vs to the vnderstanding of the rest if we take paines to learne them Victorinus Primasius and others who wrote aboue a thousand yeares since vpon this book are indeed to be praised for their paines Glory be to God out of all their labours some light ariseth to this prophecie but let the Reader remember that they are not alwaies to be followed in their sense Certius est sine periculo sustinere adimpletionem prophetiae quà m diuinare It is more sure to await the accomplishment of the prophecie then to diuine of it before-hand What made Iohn the Baptist a greater Prophet then Esay or any other that went before him Nothing but the difference of times for he saw that present and perfected which Prophets before told was to be done and would bee accomplished And the same is the reason why the meanest now in the Kingdome of God is greater then the Baptist And why men now in the holy Calling are able to shew more clearely the meaning of this prophecie then others more famous and worthy Lights could haue done before But to conclude this point In the entry of this booke as I said a blessing is pronounced vpon them that