righteousnesse c. So the Horse whereupon this Conquerour is carryed through the world is the Ministerie of the Word Primasius by the Horse vnderstands Apostles and Preachers Ministers without the Word are not to be receiued and the Word without a Minister able to preach it is not profitable These two the Lord in his most wise dispensation hath ioyned together For it hath pleased God by the foolishnesse of Preaching to saue them who beleeue The Horse then is the Ministerie of the Word The Gospell preached is the Chariot and Horses whereby this King is carried through the world As in the gouernement of the world hee vseth the Ministerie of Angels so in the gathering and gouerning of his Church hee vseth the Ministery of Preachers Who can heare but by Preaching and who can preach except they be sent These are figured by Horses first for the courage wherewith they are endued This is obserued by the Lord himselfe as a speciall property of the Horse He mocketh at feare and is not afraid hee turneth not back from the sword And doubtlesse Preachers in whom Christ is and vpon whom hee rides are valiant and couragious men Their fore-head is like the Adamant and harder then the Flint They feare no death they faint for no trouble that can follow them in the seruice of Christ. Notable was that answer of Andrew the Apostle when Egeas Gouernour of Patris vpbraided him with the death of the Crosse hee answered that he would neuer haue preached the honour and glory of the Crosse if he had feared it And as the seruants of God are farre from that timiditie which makes men vnfaithfull in the cause of God so are they as farre from temerity whereby men ignorantly zealous are precipitate and carried head-long to accelerate for euery light conceite of their braine trouble on themselues Their zeale is like a fire kindled of stubble or straw which makes a faire blaze for the time but because it hath no matter to maintaine it vanisheth incontinent and endeth in vngracious smoaking I wish we had no example of any such among vs it is a shame to the Gospell to speake the one day and retreate the other A wrong cause will neuer furnish strength in trouble wisedom requires that men before-hand should ponder and consider well the cause for which they will resolue to suffer affliction Againe Preachers are figured by Horses and Christ going forth to conquer appeares riding on a Horse to note the speed and celerity which hee was to vse in propagation of the Gospell And indeed it is wonderfull to see how in a short time the Lord Iesus ranne through the world by the Ministerie of his Word ouercomming and subduing to his obedience most mighty Kingdomes by most weake Instruments This is well obserued by Cyprian Bishop of Carthage and Martyr Ecce à Domini Redemptâ—…ris temporibus anni effluxerunt plus minùs 240. iamque huius vitis palmites latiùs se sparserunt quà m Romanum Imperium It is little more or lesse saith he of two hundred and forty yeares since the daies of Christ the Redeemer and yet in this time the Church hath spred out her Branches larger then the Romane Empire Et quâ—…s nulla ferri vis domare potuit emollit sanguis Agni candidi and they whom no power of the sword was able to daunt are made peaceable and tame by the bloud of the vnspotted Lambe Among many of that sort how the Lord hath beene mercifull to Scotland in that about sixteene hundred yeares this Conquerour with his white Horse entred in among vs and subiected vs to himselfe whom the Romanes could neuer subiect to their Empire I haue at large declared in that Treatise Intituled Six daies conference betweene a Catholike Christian and a Catholike Romane And againe as the Horse is bridled and ruled and turned here or there by him that rides vpon it and is not left to himselfe to wander where-away he will so is it with Preachers of the Gospell they are directed to Countries Kingdomes and Cities at the good pleasure of Christ they neither come nor go by accident but by the prouidence of God A notable example hereof we haue in S. Paul hee was of purpose to go to Bithinia but the Spirit suffered him not yea commanded him to go to Macedonia And albeit now the Lord doth not informe his seruants by such extraordinary reuelations yet doth he still worke with them in the same manner appointing them to such places and people as in his Wisedome hee thinkes most expedient Take heed to the flocke ouer which the Holy Ghost hath made you Ouerseers and they are as starres in the right hand of Iesus they shine not but where hee holds out his hand and sends them This is a warning to Preachers if they looke to haue their Ministry blessed of the Lord let them not goe where the calling of God leades them not Other riders are helped by their horses but heer the horse is helped by the rider for what is a Preacher if Christ bee not with him and worke in him he is like a Pen without a hand it can write nothing a tongue without a heart it can speake nothing a musicall instrument without one to touch it can make no sound at all We are not able of our selues sufficiently to thinke a good thought all our sufficiency is of God Sith it is so our care should be to carry our Lord alway in our Conscience how should we wait vpon him how should wee most carefully keepe him sith without him wee are able to doe nothing It is written of Bucephalus the horse of Alexander that hee would suffer none to ride vpon him but his owne master whether that be true or not sure it is this is most true Preachers should not be Asses like Issachar couching downe to receiue euery burden that any man will lay vpon them but they are horses for Christ onely to ride vpon Yea all other Christians in their callings are also to looke vnto this that the commandement and direction of their waies bee reserued onely to Iesus Christ Beatae animae quae dorsum suum curâ—…arunt vt suscipiant SessoreÌ„ verbum Dei fraenacius patiuntur vt quocunque ipse voluerit flectat eas quia non iam propria voluntate incedunt sed ad omnia ducuntur reducuntur voluntate Sessoris Blessed are the soules which bow their backes to receiue The Word of God to ride vpon them who are content to be bridled by him and turned where-away hee will these walke not after their owne will but are turned hither and thither at the good pleasure of him who rides vpon them But to returne and conclude this second point As there is no horse which needeth not the spurre and the bridle the one to stirre him forward the other to gouerne him in
PATHMOS OR A COMMENTARY ON THE REVELATION of Saint IOHN diuided into three seuerall Prophecies THE FIRST PROPHECIE contained in the fourth fift sixt and seuenth Chapters By Mr. WILLIAM COWPER Bishop of Galloway Abacuk 2. 3. The Vision is yet for an appointed time but at the last it shall speake and not lye though it tarry waite for it shall surely come and shall not stay LONDON Printed by George Purslow for Iohn Budge and are to be sold at the signe of the greene Dragon in Pauls Church-yard 1619. TO THE RIGHT HONORABLE LORD my Lord of Binning President of the Colledge of IVSTICE Secretary to his Maiesty and one of his Highnesse most Honorable Priuy Councell in both the Kingdomes MY LORD THIS Prophesie was properly cōpared by Primasius to a precious Gemme or Orientall Pearle not found in the clifts of rockes or shels of fishes but sent from Heauen for a Present to the Church on Earth by Iesus the splendor of the glory of his Father and that bright Orient which hath visited vs from on high He giueth it in a Loue-token to his Church who for it gaue himselfe to the death Doubtlesse it must bee some great Present which is sent from so great a King by the hand of that Seruant whom he loued best in the world This Iewell hath come in the hands of many who being strangers not acquainted with Canaan from which it came haue out of wrong conception iudged it to bee adulterine But all the Lords Lapidaries who haue seene the precious stones wherwith the walls of Heauenly Ierusalem are garnished haue easily perceiued this to be from heauen also yea and among all the rest most admirable for it partakes with all these both in color and vertue and serueth Saints not for decoration onely but declaration also of many secrets which greatly concerne their state Of old Vrim and Thummim were placed by God in that Pectorall of the high Priest called by the Iewes Hosen by the Greekes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but what it was or how by it God gaue answere to his people Israel many Diuines in that point are diuinators speaking more out of coniecture then certaine knowledge Iosephus records that these stones by change of their colour gaue signification of things to fall out eyther aduerse or prosperous Sigonius in his Treatise of the Hebrewes Republick seemes to haue followed him The report that Suidas brings from an vncertaine Author is as vncertaine as the Author that if battell was imminent the stones turned red if death was foretold they turned black if no change of estate was to ensue then the stones changed not their colour at all One thing is sure God by them gaue answere to his seruants that sought him as may bee cleared by many places of Scripture But of this booke wee may boldly affirme that it is indeed a heauenly Oracle foretelling in types the truth of things as they were to fall out to the worlds end at the first it sheweth a white colour importing comfortable grace by the Gospell now and immortall glory hereafter Incontinent it turneth to a red colour foreshewing bloudy persecutions which Saints must suffer before they enioy the Crown Then againe it appeareth with a blacke colour to declare that blackenesse of wrath temporall and eternall which abideth the enemies of the Church In some parts it looketh darke in others cleare like the Christall yet through all more or lesse transparent and therewith variable with sundry sheddes among which most apparant are three seuerall rankes of Seuens stretching themselues in most comely order through this Iewell and wherein the Lord hath secretly inclosed treasures of manifold wisedome In the Seales vnsealed secrets are disclosed In the Trumpets battels are denounced In the Uials plagues are powred out The purpose in these three is not one yet by a comely proportion and correspondence doe they answere one to another Many haue handled this Iewell not to finde it by their labour that were impossible but to finde themselues by the valew of it For that cause among others I haue also looked vpon it truely for none other end but that I might learne from it and now what I haue seene I shew submitting my selfe to the Church for whose profit I haue taken these paines If the light of the booke hereby be any way encreased and comfort arise to the good Christian the praise is the Lords and vnder God thankes is due to your Lordship for by your louing counsell care I haue beene relieued of many intricate matters of Law and found the greater leysure and liberty both to attend my studies Thus hath your Lordship beene a Mecaenas to me indeed Good men oftentimes are forced to expresse great affections by small meanes and so now it fareth with me yet I trust your Lordship will esteeme of mee not as I am but as I desire to be on your behalfe But it is no reason I should requite deeds with words I know your Lordship doth neyther like them nor need them Where Vertue giueth out her beames euen her enemies are forced to acknowledge her glory yet thus much out of duty must I speake that by many Coards of loue hath your God bound you to be thankefull to him Vertue is weake without some aduersity neither can that felicity bee found on earth that communicates not with some crosse Some are raised to wealth but the lesse regarded by reason of their base Linage Some Noble by parentage but depressed with pouerty many beautified both with Nobility and riches who want the delight of children others haue the comfort of children but with the turning of a few yeares they turne crosses vnto them there is no estate so prosperous against which there is not iust cause of complaint Thus runneth the common currant of worldly courses here on earth But will your Lordship turne your eyes a little from others and looke to your selfe you shall see what cause your Lordship hath aboue others to say with Dauid Many wayes hath the Lord beene beneficiall to his Seruant beeing for Linage descended of a wise and worthy Father of an Honourable Family famous among many others of that most flourishing Trybe of Hammilton Honourable also for the places of honour which you possesse but much more for the vertue whereby you haue worthily deserued them for it is a greater thing to deserue Honour then to haue it but where by Vertue it is obtained by Wisedome encreased and by good Gouernement reteined all which are euident in your Lordship What can be more Your children thankes be to God no crosses but comforts like branches of the Oliue promised to such as feare God they stretch out themselues from the sides of your Tabie and without disparagement are matched with the mighty Cedars of the Land For your selfe I haue nothing to say but that which I know no man can gaine-say If quickenesse of ingine vigour of ready witte wisedome in words discretion
come The warning premitted to the Viall is the ordinary and accustomed warning before the day of Iudgement Behold I come as a Thiefe Beside that the speech there is like vnto the speech heere Euery I le fled away and the Mountaines were not found But more cleerely in the twentieth chapter where none will deny that hee speaketh of the day of Iudgement where he saith I saw one from whose face fled away both earth and heauen The similitude of phrases vsed in all these places sheweth that this sixt seale also is to be vnderstood of the day of Iudgement But most cleerely of all doth it appeare out of that prediction made by our Sauiour in which after he hath made mention of great Persecutions Apostasies Heresies and false Christs which were to come hee sub-ioynes Immediately after the tribulation of these daies shall the Sunne be darkned and the Moone shall not giue her light and the Starres shall fall from heauen There hee vseth the same speeches which are vsed here and that in them hee pointeth at the day of Iudgement is plaine out of that which followeth Then shall appeare the signe of the Sonne of man in heauen and then shall all the Tribes of the earth mourne and they shall see the Sonne of man comming in the cloudes of heauen with Power and great Glory and hee shall send his Angels with the great sound of a Trumpet and they shall gather together the Elect from the foure windes from the one end of heauen to the other These places conferred one with another let vs see that the sixt seale is to be expounded of the day of Iudgement The most iudicious Interpreters are of this minde also as God willing shall be declared when we come to the opening vp of the Seales Now as for the other difficultie concerning the seuenth chapter we resolue it thus that the seuenth chapter is a pendicle of the sixt containing per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a larger explication of the fifth and sixt Seales which the iudicious Reader will easily perceiue In the fifth Seale Saints cry for iudgement on their enemies The answer is giuen them that they should rest for a little season tâ—…ll their brethren were fulfilled Incontinent in the sixt Seale S. Iohn sees represented vnto him that terrible day of Iudgement for which Saints cryed The cause why the Iudgement longed for by Saints and seene by S. Iohn is delayed is plaine out of the seuenth chapter For in the beginning of that chapter he sees the Angels executors of that last Iudgement prepared Standing at the foure windes as S. Mathew speakes Or at the foure corners of the earth as S. Iohn speakes ready to fold it vp like an old Garment as the Psalmist cals it but that they are commanded to stay till the seruants of God be gathered and sealed as was answered to the cry of Saints in the fifth Seale This is the onely difficulty in the method of this first Prophecie the like whereof occurres not in any of the rest yet let that be pondered without preiudice which I haue said and the matter shall be plaine Needfull was it that the Seale shewing out the cry of slaine Martyrs and the answer giuen them should be explayned by a more full declaration of their felicity in heauen and that the Tragicall end of the wicked in the sixt Seale should haue set against it the Triumphant estate of the godly in heauen all which at length is done in the seuenth chapter and therefore I count it a pendicle of the sixt To conclude then in the sixt and seuenth chapter we haue the first Prophecy of this Booke and it is Generall The second Prophecie which is more Speciall THE second Prophecie commeth out of the bosome of the seuenth Seale It beginnes at the eighth chapter and continues to the twelfth It consists of seuen Trumpets whereof sixe containe six seuerall Proclamations made from heauen by Iesus Christ the great Captaine of his Church fore-warning his Saints and Souldiers vpon earth of battels which hee fore-saw comming against them hee sends out his Heralds to blow the Trumpet and sound the Alarum that his Saints might be wakened and armed to resist their enemies The seuenth Trumpet in the end of the eleuenth chapter concludes this Prophecie with a denunciation of that great Day of Iudgement which shall decide this Controuersie betweene the Church and her enemies and shall put an end to all This Prophecie I call more Speciall then the former The former hath fore-warned vs especially of troubles by violent persecution that shall follow the preaching and professing of the Gospell Here we are fore-told of somewhat more to wit that the Church hath to fight against sundry fraudulent heretiques by whom Satan shall labour to peruert the faith of Iesus Which I will not so to be vnderstood as if the first violent troubles of the Church were altogether voide of fraudulent heresies or that the second troubles of the Church by fraudulent heresies were without all violence but we so distinguish them because in the one the enemy fights against the Church especially by the sword in the other he fights against it especially by heresie The first ground we laid before is still to be kept wee must not knit this Prophecie to the former according to the course of time I meane as if it were posterior to the other in respect of time For the first Trumpet in respect of time goeth vp as high as the first Seale yet containing a new Reuelation of another matter then that which was fore-shewed in the Seales to wit as I said the troubles which the Church was to suffer euen to the darkening of her light and obscuring of her visible face by deceitfull heresies Where we are to obserue another thing which hath in this point miscarried many learned Interpreters They haue conceited that in the TruÌ„pets the Lord commeth forth in hostility against the enemies of his Church take these things sounded by the Trumpets to be great euils plagues and punishments denounced to the world for contempt of the Gospell whereas in very deed they point out the enemy comming in hostility ranged in seuerall battels to fight against the Church It is true the Lord after this commeth out in open battell against his enemies but not here in this place Marke it yet ouer againe for these grounds wherupon the Prophecy standeth would be deeppondered if once we vnderstand them the Prophecie will be the plainer The Trumpets and Vials differ this manner of way In the Trumpets Satan by his Instruments commeth out in arrayed battell against the Church Lest they should annoy her by suddaine inuasion or secret ambushment the Lord Iesus Captaine of his people warnes them by sound of Trumpet of the enemy approaching hee tels what troupes they are what stratagems they vse what armour they fight with that his Saints
se conformando de cuius impletione gaudent ita enim sunt coniuncti Deo vt de omni volito Dei gaudeant etiam in poenis parentum iuxta illud Laetabitur iustus cùm viderit vindictam so they pray not wishing punishment to euill men but conforming themselues to the will of God for they are so conioyned vnto God that they reioyce in euery thing which is his will yea and it were the punishment of their parents according to that The righteous shall reioyce when he sees the vengeance and men shall say Verily there is fruit for the righteous and there is a God that iudges in the earth They giue vnto the Lord two Titles Holy and True It is customable to Saints in their prayers vnto God to giue vnto the Lord such stiles as in effect containe arguments both to moue the Lord to heare them and to confirme themselues in the assurance of a fauourable answer and so do they here Because thou Lord art Holy thou canst not let iniquity escape vnpunished for euer The Lord will not take the wicked by the hand neither hath his Throne any fellowship with iniquitie And because thou art True thou canst not but performe thy word of Mercy promised to thine owne and of Iudgement threatned against the wicked How long Is the voice of them who want something which they would earnestly haue and assuredly expect they want their bodies they want their brethren for these they cry as we haue shewed before They haue now peace and ioy in heauen but not perfect so long as they want these two God hauing so prouided that they without vs should not be perfected Neque enim praestari decâ—…t integram beatitudinem dâ—…nec sit homo integer cui detur nec perfectione donari Ecclesiam imperfectam For it was not seemely that complete felicitie should be giuen till the man be complete to whom it is to be giuen nor yet that an imperfect Church should bee gifted with perfection But because the Iesuite Ribera sees this sentence to destroy the Inuocation of Saints he will haue it Hereticall and spareth not to charge Irenaeus Teytulltan Origen Ambrose Bernard with Luther and Caluin as Heretiques because according to the manifest truth of holy Scripture they maintaine with the Apostle that Saints departed howsoeuer they be glorified yet are not perfected till the day of Iudgement and resurrection come Now concerning prayers made by them who are in heauen wee haue spoken before Iudge and auenge These are two workes proper to the Lord first he iudges this pertaines to Cognition then he auenges this pertaines to Execution This order of processe the Lord alwaies keepes as yee may see in his first Iudiciall Court against Adam Euah Satan Serpent as likewise in his proceeding against Sodome learning all Iudges to try before they giue sentence Abraham called him The Iudge of all the world who cannot do vnrighteously The Psalmist againe stileth him O God the Auenger It is a sacrilegious violation of his glory for any flesh to vsurpe these offices Iudge not lest yee be iudged saith our Sauiour Who art thou that iudgest another mans seruant he stands or fals to his Master saith the Apostle And as for vengeance It is mine saith the Lord and I will repay Yet proud flesh will presume to iudge where it cannot auenge and oft-times is stirred vp to auenge if not with the hands at least with the tongue where they cannot iudge These know not they offer strange fire to the Lord with Nadab and Abihu which at length will not faile to returne and consume themselues On them that dwell in the earth Oftentimes in this Booke are the wicked described to be indwellers of the earth Non solum corporis habitatione sed mentis affectione not onely in regard of their corporall habitation but much more for their affection which is altogether set vpon earth it is their Iericho pleasant for situation but let them remember the waters thereof are deadly their ground barren their diuitiae and deliciae will both deceiue them at length But of this see VERSE 11. And long white Robes were giuen vnto them and it was said vnto them that they should rest for a little season vntill their fellow seruants and brethren that should be killed euen as they were were fulfilled IN the last Verse we heard the prayer of Saints now followes the answer which the Lord giueth them Their prayer is not powred out in vaine when the Lord disposeth the heart to pray it is a sure token of a fauourable answer to follow this is the Lords praise Thou preparest the heart and bendest thine eare vnto them The answer of their supplication is two waies giuen first by a signe long white Robes were giuen vnto them next by plaine speech it was said vnto them that they should rest till their fellow seruants were fulfilled The white Robe is sometime a type of the righteousnesse of Christ and sometime a type of the reward thereof Hee that ouercommeth shall be clothed in white Aray no darkenesse nor sorrow in heauen all is full of light ioy and happinesse and these Robes are said to be giuen vnto them What before they knew by faith now they know by feeling that promised reward is now put in their hand and possession here they had it in spe there they haue it in re and more particularly it is said that the Robes were giuen to euery one innumerable Saints shall be gathered together into heauen euery one of them shall haue a Crown euery one of them shall haue a white Robe none of them all shall be ouerseene but all shall be filled with ioy and glory And it was said vnto them Dictum est id est inspiratum est for the Voice whereby the Lord speakes vnto the soules of his Saints is the inspiration of his Spirit This for the manner of the answer The matter or effect is that they should rest for a little season The whole time from the daies of S. Iohn to the Lords second Comming is called a little Season and by this same Euangelist in his Epistles The last Time it was little then and short it must needs be far lesse now The number of Saints sealing the testimonie of Christ with their bloud hath beene greatly augmented since the daies of Domitian euery Kingdome and Nation that hath receiued the Gospell hath rendred their Witnesses and Martyrs in confirmation of the truth thereof The day of the Lord is not now farre of God prepare vs for it Againe it is cleere out of this place that the onely cause why Christs second Comming is delayed is because the number of his Saints is not yet accomplished The blind world vnderstands not this and therefore persecute they the Saints of God and would haue them cleane rooted out of
Lord. But consider the end let all flesh looke into this Mirror and in time learne to embrace the counsell of God Be wise now therefore ye Kings be learned ye Iudges of the earth serue the Lord in feare and reioyce in trembling kisse the Sonne lest he be angry and ye perish in the way when his wrath shall suddenly burne Blessed are all that trust in him VERSE 16. And said to the Mountames and Rocks Fall on vs and hide vs from the presence of him that sitteth on the Throne and from the wrath of the Lambe TWo things here we haue first to whom doe the Reprobates runne in this desperate estate next what doe they craue They run to the creature Rocks and Mountaines But haue they eares to heare or can they protect when the Lord pursues This is their blindnesse they loued the creature more then the Creator In their necessitie they seeke comfort in the creature but can finde none a iust recompence of their error But why doe they not cry to the Lord Surely because they dare not they see nothing in him but vvrath vvhich their owne consciences tell them they haue most iustly deserued they find within themselues a condemnatorie sentence which they knowe cannot be recalled Let vs in time seeke mercy so long as it may be found the day before the Trumpet blowe mercie will be preached vnto men but they who receiue it not yet then shall neuer find it afterward By their folly let vs learne wisedome The onely rocke of our refuge is the Lord Iesus Christ if wee runne to him in time hee shall hide vs and saue vs from that fearefull vvrath which is to come The Romane Doctors vpon this place build vp as they thinke a sure ground for their inuocation of creatures they said to the Mountaines that is to the Saints and to the Rocks that is to the confirmed Angels Hide vs from the Lambe And hitherto they abuse that place of the Psalmist I lift mine eyes to the Mountaines from whence commeth mine helpe that is to the Saints VVhat a grosse ignorance is this Will Saints and Angels goe between the Lord and the wicked when they shall be iudged Shall they not rather assist the Lord in iudging them Know ye not that the Saints shall iudge the world Or what doe they meane to propose that vnto them for imitation vvich is here condemned in the wicked as vttered by them in their desperation These and such like are the sundry foundations vvhereupon stand the pillars of Papistry A twofold error in them is here manifest They lay another foundation then that vvhich is layd vvhich is Iesus Christ. And againe pretend of Christ what they will sure it is they build not vpon him gold and siluer but stubble and hay which will not abide the triall of the fire But now what craue they that the Rocks and Mountaines would fall vpon them and hide them from the presence of him that sits vpō the throne O desperate folly can Mountaines hide thee from the Lord Are they not a part of that Chrystall Globe which is before the Throne and is transparent to the Lord they liued all their dayes out of Gods presence not that his eye did not behold them and marke them in all their waies but their eyes looked not vp to him and therefore now may they not abide his presence Let vs leaue them and learne at Dauid when he had considered with himselfe that there was no flying from the Lord Whither shall I go from thy Spirit or whither shall I flee from thy Presence He betooke him to this resolution I set the Lord alway before me hee is at my right hand therefore I shall not slide Sith we cannot flee from the Lord let vs flee to him there is no defence against his vnsupportable wrath but to hide vs vnder the mantle of his mercy There are two feares which trouble two sorts of men the feare of Sin and the feare of Death which is the punishment of sinne the godly in their life feare nothing so much as sinne they fight continually against it they desire nothing more then to be quit of it O wretched man that I am who shall deliuer me from this body of death And therefore is it that hauing ouercome sinne they feare not death when it commeth more then a Serpent that wants a sting The wicked on the contrarie in their life feare nothing but death they flie it as the center of their sorrowes because they cannot eschew it all their care is to prolong it as for sinne they feare it not It is a pastime to a foole to doe wickedly But when their Terme-Day commeth and conscience wakens against them to pursue them for their sinnes and lets them see wrath due to their sinnes then seeke they Death as a remedy of their sorrowes but shall not find it yea they would vndergoe the most painefull death euen to bee pressed quicke to the death by the weight of Mountaines that they might bee freed of the heauie burthen of their sinnes VERSE 17. For the great Day of his wrath is come and who can stand THe day of Iudgement is called A great Day of wrath First because all the children of wrath shall be iudged in that Day none excepted Next because all the Vialls of Gods wrath shall then be powred vpon them an vniuersall deluge of all the plagues of God shall then ouerflow them The wicked put the euill day farre from them the vnfaithfull seruant thinkes his Master will not come Mockers will say Where is the promise of his comming As the kinsmen of Lot regarded not his praediction of Sodoms destruction ab vno dicebatur à multis ridebatur it was spoken by one and scorned by many but they felt the force and fury of that scorching fire shortly after so no lesse assuredly shall all the wicked who repent not feele the weight of that terrible wrath both on their soulos and bodies they shall confesse at length The great Day of his wrath is come that Day which wee despised that Day which we scorned that Day which we thought would neuer be That Day of the Lord is now come Two things perturbe and confound the wicked The one is without them the terrible presence of the Iudge or wrath of the Lambe Hee that is a Lambe to his owne lookes to the wicked like a deuouring Lyon And not without cause is the name of a Lambe here attributed to the Iudge for sure it is that iudgement iustly inflicted will not torment the wicked so much as mercy wilfully despised Terrible will it be to them when they looke to the Lambe who hath giuen mercy to so many and so many times offered mercy to themselues and now see him refuse all mercy to them because they despised it iustly shall the meek face of
and are neuer at rest So is it with men in this world vncertaine and vnstable is thâ—…ir estate rich this day poore to morrow now a King incontinent a captiue highest in the Court this day like Haman highest to morrow on the gallowes This day the King leanes on the shoulder of the Samaritane Prince the next day the people tramples him vnder their feet Neither is it simply represented by a sea of which type see more chap. 16. verse 3. but by a glassie sea to declare the fragilitie thereof it hath a faire splendent shew but no solidity the best thing in it is man yet is he but like a vessell of glasse most easily broken as daily experience declares And thirdly it is said to be like vnto Christall which is transparent so that a man looking into it sees through it and euery moâ—…e therein is manifest vnto him This doth properly expresse that cleere and liuely sight which the Lord hath of most secret things done in the world All things are naked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and manifest vnto his sight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opened vp and as it were spelled out Naturall men may restraine his prouidence within the heauen This is the voice of Atheists The Lord walks in the circle of heauen the cloudes hide him that hee cannot see They are like vnto foolish children who if they hide their owne face that they see not doc thinke that none sees them But they haue an answere from the Psalmist The Lord hath his dwelling on high yet he abases himselfe to behold things in hoauen and in earth the darknes is no darknesse but to him darknes and the light are both alike This also should waken vs to the practise of that Apostolike precept Vse this world as if 〈◊〉 vsed it not Sith the world is resembled to a sea let vs coÌ„sider how the sea is a good element for nauigation and transportation of men from one Countrey to another but euill for habitation Men are gladdest when their course is shortest on the sea and their hearts are at their hauening place long before their Barks can carry their bodies vnto it Wee should so liue in this world as passing through it to our heauenly harbour soiourning in it but not dwelling in it The greatest pleasures of this world are like the waters of the sea salt bitter and vnwholsome to drinke Hee is in the worst estate that hath his belly most full of them Let vs looke to them with lothsomnesse but aboue all beware we drinke not of them with greedines for they will proue deadly at the length And in the midds of the Throne and c. Followes a description of the third and most excellent sort of creatures pertayning to the Court of the great King these are holy Angels in whom and by whom God ruleth and they are described first from their place next from their nature which is to be taken out of their name thirdly from their number fourthly from their properties and lastly from their function Some by these foure beasts vnderstand the four Euangelists It were easie to shew whom they follow in this opinion but needlesse It was hard for the first Fathers such as Victorine and others who wrote vpon this booke to vnderstand it so long before the accomplishment thereof And as for others in the middle Age wherin the Church was darkned with Popery they are not much to be regarded for no man indued with the spirit of error shall vnderstand this booke yet all these trot on in this common Commentary and will haue these foure beasts foure Euangelists But this is to be lamented that now in so cleare a light so many worthy men should haue been miscarried by them out of the way But leauing them we haue first to cleere that these creatures figure Angels and such Angels as in precellencie of dignity and prerogatiâ—…e of place are neerer vnto the Throne then other Angels be for in the fifth chapter ver 11. after the song of the foure liuing creatures followes the song of many Angels that are said to be there in a circle without them and in the 15. chapter ver 7. one of the foure giueth vnto the seuen Angels their Vials full of the wrath of God their first testimony proueth that the foure being namely put for the whole order haue the precellencie of place the other proues they haue the prerogatiâ—…e of dignitie Yet to come neerer many of the Interpreters do agree that in this Vision allusion is made to that which Ezechiel in his first chapter setteth downe for in this Prophecie the Spirit of God euery where followeth the phrase and alludes to the Visions of Prophecies in the old Testament and of this iudgement are Iunius Foxus Merchiston Grasserus Ribera with many others Now in that Vision is shewed to Ezechiel how hee that sits on the Throne ruleth all by the ministerie of his holy Angels there they are figured the same manner of way to wit by the Lyon a Man a Bullock and an Eagle except that there euery one of them is figured all these foure waies these that here are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 liuing creatures and that in all the English Translations whatsoeuer they are translated Beasts the cause seemes to be in the penury of our Language that hath not any proper word to distinguish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alway that these are Angels Ezechiel expounds himselfe chap. 10. ver 20. And the Beast that I saw vnder the God of Israel I vnderstood that they were Cherubims Ezechiel saw his Vision in the captiuity of Babel at the Riuer Chebar and S. Iohn saw his Vision being banished by Domitian into the I le Pathmos one truth by the same types is represented to both so the one very well may serue for a Commentarie to the other to let vs see that these creatures are indeed neither Beasts nor men but Cherubims or Angels Now to come to their description we haue first to consider the place wherein S. Iohn sees them In the midst of the Throne and round about the Throne For vnderstanding of this take vp the Throne to appeare a little lifted vp from the earth in the midst vnder it are the bodies of these creatures and at euery corner looke out their faces so are they both in the midst of the Throne and round about it This glorious Ruler hath his Throne compassed with holy Angels not that he needs any of them but for the greater comfort of his Church as also to shew the great glory of his Maiestie Many Aramites came against Elisha in Dothan his seruant was discouraged so was not himselfe There are more said he with vs then are against vs. And many may we say are our enemies visible and inuisible
Professors thinke needlesse now to be required but for mine owne part I would wish them in this and other laudable customes to be lesse nyce and scrupulous then they are The stile they giue vnto the Lord hath beene intreated before Our GOD is a liuing Lord in him selfe In Deo idem sunt viuens et vita and hee giues beeing and life to all things that are and liue A threefold life flowes from the Lord First of Nature Secondly of Grace Thirdly of Glorie Natures life is either Vegetatiue Sensible or Reasonable Little cause haue they to reioyce who haue no more but it For in the Vegetatiue life plants trees of the earth excell man In the Sensitiue life beasts and fowles are quicker in any sense then man And for the Reasonable life Pagans and heathen Philosophers haue farre exceeded euen those who are named Christians All our comfort then stands in this life of Grace now and life of glory hereafter The Lord make vs partakers of them for Christs sake CHAP. VI. VERSE 1. After I beheld when the Lambe had opened one of the Scales and heard one of the foure liuing creatures say as it were the noise of Thunder Come and see THE Vision of Preparation being ended in the two preceding Chapters as we haue declared before now followes the Visions of Prediction fore-telling things which shortly must be done And these are three euery one of them diducing the estate of the Church to the second comming of Christ vnto Iudgement As at more length wee haue shewed in Prolegomenis wherein the generall Method of the Reuelation is shortly set downe The first Propheticall Vision is contained in this sixt and the seuenth Chapter following for the seuenth is an appendix of this and hath in it a larger explication of the fifth and sixth Seale as God willing we shall heare so then the first Prophecie is absolued in six Seales whereof the last concludes with the Day of Iudgement for the seuenth Seale hath in her bosome the seuen Trumpets which make vp the second Prophecie of this Booke beginning at the eighth Chapter for till then the seuenth Seale is not opened and continuing to the end of the eleuenth there it concludeth with the Day of Iudgement The third Prophecie beginnes at the twelfth and continues to the one and twentieth whereof if the Lord please we will speake hereafter This first Prophecie as I said is generall for it containes a generall Prognostication and presents to vs a view of the estate of things as they will be to the worlds end whereof the summe is Christ shall go thorow the world vpon the Ministerie of his Word preaching the Gospell where and when it best pleaseth him This is prophecied in the first Seale like a crowned King and Conquerour hee hath gone out long agoe vpon his White Horse and so shall hee continue till hee ouercome But this victorie let not the Church looke that it shall be without bloud for Satan and his Instruments figured by the Red Horse and one riding on it shall in most cruell manner persecute the Preachers and Professors of the Gospell and this is fore-shewed in the second Seale but they shall not escape vnpunished for the Lord shall send out the Blacke Horse as is told in the third Seale and the Pale Horse who comes out at the opening of the fourth Seale By these two famine and pestilence vnder which all other horrible plagues of God are comprehended shall the Lord be reuenged on the world for contempt of his Gospell And because in these troubles many of the Saints of God shall suffer bodily death it is declared in the fift Seale how their soules rest in peace with God till the number of their brethren be fulfilled and then as they cry for iudgement so the great and last Day of Iudgement shall come as we see in the sixt Seale for we shall see in the next Chapter that the onely cause why Angels delay the execution of the last wrath for which the Soules of Martyrs vnder the Altar cry vnto God is that the seruants of the Lord are not yet sealed which being once done then shall the Lord recompense trouble to them that troubled his Church as in most fearefull manner is declared in the sixt Seale but shall render to his troubled Saints rest when the Lord Iesus shall shew himselfe from heauen with his mighty Angels as at length and most comfortably is set downe in the next Chapter from the tenth verse to the end And this any iudicious man that will reade without pre-conceiued opinion may easily consider that the seuenth chapter hath in it no Propheticall Prediction but onely a larger explanation of the fifth Seale in which Martyrs are willed to waite till their fellow-seruants be sealed and the secure and happy estate of Saints euen in suffering yea their glorious and ioyfull estate after suffering is at great length expressed before the comfortlesse estate of the wicked whereunto the sixt Seale deliuers them be touched at all Thus haue we the summe of this first and generall Prophecie Now before the opening of the first foure Seales S. Iohn is prepared where we haue these circumstances first what was S. Iohn doing when this Vision was presented to him to wit Beholding secondly who prepares and wakeneth him One of the foure liuing Creatures and thirdly what saith he to him Come and see The first is noted in these words After I beheld S. Iohn hitherto hath seene many glorious Visions and yet now hee lookes for more Sure it is that euery sight of heauenly things which Saints get prouokes them to a desire of more for there is not a greater argument of grace receiued then a feruent desire of further grace Beside the desire this beholding imports a constant consideration without wearying or wauering a stable and fixed minde with a perfect heart is required in them who would learne things heauenly The naturall eye if it bee closed or if it bee Circumactus tumbling and waltring in the head or then if it looke negligently cannot see nor take vp those things which are before it and so is it with the eye of the soule if it attend not stedfastly and carefully to heauenly things it cannot perceiue nor vnderstand them The second circumstance is by whom is hee prepared that is by one of the foure liuing creatures that is the first of the foure as the learned Interpreters haue sufficiently cleared They who expound these foure liuing Creatures to signifie the vvhole order of Preachers by the first of them vnderstand the first Preachers after the Apostles namely Quadratus and Aristides Ahentenses of the Church of Athens By the second againe Iustinus Martyr and Melito Sardenses of the Church of Sardis But this vnto me with the reuerence I owe to so laborious men seemes an idle speculation or if they will a Diuination without
though thou hadst them were not able to vphold thee if the Lord in his anger look downe vpon thee A fearfull example hereof we haue in Baltasar the last of the Assyrian Monarches who hauing about him all worldly comforts that the heart of man could craue yet when the Lord wakened his conscience and wrote his doome with three fingers of an hand vpon the wall ouer against him his countenance changed his flesh trembled his knees smote one against the other his spirit was perturbed and none of his comforts could comfort him Sith it is so that we cannot endure to want his creatures farre lesse can we liue if wee want himselfe will we still prouoke the Lord to wrath by our sinnes Are we stronger then hee that any way we should be able to beare the force of his indignation Why then are we not more carefull to make peace with him Thou canst not resist him why wilt thou not bee reconciled with him God giue vs wise and vnderstanding hearts that in time wee may consider of it This plague of famine comes in into the third roome and is not to be limited within any definite time for as the course of the white Horse shall continue to the worlds end so where he is reiected the Black and the Pale shall follow ac-according as it pleaseth the Lord to appoint them Cotterius who assigneth seuen yeares and no more to euery Seale confesseth hee cannot proue that this plague of famine threatned heere should be restrained to seuen yeares onely and so it is indeed for where the red Horse followes the White to persecute the Preachers and Professors of the Gospell it is a righteous thing with God to send in the Blacke and the Pale Horses to plague them They who despise the Bread of Life are iustly punished when bread needfull for the body is taken from them Seek first the Kingdome of heauen all other things shall be ministred vnto you And on the contrary where men will not receiue the Kingdome of God offered vnto them all other things which they would haue shall be taken from them They shall not enioy the comforts of the earth who despise the pleasures of heauen proclaimed and preached by the Gospell The blind world blameth the Gospell most wrongfully as if it were the cause why men are plagued with famine and pestilence but we see the true cause is the persecution and contempt of the Gospell So the Iewes of old ignorantly gloried as the Papists do now that there was wealth enough when they worshipped the Queene of heauen And Infidels in the Primitiue Church imputed Famine Pest and such like to the Christians But heere the true causes of wealth and of want are discouered to vs. And yet still they obiect that Famine and Pestilence cannot be plagues sent vpon the world for contempt of the Gospell because Preachers and Professors of the Gospell are not exempted from them But this is easily answered for good men and euill as in one and the selfe-fame action so also in one and the selfe-fame passion are farre different one from another Cain and Abel sacrificed yet was the one accepted the other reiected their hands wrought alike but not their hearts Iudas said I haue sinned in betraying Christ Peter I haue sinned in denying Christ Alike in confession but not in contrition and confidence Two Malefactors crucified with Christ the one continuing in his sinne blasphemed him the other by grace conuerted from his sinne blessed him There yee haue in like action and like passion an vnlike disposition Quicunque boni malique pariter afflictâ—… sunt non ideo ipsi distincti non sunt quia distinctum non est quod vtrique perpessi sunt manet tamen dissimilitudo passorum etiam in similitudine passionum licet sub eodem tormento non est idem virtus vitium Good and euill men are not therefore not distinguished because it is not distinguished which they suffer There is a great dissimilitude of the sufferers euen in the similitude of suffering and vnder one and the selfe-fame torment yet are not vertue and vice one and the same The same answer before him gaue Cyprian to the Ethnickes when they obiected the like to Christians Thinke not saith he that yee and wee because we both suffer in the like afflictions are therefore alike when we are stricken like you yet are we not like Ne putes participem esse poenae tuae quem non vides participem doloris tui thinke him not partaker of thy punishment whom thou seest not partaker of thy paine Now the Rider on this blacke Horse is said to haue a Ballance in his hand first in token of penurie and scarcity he giues bread vnto men not by measure but by weight which is according to the curse threatned in the Law When I shall break the staffe of your bread then ten women shall bake your bread in one Ouen and they shall deliuer your bread againe by weight and yee shall eate and not bee satisfied A token of great scarcity when in one Ouen as much bread is baked as must serue seuen Families and which yet is worse They shall eat and not be satisfied Secondly the Ballance in the hand of him who brings this plague of Famine notes the equity of God in the execution of his Iudgements hee makes his plagues proportionall to the sinnes of men and in punishing them doth nothing vnrighteously Hitherto tend these borrowed speeches of Lines Measures and Cups vsed in holy Scripture to expresse the moderation and equity of God euen in punishing hee keeps a measure a rule and order But in the execution of mercy it is farre otherwise for our best seruice is not worth the least of his mercies our recompence is not by lines nor measures but as our Sauiour speaketh A good measure pressed downe and shaken together and running ouer shall bee giuen vnto you The Lord shall doe to vs aboundantly aboue all wee can aske or thinke Much more aboue all that we haue done VERSE 6. And I heard a Voice in the midst of the foure liuing creatures say A measure of Wheate for a peny and three measures of Barly for a peny and Oile and Wine hurt thou not NOW followes the exposition of the former Type wherein by a Proclamation from the Throne or the Lamb that sits thereon the plague threatned here is declared to be famine dearth The Choenix in the iudgement of all Interpreters is such a measure of dry corne as might serue to be bread for a day vnto one man The penie againe was the ordinary wages of a common Labourer for a day as is cleere out of the Parable of the Vineyard and those who laboured in it So great then shall the Dearth be that a man labouring all the day long shall be able to gaine no more bread
Why some wicked mâ—… are plagued now and some spared Psal. 58. 11. Corrections of Gods children are with measure Esay 27. 6 7 8. He dealeth not so with the wicked Pâ—…imas in Apoc. Good thingâ—… prepared for good men whereof the wicked shall not be partakers Aug. de ciuit Dei lib. 1. c. 8. But the temporall good and euill of this life is common to both Deuouring beasts one of Gods ordinary plagues Hos. 2. 18. Leuit. 26. Deut. 28. Ezech. 14. 2. Kings 17. 25. Plin. lib 8. ca. 29. Examples of base beasts punishing the pride of man One thing God offers to men and men wil not haue it Three things that men would haue from God and God will not giue them A iust recompence Psal. 16. 4. Psal. 32. 10. Comfort to Saints suffering death is brought in by the fift seale A sight which Saints out of the body haue of God and of themselues An answere to them who ask if Saints shall know one another in heauen Mat. 5. 8. 1. Iohn 3. 3. Two examples prouing probably that it will be so Gen. 2. 23. Mat. 17. But our knowledge there shall be far different from that which we haue now An argument for the immortality of the Soule Athanas. Altars honored with relikes of Martyrs haue no warrant here This Altar vnder which soules rest is the Lord Iesus Carthus in hunc locum Hugo Cardinal Luke 23. Luke 16. Psal. 30. Reuel 7. Iohn 17. 24. How Christ is both the sacrifice the sacrificer and the Altar Heb. 9. 14. Death compared to Nebuchadnezzars fire Mat. 10. 28. It burnes our bands but hurts not our selues Rom. 8. 35. 36. No religion so false but it hath some to defend it and dye for it The crying of Saints notes their feruent desire Greg. lib. 2. Moral cap. 6. Ibid. Psal. 10. 17. How Saints cry for vengeance Foure sorts of crying sinnes Gen. 18. 20 21 Exod. 22. 22 23 Deut. 24. 14 15 Iam. 5. 4. Gen. 4. 10. They cry not out of passion or priuate reuenge but out of zeale vnto God his glory Primas in hunc locum Greg. Moral 2. cap. 6. Manuscript Saints are so conioyned to the Lord that to his will and not their own they conforme themselues Psal. 58. 10 11. In prayer Saints giue God such Stiles as may best mooue him and assure them of a good answer Psal. 94. 20. Felicity of Saints Triumphant is not yet complete and why Heb. 11. 40. Bern. in sesto omnium sanct ser. 2 3. Ribera in hunc locum Some worthy Fathers charged by Ribera for Hereticks falsly God first iudges then hee auenges In al his processe cognition goeth before execution Gen. 18. 25. Psal. 94. 1. To iudge and reuenge appertaines to the Lord. Math. 7. 1. Rom. 14. 4. Rom. 12. 19. Why worldly men are called Inhabitants of the earth 2. King 2. A heart set to pray is a forerunner of a fauourable answer Answer to Saints is giuen here first by a signe of white Robes secondly by Speech What their white Robe signifies Reu. 3. 5. Saints know that in heauen by sight and feeling which heere they know by faith God speakes vnto soules by inspiring them Aug. ser. 1. de Sanct. 1. Ioh. 2. 18. Last Day now is not farre off Last day delayed till Saints be accomplished Foolish are the wicked who persecute Saints Iudg. 16. 30. Gen. 19. Saints called brethren for three causes 1 They haue all one Father Ephes. 3. 15. 2 They are all quickned by one Spirit Galat. 4. 26. 3 They are all borne to one inheritance How all Saints are fellow-seruants Reuel 22. 9. Angels are not our patrons but our patterns of whom we should learne Number of Saints is known to God 2. Tim. 2. 19. 2. Cor. 13. 5. Yet should cuety Saint make sure to himselfe that he is of that number 2. Tim. 2. 19. 2. Pet. 1. 1. 10. The summe of the sixt seale In the fist seale 〈◊〉 〈◊〉 for iudgement in the sixt God answereâ—… them Iaco. Rex â—…rit For the cry of Saints moueth the Lord much Luk. 18. Gen. 18. 25. Psal. 116. 15. The sixt seale should not bee expounded allegorically for two reasons 1 Because the prophecy of apostasy comes not in here but in the subsequent ptophecy 2 Apostasie could not terrify great men as here themselues being authors and actors of it Neither is this sixt seale to be vnderstood of a temporall iudgement Esay 13. 10. Ezech. 32. 7. Hos. 10. 7. Luke 23. 30. Arguments mouing some Interpreters to thinke that the sixt seale cannot import the Day of Iudgement are answered Arguments prouing that it is to be expounded of the Day of Iudgement 1 The seuenth seale for etels nothing as the rest doc but introduces seuen trumpets to foretell 2 The sixt seale brings an vniuersall change of al creatures 3 All the wicked vniuersally are iudged in it 4 It is plainly said to bee the great Day of the Lord. 5 Collation of this place with the words of our Sauiour proues that it is so Mat. 24. 29. Luke 21. 25. Marke 13. 24. Who can deny this to point out the Day of Iudgement Terrour of the last Day two wayes described 1 From the effects thereof on the insensible creature 2 Vpon reasonable creatures but reprobates of all sorts Earthquake is either ordinary or extraordinary Darkning of the Sunne likewise is either naturall or supernaturall Marke 15. 33. The bloudy Moone what it meanes All creatures conspire to serue the Lord in punishing his enemies Now the wicked are vnder wrath but hauing the comfort of the creature they feele it not Rom. 1. But at last the creature also shall forsake them Psal. 73. Sith comfort of creatures will faile all flesh let vs in time seeke the Creator Cypria de mortal Heb. 12. 28. Starres falling like figges Teaches vs that no state can stand when God shakes it Nahum 3. 12. The world shal fall yet it come to a ripe age Heauen departing like a scrole expounded These creatures shall not perish in their substance but be changed in their qualities Rom. 8. 21. They like seruants shall receiue a new liuery when the Kings sonne shall marry his Spouse Psal. 102. 25 26 This is cleared by the Psalmist and Saint Peter 2. Pet. 3. 10. 2. Pet. 3. 13. Euery losse which man hath receiued from sinne Satan shall be repaired by Iesus This is not to be extended to Reprobates and excrements of the earth The terrour which the last day shall work in the reasonable but reprobate creature Seuen ranks of men contayning all combinations wherein flesh can haue confidence Rom. 2. 11. Yet when they are all ioyned they cannot resist iudgement Exod. 5. 2. 2. Chro. 32. 14. A glasse for proud flesh to looke into Psal 2. 10 11 12 The wicked in their distresse crie to the creature For their conscience they dare not run to their Creator What a sure ground is here for Papists to build their inuocation of creatures