of Scripture Ego Scriptur is non crederem nisi me ecclesiae commoâ—eret authoritas Yet in this degree albeit of great moment the soule resteth not but hath next to aduert not onely what but also whence the Church speaketh neither in this yet canst thou acquiesce till besides both these degrees God by his spirit open thine eies to see and behold so as now thou beleeuest not onely for that the Church so saith but because by her testimony out of the word God hath lightned thy minde to see and know Non iam hominibus sed ipso Deo iâ—trinsecus mentem nostram firmante atque illuminante as saith the same Augustine In the sight then of this person priuiledged aboue all creatures as Iohn seeth him are first his place and gesture in it and next his description The place is betwixt the throne and the foure beasts and twenty foure elders his gesture is that hee stood In both which is expressed his administration betwixt God and his Church towards both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His description is that he is a lambe but of strange note Hee is the lambe of God which taketh away the sinnes of the world and our true passeouer His notes are first that he stood as though he were killed not that so it was in apparance and not in truth but this form of speech is put to shew the continuall recent vertue of his death eternally effectuall before God as whereby once for all hee hath purchased eternall redemption His second note are his seuen eyes and seuen hornes the seuen spirits of Iehouah euen that full perfection of wisdome and power wherewith hee is annointed aboue his fellowes hauing receiued the spirit without measure to rule all things according to the high authority giuen him of the Father of whom hee hath receiued all power in heauen and earth abâ—â—dantly so instructed with all that serueth for perfect execution of his royall priestly and Propheticall offices Thus is the knowledge which Iohn had of this personage followeth his fact which is that hee went and tooke the booke out of the hand of him who sate vpon the throne c. for as by him onely wee haue all blessing from the Father whom none knoweth but the Sonne so particularly this diuine reuelation 5 Thus is his fact and performance of that which no Creature was able to looke vpon Followeth the euent ensuing hereon in all which the dignity of this Reuelation appeareth clearely And this euent is much different from that which despaire of getting the book opened wrought in Iohn For now vpon cleare sight and assurance of one taking the booke and worthy to open the same is raised an excellent ioyfull song of praise wherein fall to bee marked first the occasion 2. The Singers 3. The quality and tenor of the song And 4. the order of singing That they see the Lambe take the Booke it occasioneth the song The Singers are the 4. Beasts the twenty foure Elders the Angels And lastly all Creatures Of these the foure beasts and with and following them the twenty foure Elders raise the song the Angels in course succeed and sing their part then all Creatures Lastly these who raised the song sing the last passage and so close it The quality and tenor will appeare through all in the parts thereof In the foure Beasts and twenty foure Elders who are Precantors are noted first their disposing of themselues to sing 2 the quality of their song and 3. the tenor or substance of it They dispose themselues by conuenient gesture by fitte instruments of praise Their gesture is falling downe and that before the Lambe as before they did before the throne for hee is to bee honoured as the Father and such is the Father his will that who honoreth the Father they honour the Sonne also Their Instruments of praise are thâ—â—â— Harpes golden Vialls full of odours and voice ioyned therewith Harps are known Instruments of praise through all the Psalmes The Odours are interpreted praiers of Saints powred out of golden Vials that is faithfull and pure hearts the speech is from the Leuiticall Ministery wherein Incense was offered on the golden Altar and had a typicall relation to our Christian sacrifices of prayer and thanks giuing which Dauid sought that they might bee directed before God as incense the golden Vials of the Legall worship being types of faithfull and cleane hearts for faith is more precious then gold and our prayers are odors and smell sweetely through Christ the golden Altar Now with both these the voice is ioyned to shew all earnest endeuour to magnifie the gift of God in this benefite euen with instrument heart and voice as Dauid in the Psalmes often For God will haue all outward and inward Here is no ground for praier to Saints departed an Idolatrous errour fondly builded here on Scripture mistaken and yet euen in their sense giuing thereto no warrant for giue that here the Saints departed were said to offer vp praises to God as no doubt they doe alwaies what reason is that for vs to pray to them but as I haue shewed all this is of the Church Militant here spoken Thus they dispose themselues to sing The quality of their song is that it is a new song which sort ordinarily is of most account the destruction of Sathan his workes â—estitution of all things redemption of man is a new worke Behold I make all things new In Christ Iesus wee must all become new Creatures for old things are past away These same Chapter 4. did sing a song to him that sate on the throne but it was the old song for the old worke of Creation here is a new song so much the more magnifically set forth and sung as the worke of Redemption that is the new work in all degree of comparison passeth the old 6 The tenor or substance of their song hath first the praise of the Lambe his worthâ—nesse to take and open the booke and next the reason thereof The praise for the forme whereby in â—maebâ—an manner they answere to the Proclamation of the strong Angell is exceeding delightfull shewing now al 's triumphing ioy as before the sight of impotency in all creatures bred to â—ohn a dumpish sorrow For where the Angell proclamed Who is worthy to take the booke and loose the seuen Seales thereof These now in exulting ioy answer Thou art worthy to take the Booke and loose the seuen seales thereof The reason of this the Lambe his worthinesse and merite is his slaughter and the great effect fruit thereof Where take heed wee esteeme not this to bee the reason of his worthinesse absolutely but in relation onely to this fact and all grace procured to his Church For that we haue any accesse to God or that any blessing is obtained to vs from God it is through the slaughter of the Lambe and merite thereof
the true Church of God worshipping him in truth 9 Thus is the victory now their gracefull state hereupon is shewed in a freedome from all euill and affluence of all good and that through God his presence and protection and the Lambe his gracious dispensation set out in so goodly a manner as many thinke the things here promised to bee of the Kingdome of glory but here in magnifike termes the goodly state of the Church is expressed according as for plenty of light peace shee shall bee vpon the destruction of Antichrist and all open enemies heâ—e in the Kingdome of grace no description of the glory to 〈◊〉 reuealed in heauen which neither the eye can see nor the eare heare nor heart of man conceiue and in heauen is no such dispensation of the Lambe as here is noted who then shall surrender the Kingdome to his Father that God may bo all in all As in Antichrist his preuailing the state of God his Church was shewed in the 144000. and the Church victorious ouer him now discouered and going to destruction in the number innumerable and their victorious gesture so here the goodly state of the Church now free of all inuasion or bondage and hauing plenty of light and quiet state is magnifickly expressed and yet but in such frame of speech as is ordinary in the Prophets for such cases This state of the Church is largely handled in the end of this booke as the first in the hid and sealed ones is in the sixe trumpets and the victory in the seuenth and seuen Vials thereof Now as I haue said according to the phrase of the Prophets these blessings are set forth vnder things corporall and amplisied each by remouing the contrarie euill They shall not hunger for the Lambe shall feed them they shall not thirst for hee shall leade them to the fonntaines of waters they shall feele no burning for God shall ouershadow them c. the ouershadowing is from the cloud in the wildernesse for the leading and feeding see and weigh Psal 23. a profession of these graces which the man of God felt See Iohn 4. 13. and 6. 27. c. It is maruaile how men acquainted with the ordinary stile of Scripture should haue drawne this to any other sense but hereof more vpon the 21. and 22. Chapters This state is in these few words expressed Chapter 19. The Bride is prepared And accordingly in all her goodly ornaments shewed to Iohn Chap. 21. CHAP. VIII THe sixth seale being opened first was exhibited the proper euent thereof in the end of the sixth Chapter and in the seuenth Chapter a summarie view giuen for strengthning hearts against the terrour thereof of the whole matter of the seuenth seale which heere now is opened and speciall euents thereof declared through the rest of all this propheticall narration Of these wee haue first a generall preparation and next the perticular execution The preparation hath an incident effect immediatly following vpon the opening of the seale which is Silence about halfe an houre To shew an attent expectation of great things whereto well the portending of them in the former Chapter might haue erected the mindes And the waiting for rare or fearefull euents worketh a silent attendance When the wise speake then all keepe silence and when the Lion roareth all the beasts of the forrest hold their peace Besides this great things commonly come foorth with processe and preparation And truly God who is slow to wrath is in a sort forced to poure out heauie indignation 2 After this incident effect is the preparation in the ministers and in the orderer of the whole errand The ministers are described by their nature Angels Quality ministering Spirits as who stand before God Luke 1. And instruments of ministration Trumpets In the instruments are noted two things First that they are trumpets and secondly that they are giuen to them That the instruments are trumpets it sheweth that their ministry in this ensuing matter is to be sounders of the alarume and giuers of the figne for inuasion of the world by each woe as al 's many armies of him who is Lord of hosts as also that they are denouncers that of great and weighty matter For Trumpeters are messengers of great things and but for great personages In this also is implied that the end of their ministry and of these iudgements denounced and executed is to waken vp the dead world to repentance or make it inexcusable against finall wrath See the end of Chapter 9. Therefore when the world is not wakened with Trumpets it feeleth iustly full cups of wrath tumbled out That these Trumpets are giuen to the Angels it sheweth them to doe nothing without special warrant and mandate 3 Thus are the ministers the master and orderer of the errand is described by his office and his actions His office that he is an Angell for that is heere the name of office and not of nature And this angell differeth farre from the other seuen for he is the Angell of the couenant cleerely by all his notes He standeth as the other seuen for hee also in some respect is a minister but hee hath a particular stand which is at the Altar as High Priest He is furnished also with an instrument but which is proper to the Priest and belonging to the most holy place to wit the golden Censer He hath also somewhat giuen to him but a rare gift that is Many odors whereby all the praiers and of all Saints is acceptable For by him we offer vp sacrifices to God In the fifth Chapter the praiers of Saints are called Odors and heere the odours are distingushed from the praiers onely to shew how it is and in whom that they are odors that is acceptable to God These odours are said to be giuen him according as he acknowledgeth all things to be giuen him of the Father as he who is both sealed and sanctified and as mediator hath receiued the spirit without measure This is by allusion to the Leuiticall ministrie and not to the Masse 4 His actions are two one of gracious dispensatioÌ„ another of wrath as hee who is both the propitiation for Saints trcader of the winepresse of Gods indignation both an elect precious stone and a stone of offence And our consolation heerein is great that to him all iudgement is committed His action of grace is the offering vp of the Saints praiers and making the gratefull smoke of them goe vp before God through his odors and this hath a double consolation first that God alwaies in the midst of wrath remembreth mercy and is neuer so carried in wrath to poure out heauy indignation on the sinful world but that the louing care of his elect commeth first in place secondly that the praiers of Saints haste on indgement on the world while they send vp sighes and groanes for God his dishonour a great incouragement to prav If Israel had
in such height as the former in comparison is not so much felt the first is said to bee gone and that wee may take vp this course and reason of God his working the sixt Trumpet hath this singular in it that vpon the sounding thereof commandement is giuen to loose the foure Angels c. and accordingly the Ministrie of the fixt Trumpet performeth onely to shew that the plague therein was in God his iust indignation the punishment of Antichristian Idolatry if so be therby men could haue been moued to repent before effuâ—ion of the last wrath but they persisting notwithstanding in obstinate impenitency the great Angell in the next Chapter sweareth finall ouerthrow And this is the reason of that which this sixt Trumpet hath in it singular from the former so wisely is this prophesie penned 9 In this sixt Trumpet then are the euill and the euent In the euill are noted how it is brought on and the particular description of the mischiefe It is brought on by commandement from Christ who is the golden Altar to the Angell of the sixt Trumpet the tenor wherof is to loose the Ministers of this woe for working of it The reason hereof we touched The Ministers of the woe are the heades and the destroying armie In the heades are noted their number condition place and end of loosing In number they are foure as a number competent yet not for that respect which is of the foure Chapter 7. for the foure corners of the earth for this plague goeth not so wide being but against the third part of men a cleare distinguishing note of Mahometisme from Antichrist but here they are foure for all occasions as the other were for all places and therfore foure times are put an howre a day a moneth a yeere not to designe the space of this woes durance but to shew that these were ordained and in number competenr to execute God his wrath at all occasions short or long as God should bee stirred to indignation and send them forth Agreeable hereto the commandement commeth from the foure hornes of the Altar to shew Christ his sufficiencie of power to raise vp instruments of his iustice according as by the sinnes of men he is prouoked For from this Altar both the prayers of Saints goe vp before God and the fire of vengeance is powred downe on the world Chapter 8. this maketh the allusion and conueniency in number of foure Angels foure hornes foure times 10 The condition of these heades is that they are bound whereupon is the commandement of loosing this sheweth the seuerity of these foure Angels of wrath in that they are bound vp as ragefull beasts and giueth certaine expectation of cruell effects they being loosed God his patience is here also noted restraining his iudgements till the wickednesse of men extort them from him These foure Angels are the heades of the Mahometane and Turkish Armies Not for so many heades in proprietie as many vainely vexe themselues to finde out but for the reason aboue touched who how they were tied vp at Euphrates that is restrained in the East parts about Babell and Persia partly by their owne intestine discords wars partly by some great victories of Christians from working this horrible desolation which now vpon this their loosing ensueth is cleare in the story Mahomet arose soone after the open and auowed beginnings of Antichrist and spred his poyson aduancing it so with fire and sword that in short yeers his Successors ouerranne all Arabia Egypt Africa Spain and Persia This swift course was after tied vp as the commandement of loosing them from their binding necessarily implyeth shewing that both before this they were and from raging tied vp for a good space till at length Turkes ioyned with Saracens and becomming one people and of one poisonous religion vpon huge encrease of Antichristian impiety they gotte free scope from Euphrates in God his iustice to slay the third part of men from which kind of working the Locusts were restrained 11 Thus are the heades their army is described from their number kind disposition horrible effects and power of working their number is huge to shew their innumerable forces wherein the Story is cleare Their kind is that they are horsemen both because their chiefe forces consist of such as also to shew their fiercenes and irresistable inuasion Their cruell disposition is expressed in that their habergeons were of fire brimstone Iacinth For when the Scripture describeth horrible executions it is ordinarily by fire and brimstome and ascending smoake as in the Psalmes and Prophets often Now brimstone inflamed yeeldeth both a flame and a smoake of a Iacinth colour and accordingly they are here put to shew in these a bloudy disposition to worke vtter desolation like that of Sodome For this their horses also are said to haue heads of Lions to designe open rage and professed cruelty whereas the Locusts couered their Lions teeth with faces of men and haire of women Fire smoake and brimstone are said to come out of their mouths not onely to amplifie this their cruell disposition as breathing nothing but vtter desolation but also to shew their facility of destroying all thinges as with a breath or word The third part of men are said to be destroyed by them to shew according to the Phrase aboue in the first foure Trumpets that this plague should not ouergoe al as did that of the Locusts but yet should worke a horrible and great vastation conueniently to their cruell disposition set forth in three things this effect is most euident for neuer any conquering people before them wrought such desolation as they in the parts which they haue ouerrunne so as in the most plentifull and best peopled parts of the earth they haue scarse left so many villages as were sometime famous Republikes These are their effects Their power of working is both in their heads tails for they haue also tails like Serpents stinging all the power of the Locusts was in their tailes at least by them they wrought all that is by poisonable doctrine therefore they pretended no power of open murthering men of the world but these haue power both in heades and tailes that is both by their policy and gouernement they vse and professe plaine hostility and practise of the Sword and also by their false Prophets they sting as did the Locusts poisoning also with false doctrine so manifest a note of distinction is put here betwixt these woes as they could not haue beene mistaken if forelaid preiudices had not forced the wresting of cleare things to wrong accommodations 12 Thus hath beene the euill the euent is obstinate impenitency and induration of men in Antichristian workes which are here so plainely set downe as any hauing eyes may see whose impietie hath loosed these Angels and whose obstinacy still maketh them to preuaile and so by iust consequence albeit to them directlie was not permitted to bee open murtherers of men yet
turned to mee how soone would I haue humbled their enemies His second action is a signe giuen to his trumpeters who stand attending it from him to set too to particular execution The signe is Hee filleth the Censer with fire c. In token of burning wrath and with fire of the Altar For as the acceptation and sanctification of all the Samts and their offerings is of him who is the true golden Altar so all his wrath on the world is from him in whom all men in God his predestination are ordered to their diuers ends according as they are either giuen to him and builded on him or passed by and stumble at him This fire is also from the Altar for the spiritual iudgements that it worketh For the fire of this Altar hath double effects It is gracious nourishing purging renuing and strengthning to the elect Isai 6. And it is a fire deuouring the aduersaries burning vp the world as stubble for our God euen a consuming fire Christ comming into the world brought both the one and the other though the one improperly Thus from one and the same Censer and one and the same Altar one and the same fire both sendeth vp a sweete perfume and downe a consuming wrath As the praier of Elias brought both fruitfull raine and deuouring fire and as the two witnesses Chapter 11. are to the godly candlestickes and refreshing oliues but with fire out of their mouthes slay their aduersaries If I bee the man of God saith Eliah let fire come downe from heauen c. Vpon this fire cast on the earth follow Lightnings Thundrings Voices and Earthquakes euident types of horrible iudgements and commotions Chapter 4. And so heereby the attending Trumpeters get signe to blow the alarum and denounce particularly the iudgements whereby God was now to plague the blind and obstinate world And vpon the signe thus giuen them they set too in order to blow See Ezech. 10 for this casting of fire in signe of wrath and God his departing from his sanctuarie 5 Thus farre is the generall preparation The particular execution hath in each the denunciation by the trumpet and the effect insuing And are diuided in lighter or lesse woes and heauier and greater The first soure in degree of comparison are lighter and are in this Chapter The three other are heauie whereof two are thorowout the 9 10. and a good part of the 11. Chapt. The last holdeth to the end of the whole narration The first foure are al 's many degrees of the mystery of iniquity working on to that fearefull height which is in the fifth trumpet accompanied with a no lesse deadly euill for iust punishment thereof in the sixt trumpet which being ineffectuall to worke repentance commeth on the last wrath in the seuenth trumpet 6 Vpon the first sound are seene haile and fire mingled with blood which cast on the earth that is in the visible Church Chap. 7 Section 2. Produce then a terrible effect That all greene grasse c. The iudgements of God in Scripture are ordinarily expressed by haile fire and stormy tempest God borrowing speeches from naturall things to set foorth his terror But this speech heere hath a speciall allusion to that plague on Egypt Exod. 9. and Psal 105. Now then to finde the analogy as heere the burning vp of grasse and trees is to expresse the decay of spirituall life and moisture in all true Christianity and that not onely in weake ones as grasse but in the strong as trees so heere we are to search agreeably to this effect what is answerable to haile and fire It is the fire of God his spirit begetting in vs faith and loue which maketh vs Christians weaker or stronger according to the measure of grace giuen vs and our grouth therein and that by the watering moistening of sweet showers of grace as dew vpon the mowne grasse or raine on the thirsty ground For of heate and moisture commeth all flourishing greennesse Hereof it is that so often in Scripture we are exhorted to edifie on another in loue This burning heat did eat vp our Lord and in it the Apostle burnt this fire of loue is the band of perfection whereby we grow vp as one man in Christ And hereupon are in Scripture so many attestations to be like minded and detestations of debate and diuision Now when this fire of loue is turned into the fire of contention then they from whose mouthes should droppe wisdome and refreshing showers send out the could haile of their owne affections and frosty showers of selfe-loue which in place of comforting and nourishing the hearbes and trees by wholesome word and sound example of life in contrary burne them quite vp as doth haile and fire This was the first euill which entred into the Church for the first degree whereof the Church of Ephesus was taxed Which degree betime growing not only to coldnesse in loue but also to fiery contention and mixed with frosty haile wrought this fearefull effect and first step to antichristianisme euen want of true religion and of the life of God in a great part This fire and haile is said to haue beene mixed with blood for that not onely this euill of firie debate beganne euen while as yet hot persecutioÌ„ lasted against the Church by heathen Emperours but also for that it entred in the Church in such degree as proceeded to cruelty and bloodshed This euill Satan laboured to bring in from the first times of the Gospell but that the fire of loue sweet showers held things greene The first that greatly kindled this flame was Victor Bishop of Rome whose fiâ—ie headines in a friuolous matter had it not beene repressed by the graue rebukes of Irenaeus Bishoppe of Lions and Policrates of Ephesus had made a great burning Eusebius recordeth Lib. 8. of the persecution by Dioclesian that it was a necessary correction of the Church which had fallen to ouer great a custome of sin see how greennesse was burnt vp whose pastors were begun to sauor of pride and tyranny see the step to the next euill Thus wee see how the fire was euen mixed with bloud but soone after how farre this fire brake out vpon the first relaxation vnder Constantine it is wonderfull so as if the prudent care of that Prince had not bene the greater that first and famous Councell of Nice had beene a miserable proofe of this fire which beeing but restrained there for the time how vehemently to the disgrace of christianity and burning vp of all true religion in the hearts of men it brake out thereafter is manifest in the story So as Constantine in his Epistle to the Synod of Tyrus exprobrateth to them that he saw nothing in Bishops dealings but an ouerthrow of all religion This made Nazianzen to vtter that hard speech That hee neuer did see a good effect of any Synod because in steade of the fire of loue mixed with the