Annotations upon all the New Testament philologicall and theologicall wherein the emphasis and elegancie of the Greeke is observed, some imperfections in our translation are discovered, divers Jewish rites and customes tending to illustrate the text are mentioned, many antilogies and seeming contradictions reconciled, severall darke and obscure places opened, sundry passages vindicated from the false glosses of papists and hereticks / by Edward Leigh ...

ANNOTATIONS UPON THE REVELATION. (Book Revelation)

CHAP. I.

* 1.1DOmitian cast Iohn the Evangelist into a fornace of scalding oyle, but when he saw he came forth unhurt, he banished him into the Isle Pathmos, where he wrote this Revelation. Euseb. l. 3. c. 17.

* 1.2It is called according to the Greeke Apocalyps, and according to the Latine Revela∣tion; That is, a discovery or manifestation of things which before were hidden and secret, for the common good of the Church. The subject of it is twofold, 1. The present estate of the Church. 2. The future state of it; the things which are, and which shall be hereafter. Rev. 1.19. Fata impii, & fata Ecclesiae, saith Mr Mede.

Iohn in all the Revelations made to him, joyneth thunder with the Revelation, as chap. 4.5. and 6.1. and 10.3. because Gods Revelations made to the people were usu∣ally with thunder, Psal. 81.7. Exod. 19.16.

Woman in this mysticall Booke signifies three things:

1. Idolls, 1. Because they are as entising and alluring as wanton women. 2. Idola∣ters go a whoring after them as uncleane persons after light women. ch. 14.4.

2. The City of Rome, the seat of Antichrist, ch. 17.3. 1. Because in her outward pompe and glory she is opposed to the Chast spouse of Christ, whose glory is all with∣in.* 1.3 2 Because with her the great Kings of the earth have committed fornication, ch. 17. verse 2. 3. Because she is the mother of fornications, called the great whore, verse 1. of that Chapter.

3. The true Church, the wife and spouse of Jesus Christ. So Rev. 12.1.

All the Judgements in this Book are still upon Rome, either Rome Pagan, or Rome Christian,* 1.4 or Rome Antichristian; the one falls under the seven Seales, the other under the seven Trumpets, and the last under the seven Vialls.

The three first Chapters are most plaine of all other parts of this Book; the maine Contents of them are severall Epistles sent by Iohn to particular Churches.

First, Why to these?

1. Because the Gospell did heare eminently flowrish.

* 1.52. Because Iohn was President over them.

Secondly, Why to the 7 Churches in Asia, since more were planted in that Country.

1. Because of the propheticall perfection of this number, with which the Spirit of God is much delighted in this Prophecie; seven Stars, seven Spirits, seven Candle∣sticks, seven Lampes, seven Seales, seven Angells.

2. Because in these seven Churches there was found enough to represent the graces and conditions of all other Churches.

3. These Epistles are directed to the severall Angells or Ministers of the Churches, either because they were notoriously guilty of the offences charged upon them, or be∣cause all the dispensations of Christ were to passe through their hands to the Church.

Ephesus was so named quasi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifying remission, or slacking,* 1.6 that they may be put in mind of slacking or backsliding, wherewith the Spirit upbraideth this Church, Cha. 2. ver. 4. Smyrna signifying lachrymam myrrhae,* 1.7 the dropping or teares of myrrh, to put them in mind of the Cup of tears which this Angell was to drink, v. 10. Pergamus, quasi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifying beyond, or out of the bonds of marriage, to put them in mind of the Nicolaitanes abounding in this Church which were great abusers of marriage. Sardis, quasi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifying fleshly, because ma∣ny in this Church were fleshly given, Chap. 3. vers. 4. Philadelphia * 1.8 signifying brother∣ly love, to put them in mind of this vertue eminent in many of this Church, therefore the Spirit rebuketh her openly for nothing, Ch. 3. ver. 10. Laodicea, quasi * 1.9 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the righteousnesse or customes of the people, to put them in mind of the condition of the common sort in this Church, who were well conceited of themselves, Ch. 3. vers. 17. Thyatira so called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifying to run mad after, and to spend ones selfe, because they ran a whoring after Jezebell, and spent their estates upon her, Chap. 2. vers. 20. Dr Featelie.

Vers. 1. The Revelation of Jesus Christ] He doth not say, this is the Revelation of Jesus Christ; but after the manner of the Prophets, the vision of Esay, the word of the Lord which was to Hoseah, and after the manner of the Evangelists, the booke of the genera∣tion of Iesus Christ, Mat. 1. The beginning of the Gospell of Iesus Christ, Mark 1. which Ellipsis is elegant.

Vers. 3. Blessed is he that readeth, and they that beare the words of this prophecie] Where have you a blessing so solemnly proclamed to the reading and hearing of any of the Books of God as to this Book? God would have us to enquire into these things though they seeme to be above us.* 1.10

He changeth the number, he that readeth, and they that heare, because many more may heare than read,* 1.11 only the Learned can do this for the time] Or rather the opportunity of time, tempus praestitutum, Beza, the time appointed, viz. by God, and therefore op∣portune, is at hand.

Vers. 4. Which is, which was, and which is to come] In these words the Father is no∣ted. To come.] That is, to judgement.* 1.12

And from the seven Spirits] That is, from the Holy Ghost, who is exprest in the plurall number, not as though there were seven Holy Ghosts,* 1.13 but because of the plen∣ty, perfection, and variety of his gratious operations and influences. The number seven is rather taken than any other number, because it is a number implying perfection, and because he wrote to seven Churches in Asia,* 1.14 and St. Iohn speaks here of Father, Son, and Holy Ghost as he saw them in a vision, now he beheld the Holy Ghost in the forme of seven lights in a vision.

Vers 5. And from Iesus Christ] He doth not observe the order of nature, or of the per∣sons, but of better Doctrine, for the fitter progresse of the history, for the Pen-men of the Scripture set them in the last place, of whom they meane to speake most, as Mat. 1. He describes Christ at large from this ver. 5. to ver. 9. Who is the faithfull witnesse] The Proph••ticall Office of Christ is intimated Esay 55.4. And the first begotten of the dead] Here is Christs second Office, his Priesthood, the principall actions whereof stand in dying and rising againe from the dead, and making intercession for us.

And the Prince of the kings of the earth] Here is the third title given to Christ, where∣in his Kingly Office is expressed.

Vers. 9. And patience of Iesus Christ] Three things argued Christs patience, if we consider, 1. What he suffered, maledicta, malefacta, he dranke of the brooke in the way, Psal. 110. ult. 2. From whom, the vilest of men. 3. The freenesse and volunta∣rinesse of his sufferings: He suffered not out of infirmity, quia resistere non posuit, but out of obedience, quia pati voluit.

* 1.15Was in the Isle that is called Patmos] Banished thither by Domitian, Euseb. l. 3. ch. 18. from whence he returned in the daies of Nero, and dyed at Ephesus.

* 1.16Vers. 10. I was in the Spirit on the Lords day) Not by Creation, for so all daies are his, nor by destination, for that intendeth a time yet to come; and so the day of ge∣nerall judgement is his, 1 Thes. 5.2. but by consecration, choice, and institution.

And heard behind me a great voice, as of a Trumpet] That is, full of Majesty and po∣wer,* 1.17 which also God added unto it to further attention in Iohn.

Vers. 13. Cloathed with a garment down to the foot, and girt about the paps with a golden girdle] Christ is here described in his Priestly Robes,* 1.18 Iohn wrote the Revelation long after his ascension.

His girding about the pappes and breasts signifieth, that there is no defect or aber∣ration in any motion or affection in our Saviour Christ, but every thought and incli∣nation of his heart is kept in order by the fulnesse of the Spirit, Esay 11.5. Or it may shew his readinesse to help his people.

Vers. 16. And be bad in his right hand seven stars] 1. In regard of his disposition of Ministers here and there at his pleasure. 2. Of his protection of them in their la∣bours.

Vers. 18. And have the keyes of hell and of death] The phrase seemes to be borrowed from great Commanders and Conquerours, who having won and entred any City, presently have the keyes delivered to them in token of that authority which of right belongeth to them;* 1.19 it shews that Christ vanquished hell and death, and obtained full power over them. Dr Taylor.

Vers. 20. The seven stars are the angells of the seven Churches] By the seven Angells to whom the seven Epistles are in generall directed, Alcazar saith, the Bishops are meant, Pererius with some other Ancients thinke rather the people.* 1.20 St. Ambrose, Haymo, and Beda joyne both together, and this (saith Dr Prideaux) is the best approved of our re∣formed Interpreters, Foxe, Fulke, Bullenger; for though the Inscriptions be to the Angels only, that is, the Pastors of those Churches, yet the Contents concerne their flocks as neere as themselves, ch. 1. vers. 11.

CHAP. II.

Vers. 1. UNto the angell) Exprest in the singular number, to note the union and combination in a body and society.

He that boldeth] That is, Christ.

The seven stars] By stars are here meant the Ministers of the Word.

In his right hand] That is, strongly keeps them, to shew 1. His affection. 2. His care and protection.

The Stars 1. are heavenly bodies which shine with a borrowed light, so Ministers should shine as lights, but with a borrowed light. 2. Stars are in continuall motion for the good of the world, so should the Ministers be for the good of the Church.* 1.21 3. They differ from one another in glory, 1 Cor. 15. There are Stars of the first, second, and third magnitude, so Ministers differ from Apostles, and among themselves.

Vers. 4. Because thou hast left thy first love] Christ speakes not of the grace of Chari∣ty wholly, but of that degree and measure wherewith hee had been formerly adorned; he commends him for two notable fruits of faith and love which he did still exercise, v. 2.3. patience and constancie.

Vers. 5. And doe the first workes] That is use your former diligence

And will remove thy candlesticke out of his place] The Candlesticke is the Church. 1. Rev. vlt. That is, owne them no more for a visible Church. It is spoken of those that are of the carnall seed and externally graffed in onely.

Vers. 10. Behold the Devill shall cast some of you into prison] That ye may bee tryed, and ye shall have tribulation ten dayes.] Though the Devill be malicious,* 1.22 yet he is bound∣ed by God * 1.23. 1. For persons, hee shall cast onely some of you into prison, he would all. 2. For quality, cast them into prison, not take away their lives. 3. For the end, Sa∣tan wils the undoing of Gods people, but God their triall onely. 4. The time that is set downe, ten dayes and no longer, God reckons not onely the yeares but dayes of our sufferings. 5. The event or wages.

Ten dayes] That is, a long time ten in Scripture is numerus plenitudinis, thou hast changed my wages this ten times, saith Iacob to Laban, and they have provoked mee ten times, that is, often; or propheticall dayes, that is, ten yeares, so in Daniel; others take it indefinitely as Pareus, numerus certus pro incerto.

Be thou faithfull unto death,* 1.24 and I will give thee a crowne of life] The reward of life gi∣ven to Saints in heaven, when they have striven as they ought to doe and gotten the victorie, is called a Crowne, 2 Tim. 2.5. or a Garland,* 1.25 by allusion to a custome that was among the Grecians. For such as got the masterie in their games of wrastling, or running, or the like, were crowned with a garland in token of victorie. See 1 Cor. 9.25. 1 Pet. 5.4.

It is called the Crowne of life, 1. to shew that the Saints who laid downe their life for Christ, did not lose it but change it for a better. 2. Because their glory and joy shall alwayes live, 1 Pet. 1.4. 1 Cor. 9.25. 3. Because life includes delights, glory, wisdome, and all good, they come from this life.

Vers. 15. So hast thou also them that hold the doctrine of the Nicolaitans] They thought 1. That wives ought to be common.* 1.26 2. That it is lawfull to eate of the sacrifices of the Gentiles. 3. That whoredome is lawfull.

Vers. 17. To him that overcometh will I give to eate of the hidden manna] Manna had* 1.27

dew under it and dew over it,* 1.28 as we may conjecture by comparing Exod. 16.12. with Numb. 11.9. Whereunto the Holy Ghost seemeth to allude, though it may likewise referre unto the pot of Manna which was kept in the Tabernacle. Exod. 16.32.33. Heb. 9.4. As our life is said to bee hid with Christ, now he is in heaven. Col. 3.3.

And will give him a white stone] White stones were in great use among the Romanes, and served:* 1.29

• 1. To declare the victour or conquerer in proving masteries.
• 2. To acquit the accused in courts of justice.

  Mos erat antiquis niveis atrisque lapillis. His damnare reos, illis absolvere culpa.

• 3. To deliver suffrages in the election of Magistrates.

Upon all these senses this allegory toucheth. For this white stone is given in token of victory, vincenti dabo. 2. It is an evidence of our Iustification. 3. An assurance of our election to the kingdome of heaven.

And in the stone a new name * 1.30 written, which no man knoweth saving he that receiveth it] Beza, Bullenger, Pererius and other Expositors generally concurre upon filius Dei, which opinion they illustrate by other texts, viz. Rom. 8.15.16. and 1 Iohn 3.1.

The benefit of adoption is not known but by experience.

* 1.31Vers. 24. And which have not knowne the depths of Satan] That is, the darke opini∣ons and false doctrines of seducers: These called their opinions depths or profundi∣ties, and the Holy Ghost addeth an epithete, depths of Satan. As if he had said, you call your opinions depths, and so they are, but they are such depths as Satan hath brought out of Hell, they are the whisperings and hissings of that serpent, not the inspirations of God.

* 1.32Vers. 28. And I will give him the morning starre] That is, Christ. See Rev. 22.16. I will communicate my selfe wholly unto him, and make him conformable unto mee in my glory.

1. The morning starre is the most bright and shining of all the starres in heaven, Christ in glory excelleth all men and Angels, as farre as the morning starre all the starres of heaven. 2. Pet. 1.19.

2. It communicates all his light to the world, so Christ to beleevers all light of grace and glory.

3. It dispelleth the nights darknesse, so Christ the darknesse of ignorance and er∣rours wherein we were wrapped in the night of sinne.

4. It is anteambulo Solis, the sunnes harbinger, and forerunner of perfect day, so Christ is a pledge of our perfect day and future glory.

CHAP. III.

Vers. 2. I Have not found thy wayes perfect] The words are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Thy wayes filled up, thou hast not filled up thy course in following mee, not followed mee fully. That is, when the inwards of the man are filled up with acts of graces and every grace with acts proper for it object.

Vers. 4. Thou hast a few names even in Sardis] That is, a few faithfull and Saints, he alludes to Souldiers whose names are enrolled by the Captaine when they are admit∣ted.

Which have not defiled their garments] That is,* 1.33 have walked answerable to their holy calling by the Gospell, or profession.

And they shall walke with mee in white] Be partakers * 1.34 with mee in my glory. This was the habite in times past of Nobles, saith Drusius, whence they are called candi∣tati.

For they are worthy] And what is it to be worthy but to merit, say some. By Christs merits, obedience, righteousnesse, in him and for his sake they were counted worthy * 1.35, and whatsoever worthinesse God pronounceth of them for their workes, it is by the gracious acceptation thereof in him; worthy, not dignitate sua, sed dignatione divina, they are worthy not absolutely, but compared to the other spoken of before.

Vers. 5. He that overcometh, the same shall be cloathed in white raiment] After the manner * 1.36 of the Priests among the Jewes.

Vers. 7. He that hath the key of David] The key of the house of David, that is the Church, Lukh 1.32. See Esay 22.22.* 1.37

He openeth and no man shutteth; and shutteth, and no man openeth] That is, Hee worketh irresistably.* 1.38

Vers. 12. Him that overcometh, will I make a pillar in the Temple of my God] That is,* 1.39 in the Church Triumphant: pillars are both the firmament and ornament of Temples.

And he shall goe no more out] That is, he shall receive eternall and immutable glory.

Vers. 14. The beginning of the creation of God] Taken out of Prov. 8.22. See Mat. 8.12.

Vers. 16. So then because thou art luke-warme, and neither cold nor hot, I will spew thee out of my mouth] These words containe an allegory drawne from the nature of warme water, as Illyricus and Bullenger, or from meates, as Pererius, Ribera and à Lapide, which if they be hot or cold, the stomacke may retaine, but if lukewarme, it casts them up againe.

Vers. 18. I counsell thee to buy of mee] That is waite on mee in the way I conveigh grace. Gold] Some by this understand the word of God,* 1.40 Psal. 12. and 119. others the graces of Gods Spirit. 1 Pet. 1.7. Prov. 8. Gold is the most excellent of all metals and most esteem'd, so are spirituall graces among Christians.

And white raiment] Raiment, that is, the righteousnesse of Christ, graces in Christ suitable to our necessities; white, because it is a naturall colour,* 1.41 therefore beyond all ar∣tificiall, a colour of purity and ornament.

And that the shame of thy nakednesse do not appeare] The Priests had linnen breeches to cover their nakednesse; Christ must cover the shame of our nakednesse.

And annoint thy eyes with eye salve, that thou mayest see] The Spirit of illumination.

Vers. 19. I rebuke and chasten] We have no one English word capable of the whole con∣tents of either of the words in the originall, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 primarily signifies to evict or con∣vince, to give evidence of any thing or against any person,* 1.42 to lay his sinnes open before him, so as he cannot but see them and be ashamed of them, as Heb. 11.1. Ephes. 5.11. Psal. 50.21. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is likewise a word much more pregnant than chasten, and may be expressed better in one word, I nurture or I discipline, for the word implyeth a•••• well instruction as correction.

* 1.43Vers. 21. In his Throne] See Iohn 17.24. Yet so as Christ the Head doth alwayes excell.

Vers. 22. Hee that hath an eare, let him heare what the Spirit saith unto the Churches] The promises which belong to the whole Church, are to be applyed by every parti∣cular Saint.

Verba sensus significant cum affectu & effectu, words of sense signifie with affection and the effect, that is, let him attend unto and follow the admonitions of the Holy Ghost.

CHAP. IV.

Vers. 2. A Throne was set in heaven] That is, Gods presence in his Church in Gos∣pell-ordinances;* 1.44 in allusion to the Holy of Holies, where God was pre∣sent in the Mercy-seate. Esay 6.1. and Ezek. 43.2.

Vers. 3. The three precious stones hold forth the three persons in the Trinity. A Jasper having (as they say) a white circle round about it representing a 1.45 the eternity of the Father; A Sardine stone of a fleshy colour representing Jesus Christ who tooke our flesh upon him; An Emerald being of a green colour, refreshing the eyes of those that looke upon it, representing the Spirit, who is (as the Rainebow) a token of b 1.46 faire weather, and a comfortable refresher wheresoever he cometh. By that is signified (saith Gerhard) our reconciliation with God by Christ. Gen. 9.13. Rom. 5.20. See 10. ch. 1.

* 1.47Vers. 4. And round about the Throne were foure and twenty seats, and upon the seats I saw foure and twenty Elders sitting] Hee alludes both to the twelve Patriarkes and twelve A∣postles, which put together make up these foure and twenty, by whom the whole Church under both Testaments is represented. Mr. Arrowsmith.

Vers. 5. And out of the Throne proceeded lightenings and thunderings and voyces: and there were seven lamps of fire burning before the Throne] Here is a double benefit of the ordi∣nances. 1. Dona protectionis against all the Churches enemies, thunderings, Amos 1.2.2. Dona sanctificationis, all qualifying and sanctifying gifts, for their variety said to bee seven Spirits.

Vers. 6. A sea of glasse like unto Christall] That is, saith Deut, the world transitory and brittle as glasse, tumultuous and troublesome as the Sea. Quistorpius interprets it of Baptisme.

* 1.48Gods ordinances in this booke are set forth by name of a Sea of glasse, 1. For large∣nesse. 2. For steadfastnesse. 3. Clearenesse, as giving us a cleare sight of God, in which respect they are also here compared to chrystall.

Foure beasts full of eyes before and behind] Beasts is a barbarous translation, foure wights, living Creatures, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, men full of knowledge, of Lions courage,* 1.49 of Oxes patience to sacrifice, of mans quiet and humanity, and Eagles high flight; Martyrs; Polycarpus was a Lyon for courage, an Oxe for patience, a man indeed for wit, an Ea∣gle for high flight, proclaming the Gospell. Broughtons Require of Consent.

By foure severall formes of beasts is meant (saith Pareus) the collection of the Church of Christ in the foure quarters of the World, and divers Nations, People and Tongues.

The Beasts represent the people, he alludes to the incamping of the People of Israel the wildernesse round about the Tabernacle.* 1.50 The twelve Tribes which encamped round about the Tabernacle had some Beasts in their Scutchions. The 24. Elders in the fourth verse represent the Ministers which were cast by David into the 24. Orders.

Vers. 8. And the foure Beasts had each of them sixe wings about him, and they were full of eyes within] These Beasts are described full of eyes, having also sixe wings about, and those full of eyes within. So many eyes do set forth the multitude of sharpe-sighted men, and full of knowledge of the mysteries of God; such as are in the Beasts, that is, the Church which the beasts do represent. The wings, signifie agility, and alacrity,* 1.51 to put in execution the Commandements of God. The wings full of eyes zeale joyned with knowledge and faith.

Holy, holy, holy] Some originall Copies have it 9. times over 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Gerhard saith, tis better thrice * 1.52 onely as Esay 6.3.

Vers. 11. Thou art worthy, O Lord, to receive glory and honour] For what, for his po∣wer as followeth, and power, that is, saith Piscator, potentiae laudem, the praise of pow∣er, which is as much as to say, he deserves to be glorified and honoured by the acknowledgement of his eternall power, for as much as he created all things out of no∣thing.

CHAP V.

Vers. 1. ANd I saw in the right hand of him that sat one the throne a Book] That is, say some the Bible, others the Revelation;* 1.53 Gods Counsels are resembled to a Book, for their certainty and stability; the Revelation hereby understood (say Pare∣us, à Lapide, and Dent) is a Book of Gods eternall Decree concerning the Church and his enemies.

Written within and on the back side] Because much was written. Ezek. 2.10.

He speaketh (say Beza, Pareus, Brightman, à Lapide) according to the ancient man∣ner of wrighting in long Parchments, which were afterwards rolled together about some round piece of wood, whence Books were called Volumes or Scroles, and Christ is said to have unfolded and enwrapped the Booke, Luke 4.17. The outside did com∣monly abide cleane and unwritten, unlesse the inside were not able to containe the whole writing; for then they filled the outward part with Letters, which kind of writings were called backeside writings.

Scriptus & in tergo needum finitus Orestes. Juven. Satyr. 1.

Sealed with seven Seales] to note the great secrecie, and severall degrees of discovery of Gods Counsels.

Vers. 2. And I saw a strong Angell] That is, Gabriel (saith Gerhard) which name signifieth the power of God. Crying with a loud voice] Like a Crier. Who is worthy] That is, fit. To open the booke] By which is understood a manifestation of the Decrees of God.

Vers. 5. And one of the Elders] Without doubt (saith Gerhard) one of those who rose with Christ, and ascended into heaven, Mat. 27.52. It seemes to be the Patriarke Iames (saith he) because from his Prophecie the name of Lion is given to Christ. Gen. 49.9

Behold the Lion of the Tribe of Iudah, the root of David, hath prevailed to open the Booke, and to loose the seven Seales thereof] Iohn 1.18. Christ is able to make known these hidden secrets,* 1.54 therefore he is called the Counseller, Esay 9.5. of the Tribe of Iudah, because he was borne of this Kingly Tribe, Heb. 7.14. this Tribe had the figure of a Lion in its Ensigne. Gen. 49.9.

Vers. 6. In the midst of the Throne, and of the Beasts] That is, the middle between God and the Church triumphant, by which it is signified that the Lambe is the Media∣tour between God and men.

And in the midst of the Elders stood a Lambe as it had been slaine] Not Christ as God, but as a Lambe slaine;* 1.55 the discovery of the secrets of God in his Word are the fruit of Christ slaine and ascended. Stands, because 1. Prepared to perfect the worke of Redemption. 2. To helpe. 3. To judge. 4. To intercede.

Having seven hornes, and seven eyes] The Lambe wanted neither power, Lament. 2.3: nor wisdome, Zach. 3.9. and 4.10. to open the seven Seales.

Which are the seven Spirits of God sent forth into all the earth] This is taken out of Zach. 4.10. that is, the manifold graces of the Spirit which he gives unto his Church.

Vers. 8. The foure beasts] That is, all the Ministers of the Word.

And foure and twenty Elders] That is, the whole Church.

Fell down before the Lambe, having every one of them Harpes, and golden vials full of Odours, which are the Prayers of Saints] It is an allusion to the manner under the Law, wherein they had pots or vials for Incense,* 1.56 Musicke of Harpes and violls, that is, all kind of heavenly melody and harmony, such as the sweetest musick may not be compared unto. Dr. Taylor.

* 1.57These golden Vialls are their sincere hearts, these odours, glorious apprehensions, and fervent affections. As gold excells in purity, so Prayers proceeding from a pure heart are precious to God.

* 1.58Their daily prayers and hymnes of praises are noted by the Harpe and Incense.

The prayers of the Godly are called odours,

1. In respect of themselves, because they yeeld a sweet savour and unspeakable com∣fort unto their own hearts, John 16.24. but chiefly in respect of the Lord, to him they are the sweetest odours, even such as themselves feele small delight in.

Vers. 9. And they sung a new song] A song which should never waxe old, which should be of perpetuall use in the Church of God,* 1.59 whiles she receives perpetuall bles∣sings from God in Christ, Psal. 33.3. and 10.

And hast redeemed us to God] That is, to Gods favour, grace and glory.

Vers. 11. Round about the throne] An expression according to the manner of the en∣camping of the People of God in the wildernesse,* 1.60 Numb. 2. all about the Tabernacle, which had for their Ensignes foure Beasts.

CHAP. VI.

IN this Chapter the seales are against Pagane Rome, in the eighth Chapter the Trum∣pets are against Christian Rome, in the 16. Chapter the vialls are poured on Rome Antichristian.

Vers. 2. And I saw, and behold a white horse] This figureth the Virgin primitive Church upholding the purity of doctrine, and discipline of faith and workes,* 1.61 as appointed by the Apostles.

And he that sat on him had a bow] Christ riding on his white horse hath a bow,* 1.62 and goeth forth conquering in the Ministry, that he may overcome either to conversion, or confusion, Rev. 19.11. The conquerers entred into Rome carried on a white horse, The doubling of the word (saith Pareus) designes his present and future victory.

And a Crowne was given to him] viz. Regall or rather triumphall.

Vers. 4. There went out another horse that was red] This deciphers the Church now red with martyrdome, under the ten great persecutions raised up by Domitian, Trajane, Nero, Antonine, Decius, Dioclesian, Maxentius, Licinius, and other cruell tyrants, even un∣till the times of Constantine the great.

Vers. 5. Lo a black horse] This notes the estate of the Church now blacke and in an afflicted condition by Hereticks which had mingled the truth of pure white doctrine with blacke darknesse of heresies and errours.

To this horse is attributed a ballance to designe exceeding great scarcity, when ac∣cording to the curse of the Law, Levit. 26.26. men shall eate their bread by weight;* 1.63 rather saith Pareus, a scarcitie of the word, Amos 8.11. Mr Mede would have the matter of this seale to bee, not famine or dearth of victuall, but the administration and severi∣ty of Justice through the Romane Empire. The colour of the horse agrees (saith hee) to the severity of justice, and the weights * 1.64 are a symbole of justice.

Vers. 7. Come and see] That is, come that thou maist see.

Vers. 8. And behold a pale horse] Austen and Beda, apply it to the martyring of Saints, Bullenger and Forbes to plagues of death.

Pale] The Greeke word properly signifieth, Greene as the grosse; sometimes it is that dead coulour of herbes that wax dry, whence it is sometimes put for palenesse,* 1.65 which is the hew of any withering and fading thing, so Constance the Father of Con∣stantine the Great was called Chlorus, because of his palenesse, as Zonarus saith in the life of Dioclesian.

And hell followed with him] Hell the page of death attends him where ever he goes a∣mong the wicked sort, therefore they are often coupled in this booke, Death and Hell. Some understand by it the grave, when they are dead, they goe to be buried;* 1.66 so some interpret that article in the Creed, hee descended into hell, That is, abode in the state of the dead; but he speakes here (say some) of the wicked, and judgements to them, therefore it is meant of Hell.

Brightman would rather have the Grave to be here meant, seeing many Saints (saith hee) dyed among the rest, of whom it were wicked to thinke that they were devoured of the Hell of the damned.

And with death] i.e. The Plague. The LXX use this word, Exod. 9.3.2. Sam. 24.13. It is called mortality by ecclesiasticall writers,* 1.67 which now hath passed into many mother Tongues.

* 1.68Vers. 9. I saw under the Altar the soules of them that were slaine for the word of God, and for the testimony which they held] That is under Christs protection and custody. Haymo, Aquinas, Beza, Pareus. Under the shadow of his wings, the phrase alluding to the Tabernacle which gave the offerings grace and acceptation

Lying under the Altar] That is, (saith Mr Mede) upon the ground, at the foote of the Altar, like Sacrifices newly slaine.

Vers. 10. And they cryed with a loud voyce] This is not to bee understood of the de∣sire of blessed soules, or of any proper act of theirs, since it will not agree to their felicity;* 1.69 but in the same manner that Abells bloud is said to cry, because their death being alwayes fresh in Gods fight, requires revenge from the divine justice, the Saints in the meane time remaining secure.

That which the propheticall vision representeth is to be understood suitably to Christianity, and to the kingdome of God attained by it. Since therefore revenge is contrary to the principles of Christianity,* 1.70 we cannot imagine, that blessed soules de∣sire it, but the cry which they make, must be understood to bee the provocation of God to vengeance, which their sufferings produce: So much more pertinently at∣tributed to blessed soules, in as much as, being acquainted with Gods counsells, they approve and rejoyce in his Justice, and the advancement of his Church by the meanes of it.

Vers. 11. And white robes were given unto every one of them] A cloathing of Princes in their great solemnities of coronation and triumphs,* 1.71 sayes Eusebius; they were wont so to dignifie servants at their manumissions with white apparell, in token of their new liberty and preferment. In the Primitive Church one of the * 1.72 Ceremonies of baptisme was this, that the baptized person had a cleane white garment put upon him, with these words, Take this white garment, and keepe it unspotted untill thou be pre∣sented before the Tribunall of Christ; the Churches meaning was, he should continue in that innocencie which he received in baptisme.

Fulgentes animas vestis quoque candida signat.

* 1.73Vers. 12. And the Sun became blacke as sackcloth of haire, and the Moone became as bloud] This is a circumlocution of the eclipse of these lights, wherein the Sun is wont to ap∣peare blacke, but the Moone reddish.

CHAP. VII.

Vers. 3. TIll wee have sealed the servants of our God in their forebads] Amoris & singularis curae symbolum sigillum Glossius.* 1.74 Sealing was a signe of speciall care.

Vers. 4. An hundred and fourty and foure thousand of all the tribes of the children of Israel] The people of Israel was no Church long afore;* 1.75 the Gentile Church is called Israel, because they were graffed in instead of the Jewes that were broken off.

* 1.76That a greater number of the Gentiles shall be saved than of the Jews, is truly gathe∣red out of this place. But that the elect of the Jews are in a certaine number, because their number is set downe, and the other of the Gentiles is not, is more than the Scrip∣ture doth warrant; in the enumeration of the Tribes there is no respect had of order, to shew that there is no regard had by God of carnall privileges in the matter of salva∣tion.

This ought to be taken for an indefinite number, as well as the 7000. which had not bowed the knee to Baal. The holy Ghost is not contented to have named the totall ••um of them that were sealed in Israel,* 1.77 but also divideth it into twelve times twelve thousand, distributed by equall portions among the twelve Tribes, every one of which is mentioned the one after the other, with the expression of its particular number: this sheweth that the number of the Elect, and multitude of Beleevers, are measured by certaine proportions which are known to him who is the Author.

Vers. 5. Judah is first reckoned of all Leahs children, because our Lord sprang out of Judah, Gen. 49.10. Heb. 7.14. and Nephthali of all those of Rachels side, because Christ dwelt at Capernaum belonging to that tribe, that Christs prerogative (saith Mr Mede) might still excell.

Vers. 7. He omits Dan * 1.78, and reckons up the tribe of Levi, not because Anti-Christ was to come of the Tribe of Dan, (as the Papists say) for which opinion those pla∣ces, Gen. 49.17. and Ier. 8.16. are quoted, rather (as Spanhemius, Mede, Downame and Pareu•• say) because that was the first tribe which fell from the true worship of God to idolatry, and mingled themselves with the Gentiles: and for the same cause (as some thinke) the genealogie of that Tribe is omitted in the 1 Chron. 7.

Vers. 9. Cloathed with white Robes] In signe of their innocencie and purity.

And palms in their hands] In token of victory over the world, the flesh,* 1.79 and the Devill. For palmes in ancient time were ensignes and badges of victory. Therefore palmes were engraven in Solomons and Ezekiels Temple, as declaring victory to those that entred in, if they would contend stoutly for God and overcome.

Vers. 14. These are they which came out of great tribulation] There is a double article in the Greek, out of that tribulation, that great one. Matth. 24.21.

Have washed their robes, and made them white in the blood of the lambe] Pareus acutely notes that it is not here said, that the Saints do wash,* 1.80 but have or had washed their gar∣ments, for there is no washing in heaven 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Many take whitenesse for an embleme of cleannesse or of glory, but bloud defileth in∣stead of cleansing, and taketh away whitenesse in stead of giving it. Some Interpreters say well, that this passage alludeth to the habit of the Priests of the Law, who entred not into the Temple but in white robes, but it was not permitted the Priests to ap∣proach to the Altar, or to exercise any office in the Tabernacle,* 1.81 till they were first sprinkled with bloud, both they and their garments, Exod. 29.21. Levit. 8.30. As therefore the ancient Priests were consecrated by bloud, and made capable to weare the Priestly habit in the house of God; so in the vertue of the bloud of Christ, we are reinvested of the quality of Priests, represented by the white garment.

Vers. 15. Therefore are they before the throne of God] Causall particles sometimes sig∣nifie any argument or reason whatsoever.* 1.82 The rendring of any reason is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a rendring of the cause, though perhaps it is from the effect.

And serve him day and night in his Temple] He alludes to the daily and nightly mini∣steries of the Levites, otherwise there is no night in Heaven. Day and Night, that is,* 1.83 alwayes, or the whole day; He mentions the night, because the Priests did watch the whole night by turnes in the Temple, and did by course lay the parts of the continuall sacrifice, viz. the evening Lambe, on the Altar, for this was burned all the night. See Levit. 6.9. à Lapide.

* 1.84Vers. 17. And God shall wipe away all teares from their eyes] A metaphore from ten∣der Mothers which deale so with their little ones. See 21.4.

CHAP. VIII.

Vers. 1. THere was silence in heaven about the space of halfe an houre] That is, peace* 1.85 in the Church by Constantine.

Halfe an houre] i.e. A little time.

Vers. 3. And another Angell came and stood at the alter] That is, Christ the Angell of the Covenant,* 1.86 Mal. 3.5. so Augustine, Primasius. He offers our prayers. The Altar is himselfe, who sanctifieth our prayers, as the Altar doth the gift.

Having a golden censer] i.e. His holy body.

* 1.87And there was given unto him much incense] See 4. verse, that is, Christs intercession perfu∣ming the prayers of the Saints, of which incense of old was a type; is it spoken of Christ after his ascension. See Heb. 9.24. 1 Pet. 2.5.

Vpon the golden Altar which was before the Throne] Under the law there was a brasen altar for the burnt offering, and a golden altar for incense; the incense came to God out of the Angels hand, our prayers must bee offered up to God by Christ our High Priest. Hereby is signified (saith Gerhard) that Christ as the onely Priest of the New-Testament, doth execute his Priestly Office in heaven. Heb. 7.22.

* 1.88Vers. 4. Which have not the seale of God in their foreheads] Profession of the Christian faith is the outward marke of a Christian.

Vers. 7. The first Angell sounded] The Gospell was preached by the Apostles.

* 1.89And there followed haile, and fire mingled with bloud] That is, persecutions and perills, contradiction, exile and slaughter, by the stubbornesse of the Jews against them.

And they were cast upon the Earth] The lowest part of Christians, being cold in Christianity,* 1.90 they were hot in Emulation and contention.

* 1.91And the third part of the trees was burnt up] That is, the Apostles and excellent tea∣chers of the Church, compared to fruitfull and flourishing trees, for their greennesse shadow and fruits, a great part of them were afflicted, slaine, put to deadly torments, but not all, the dragon could scorch but a third part.

And as it were a great Mountaine] That is, the Romane Tyrants, so called for their height,* 1.92 power, and swelling pride.

Burning with fire] That is, of fury and fiercenesse against Christian Religion.

Was cast into the Sea] That is, many people of the world subject to the Romane power and Empire.

And the third part of the Sea became bloud] That is, many thousand Christians were oppressed and consumed with the fire of the burning mountaine, but onely a third part.

Vers. 9. And the third part of the creatures dyed] That is, faithfull Christians slaugh∣tered and murdered.* 1.93

And the third part of ships were destroyed] That is, the Churches whose Pastors are her Pilots, and these planted by the Apostles themselves, oppressed and subdued.

Vers. 10. There fell a great starre from heaven] That is, the Romane Bishop, for by starres are meant Teachers, fell from purity of doctrine.

Burning like a Lampe] Hee seemeth to describe a blazing Starre or comet, amongst which Lampadias is one. Mr Mede.

Vers. 11. And the name of the starre is called wormewood] All interpreters grant this Starre was some eminent person in authority, called wormewood,* 1.94 because princeps a∣maritudinum, a prince of bitternesse.

The third part of the waters became worme wood] Many were infected with the heresie of Arrius, Nestorius and Eutyches.

Vers. 12. The third part of the Sun was smitten, and the third part of the Moone, and the third of the Starres] The Sun the Scriptures, the Moone the doctrine borrowed thence, the Starres the Ministers.

The day] That is, the joy and comfort of the Church in enjoying her happy Sun.

So that the third part of them was darkened: and the day shone not for a third part of it, and the night likewise] A grievous night of darknesse, either of Idolatry and superstiti∣on, as some, or of persecution, as others, darkned and obscured the chiefe ornaments of the purer Church of Christ.

CHAP. IX.

Vers. 1. AND I saw a starre fall from heaven unto the earth] i.e. The Pope,* 1.95 not one man, but that person and that seate, that is, the whole series of all Anti-christian Popes, they casting away heavenly doctrine, embraced earthly and Hereti∣call doctrines.

And to him was given the key * 1.96 of the bottomlesse pit.]

Vers. 2. And there arose a smoke out of the pit as the smoake of a great furnace, and the sunne and the aire were darkened] As it were a certaine cloud & night of errours; the sun and aire are said to be darkened by this smoke, because this cloud of errours and superstitions was largely spread over al things. By the sun Aquinas understands the Doctors to whom it belongs to inlighten others, by the Aire the Church spread farre and largely, which borrowes its light else-where from the Doctors. Dionysius Carthusianus understands by the Sun the prelates, by the aire the people.

Vers. 3. And there came out of the smoke locusts upon the earth] Those orders and num∣ber of religious people,* 1.97 viz. Fryers and Monkes which have been the followers and Pa∣trones of errours.

And unto them was given power, as the Scorpions of the earth have power] Scorpions are of the nature of Serpents; God usually expresseth all deceivers of his people by serpents, because the Devill deceived our first Parents by a Serpent.* 1.98 The Scorpion is one of the insecta, divided in the body, which hath five armes forke toothed. Of all creeping things that are poysonfull, the sting thereof is most cruell and grievous, as Plinie speaketh. It is of a very angry nature, and there is a verbe in the Greek tongue taken from a Scorpion, signifying to exasperate and to provoke like a Scorpion.

Vers. 7. And the shapes of the locusts were like unto horses prepared unto battell, and on their heads were as it were Crownes like gold, and their faces were as the faces of men] Mr Mede saith, the Saracens and Turkes invading the Romane Empire are called locusts for their multitude. See Judg. 7.12.

Others say, that the Teachers of Popery are here resembled to Locusts, their faces were like men, their Doctrine in shew hath no terrour in it.* 1.99 2. They have the haire of women, vers. 8. their Doctrine hath many enticements to allure men to the liking of it, and to provoke unto spirituall fornication.

And their teeth were as the teeth of Lyons] A symbole 1. Of cruelty, Joel. 1.6. 2. Of insatiable covetousnesse. Those which they cannot allure with their faire speeches, they terrifie with threatnings, and the faggot.

* 1.100Vers. 10. There were stings in their tailes] Their Doctrine in the end will intollera∣bly torment the Conscience of them that receive it.

Vers. 11. And they had a King over them] The Pope over the Friers and Monks, who glories in the title of the Head of the Church. But none ever acknowledged Arrius, Luther, or Calvin for their King, though the Rhemists so interpret it. This Star, and this Angell of the bottomlesse pit, is a destroyer, as the Pope draws infinite number of soules to hell with him. Si Papa multa millia hominum mittat in infernum, nemo ei dicet Quid facis?

Whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apol∣lyon] In both Languages the Destroyer, because a destroyer both unto the Jews and Gentiles.* 1.101 The Hebrew word signifieth destruction, a metonymie of the effect for the Destroyer. The Devill or the Pope, which you will saith Deut. Pareus, Brightman, and Forbes interpret it of the Devill.

Vers. 18. By these three was the third part of men killed] In allusion to the Romans (say some) who conquered the third part of the world.

CHAP. X.

IOhn having before prophesied of many mischiefes to befall the Church by Antichrist and the Turkes, both conspiring against it, in this Chapter he brings Christ in a vision for the comfort of the Church, thus described.

Vers. 1. And I saw another mighty Angell] Protector of his Church, the Angell of the Covenant, our great Mediatour. Come down from* 1.102heaven] To make himselfe better known, and nearer to his Church. Cloathed with a cloud] Not only in our humane nature, clouding and vailing his Deity, but still obscured by the world. And a raine∣bow was upon his head] a signe of reconciliation, an assurance that he will remember his Covenant, Gen. 9.15. See ch. 4. v. 3. And his face was as it were the Sun] Shining as in his Transfiguration to his Church. And his feet as pillars] For strength. Of fire] To consume the enemies as chaffe and stubble.

Vers. 2. And he had in his right hand a little * 1.103 booke open] That is, the Bible saith Deut, the Revelation. Gerha••d.

Christ opens it to the world, and holds it open, though Antichrist would shut up the truth, and did a long time.

And he set his right hand upon the Sea, and his left foot on the Earth] To note the sub∣jection of the Sea, and Earth, and all Creatures to him. Ponere pedem alicubi est pos∣sessionem & dominium sibi vendicare. Gerh.

* 1.104Vers. 3. And cried with a loud voice, as when a Lyon roareth] That is, manifests his wrath against the Tyrants, and Antichrist. Some say, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is proper to Oxen 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 To Lions, but that difference is not perpetuall, saith Gerhard.

Vers. 5. And the Angell] That is, Christ the Angell of the Covenant.

Lifted up his hand to heaven] According to the ancient solemne manner of those that sweare. Therefore to lift up the hand is often put for to sweare. Gen. 14.22. Numb. 14.30. Ezek. 20.5.

Vers. 6. He sweares that time or delay shall be no longer] Some thinke he speakes of time absolutely, no more time at all; rather time no more to the Romane Monarchy,* 1.105 to Antichrist and the Devill.

Vers. 7. The mistery of God should be finished] That is, (say some) Gods secret in sa∣ving the Gentiles, Ephes. 3.6. and Jews, Rom. 11.25. viz. In the seventh Trumpet (saith Dr Taylor) an end shall be of the tyranny of Antichrist, and the Church shall obtaine happy daies.

Vers. 9. Take it and eate it up] That is, Read it over earnestly, know it exactly; so Tully called Cato, Helluonem librorum,* 1.106 because he did greedily read them and could not be satisfied with reading.

Vers. 10. And I ate it] That is,* 1.107 by study and meditation digested and setled it in his heart.

Vers. 11. Thou must prophesie againe before many Peoples, and Nations, and Tongues, and Kings] That is, before the time of fulfilling of all things,* 1.108 this Booke of the Revela∣tion shall be made as cleare as if John were come to Prophesie againe before men.

CHAP. XI.

Vers. 1. ANd there was given me a reed like unto a rod, and the Angell stood, saying, Rise and measure the Temple of God] The reed here is the Word of God which is the most perfect rule of faith, and Ecclesiasticall Discipline. The measuring of the Tem∣ple signifieth the measuring of the Church,* 1.109 as it appeares by comparing this Prophe∣cie with that Ezek. 40.41. to which he alludes.

Vers. 2. For it is given unto the Gentiles] That is, men of Gentile-like prophaneness, and iniquity, who had the keeping of the Church-Courts.

And the holy City shall they tread under foot] Tread down, or tread it under foot. The originall word may be rendred somewhat more mildly,* 1.110 it may expresse their walking upon it.

Vers. 3. And I will give power unto my two witnesses] They are called witnesses, because they beare witnesse to truth and holinesse, against all the errours and unholinesse of Antichrist; so is Christ severall times called the faithfull witnesse by way of eminence, ch. 1. v. 5. and 3.14. because he beares witnesse to all truth, against all errours and impie∣ties whatsoever. Two they are, partly for their paucity,* 1.111 and in allusion unto the Pro∣phecie, Zach. 4.11. from whence the expression is taken. Some interpret these two of two men, and of the time of Antichrist, but who those two men were there is a threefold difference amongst them: * 1.112

1. Victorinus, interprets it of Jeremy and Elisha.

2. Hilary, Catharinus, Gagnaeus with Jansenius, and Maldonate on Mat. 17. would have Moses and Eliah here meant.

3. Ribera, Zuarez, Vegas, Pererius Bellarmine, Barradius, Malvenda, interpret it of

Enoch and Eliah. Secondly, others would not have it restrained to Antichrists times of which some interpret it of Christ, and John the Baptist, some of Saint Francis, and Dominick. Thirdly, Others interpret it of all the Defenders of the truth, as Pannonius, or the faithfull in all Ages, as Arius Montanus, and Zegerus.

* 1.113There are two more famous opinions of the Orthodox concerning this matter, the first holds that the witnesses are the Old and New Testament, according to that John 5.39.2. That this notes the Preachers of the Word, for those are more fitly said to op∣pose themselves against the Beast, to be killed, not to be buried, to revive in their suc∣cessors, to ascend by themselves to heaven. But those two opinions do fitly agree in one, since the testimony of these and the Testament is but one. Dr Prid. de duobus testibus.

And they shall prophesie] That is, instruct the people in the good way.

A thousand, two hundred, and threescore dayes] In their severall times and ages succes∣sively.

Cloathed in sackcloth] They mourne and sigh to see Antichristianisme so spread. 2. King. 6.30. Amos 8.10. Sackcloth is opposed to the splendour and luxury of Anti∣christ and his Followers.

Vers. 4. These are the two olive trees] 1. The olive tree keepes its greenesse, wi∣thers not in winter. 2. Is fertile.

And the two Candlesticks] Hold out the light of it to others. See Zach. 11.14. and Exod. 25.31.

Vers. 5. Fire proceedeth out of their mouth] 1. By their prayers. 2. By their prophecying. See Gerhard.

Vers. 6. These have power to shut heaven that it raine not in the daies of their prophecie, and have power over waters to turne them to bloud] This is spoken in allusion to Elias and Mo∣ses; whereof the one by his prayer shut the heavens, the other by his rod turned the waters into bloud. The faithfull Ministers of the Gospell should not worke such out∣ward miracles as they did,* 1.114 but they should be furnished with spirituall power, which is far greater.

* 1.115Vers. 7. And when they have finished their testimony] Cum finituri sint, when they shall be about to finish their testimony, for so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is to be translated.

* 1.116And kill them] Not a reall, but a mysticall killing; the Resurrection, ver. 11. is mysti∣call, for of no resurrection, properly so called, do we read before the 20.5. of this Pro∣phecie, therefore the killing is a throwing them from place out of Office, some civill death. Mr Mede.

Vers. 8. And their dead bodies shall lye in the streets of the great City] That is, Rome so called, not so much for the quantitie, as because she had been Queen of all other, as 17.18. Mede.

Which spiritually is called Sodome, and Aegypt] Rome is here for her pride and filthinesse called Sodome, and for her Idolatry and cruelty Aegypt, and also in this Book Babylon, because of its sorcery and witchcraft, as if the wickednesse of them all were concentred in her.

Where our Lord also was crucified] In respect of the place our Lord Jesus was cruci∣fied at Jerusalem,* 1.117 but if we respect the power and authority that put him to death, he was crucified at Rome: For Christ was put to death by a Romane Judge, by Romane Laws, by Romane Authority, by a kind of death proper only to the Romans, and in a place which then was within the Romane Empire.

Even in Rome it selfe Christ hath been crucified in his members, and hee was not crucified within Jerusalem,* 1.118 Heb. 13.12.

Vers. 13. And the same houre was there a great Earthquake] A mysticall (not a naturall) Earth-quake, when there are great stirrs and commotions in Kingdomes and States, and by these the formes of government changed. Such earth-quakes are those mentioned at the 8. ch. v. 5. & 16.18. and all along in this booke.

Vers. 15. The kingdomes of this world] That is, the principall State, power and persons governing in all the parts of the world, the maine ruling power of States. World here is taken in opposition to some particular climate or Region, so it notes the whole universe. Some referre this to heaven, but it must have accomplishment on earth.

Are become] That is, manifested to be the kingdomes of our Lord] Lord properly notes God the Father in the primitive acception of it,* 1.119 so here. and of his Christ] Christ the name of God manifested in the flesh, signifies Annointed; That is, set apart to be the peculiar King, Priest, and Prophet of his people; here recorded emphatically, as Luke 2.29.

And he shall reigne for ever and ever] Greeke, unto ages of ages, according to the He∣brew, unto generation and generation.

Vers. 16. And the foure and twenty Elders] That is, the Church, See 19.4. Which sat before God on their seates] Their sitting on seates notes two things, 1. Their rest. 2. Their quiet and peaceable estate. Bish. Cowper.

Vers. 19. The arke] That is, the secret mysteries of God He persists in the allegory of the old Temple, in whose secret place was the Arke of the Covenant of God, seene by none but the High Priest once a yeare.

CHAP. XII.

THis twelfth Chapter sets forth clearely the State of the Church,* 1.120 as the sixth did that of the Empire.

It hath six principall parts.

• 1. A lively description of the true Church, v. 1, 2.
• 2. A description of the Devill her chiefe and furious assailant, v. 3, 4, 5.
• 3. The fierce battaile between these two parties, v. 7.
• 4. The victory of the Church and the Dragons overthrow, v. 8, 9.* 1.121
• 5. The triumph of the godly for that victory, v. 10, 11, 12.
• 6. The fury of Satan renewing the assault, v. 13. to the end of the Chapter.

Vers. 1. And there appeared a great wonder in heaven] By wonder or signe is meant a new vision; or an unusuall type of a strange battell, and marvellously to be wondred at.

By Heaven commonly in this Booke is meant the true militant Church, and the members of it here upon earth, v. 4.

Starres of heaven] Are Ministers of the Church, v. 12. rejoyce yee heavens, that is, beleevers and members of the true Church on earth, so v. 3. & 7.* 1.122

A woman] The woman is the Church, resembled to a woman partly for her weak∣nesse, but chiefly because the Scripture sets it forth by the Spouse of Christ,* 1.123 Cant. 4.10.

Clothed with the Sun] That is, Christ, Psal. 84.11. Mal. 4.3. He resembleth it in its properties and effects, Frst, properties, 1. In unity, there is but one Sun in the world, and but one sun of righteousnesse in the Church, Ioh. 1.14. 1 Tim. 2.5. 2. Light, Rev. 1.16. 3. Purity. 4. Power and sufficiency. Secondly, Effects. 1. Illuminates. 2. Directs. 3. Refresheth. The righteousnesse of Christ is imputed to the Church. See Cant. 6 10.

Shee is cloathed with it. cloathes serve for 1. Covering. 2. Shelter. 3. Ornament; so Christs righteousnesse. and the Moon under her feet] The Moon signifieth either Tem∣porary and Transitory things, as Dr. Tailor and others, it being both the cause and embleme of change; or the ceremoniall rights, because the Jews festivals were ordered by the motions of the Moon, as Mr. Burrh. on Esay. 66.10. from Mr Mede. And up••n

her head a crowne of twelve starres] That is, The shining doctrine of the twelve Apostles.

Vnder feete] For subjection, and contempt.

Vers. 2. And she being with childe, cryed] Cryed] Two wayes, in her prayers to God. and her apologies to men, Mr. Arrowsmith.

* 1.124Ver. 3. And there appeared another wonder in heaven, and behold a great red Dragon, &c.] Here wee have a description of the Churches adversary, under the name and type of a Dragon.

By the Dragon is meant, 1. The Devill, for so it is expounded v. 9. to be that old Serpent called the Devill and Satan.

* 1.125The Devill is called metaphorically a Serpent or Dragon.

1. In allusion to that story, Gen. 3. Because under this forme and representation hee deceived mankind.

2. For his poison and malice whereof hee is full.

3. For his exceeding strength and power to hurt and destroy.

4. For his slighnesse, subtiltie and craft, Gen. 3.1. See 9. v. of this Chapter. This his nature is couched in his name, draco 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, acutè cernere, to see piercingly, for he is subtile, acute and quicke sighted to discerne a farre off his prey, and advan∣tage against us. The Greeke word here used, translated red, is emphaticall, noting him to be a fiery Dragon, fiery red, set on fire and all enflamed with an hellish flame of wrath and cruelty against the Church of God.

2. By the Dragon is also meant the instruments of Satans fury, Ier. 51.34. Ezek. 29.3. Psal. 74.13.

3. Some more speciall instruments, the Heathen persecuting Emperours of Rome.

* 1.126Having seven heads] The head is the seate of prudence and policie: the number of seven heads notes the manifold subtilties of the Devill and his instruments. Others by seven heads understand the seven hilles of Rome where the Dragon lived: or the seven kinds of governments in the Romane Monarchie.* 1.127

And ten hornes] The Dragons power and strength is here called ten hornes. Horne in Scripture is commonly taken metaphorically,* 1.128 and signifies strength, might, power, kingdome, glory. The number ten is here taken indefinitely for all those Kings, Princes and Captaines under them who banded themselves against the woman, which by the perfect number of ten, are noted to bee exceeding many. See 13.1.

And seven Crownes upon his heads] By which is meant the supremacie of the Romane Empire, subduing under it the Princes, Provinces, Nations, by innumerable victories, but especially prevailing against the Church, and primitive Christians, as so many Conquerors.

Vers. 4. And his taile drew the third part of the Starres of heaven] By Starres are meant the Ministers of the Gospell,* 1.129 because 1. They are set in their severall stations (as the starres in their orbes) by God. 2. Because they give light to the Church by doctrine and holy example. Matth. 5.14. 3. They are eminent and in high place.

Of heaven] Mysticall; they were removed from their holy doctrine and heavenly hope.

His taile] That is, the power and policie of the Devill.

And the Dragon stood before the woman which was ready to be delivered] The Text hath reference both to the Serpents standing before Eve the woman, that is, the Mother of the world and Church, to seduce her; and to Pharaoh called the Dragon of Aegypt, watching the destruction of the male children of the Church, so soone as the Mothers should be delivered of them. This standing before the woman implieth, 1. His readi∣nesse and nearnesse. 2. His instance and diligence.

Vers. 5. And shee brought forth a man child] Some understand it of Christ. See Psal. 2.9. and Rev. 2.27. and 19.15. Dr Tailor * 1.130 gives good reasons against this exposition. Others of Luther, many of * 1.131 Constantine the great a godly Christian Emperour. Dr. Tailor understands by it not one singular person, but some potent Princes or speciall deliverers, whom God stirred up to succour and relieve the Church against those Ty∣rannicall Romish Emperours and persecutors;* 1.132 By whom the Dragon was defeated and disappointed, whose aime was to devour all the seed of the woman, for these were

1. Sonnes of the Church.

2. A man child, stout, strong, valiant.

3. Ruled over the Nations with a rod of Iron, viz. an unresistible power, and over-ruling the nations and Princes that were enemies to the Church.

4. Was taken into the throne of God] That is, advanced into chiefe government for the refreshing and defence of the Church, and curbing the rage of those imperiall Dragons.

Vers. 6. And the woman fled into the wildernesse] This verse is here inserted by the Spirit of God, by anticipation, it was done after, though it be here mentioned,* 1.133 it properly belongs to the 13. and 14.* 1.134verses. It seemes to be an allusion unto Israels flying into the wildernesse from Pharoah that red and bloudy Dragon pursuing them even to destruction. The wildernesse is nothing else but an afflicted and solitary condition of the woman, excluded from her former glory, forced now to hide her face from the world, and to live in poverty and exile, and in a private and solitary condition.

Where there is a place prepared of God that they should feed her] Alluding to the feeding of the Church of the Jews in the wildernesse. The word (They) standeth in relation to some persons spoken of before, viz. 11. ch. 2. The two witnesses shall feed her, for the time of both fitly agreeth.

A thousand two hundred and threescore dayes] By these dayes are meant so many yeares,* 1.135 for all things almost in the Revelation are expressed according to the manner of ancient Types. It is the same with times, time, and halfe a time. 14. v. and 42. moneths. 11.2.

Vers. 7. And there was a battell in Heaven] That is, in the Church militant. Some speciall and notable part of that Warre which in the spring of the Evangelicall Church Satan raised to the overthrow of the salvation of it.

Michael and his Angels fought against the Dragon, and the Dragon fought and his angells] This Michael is Christ, it is so expounded, v. 10. 2. This place is an allusion to Dan. 10.13. and 21.3. 3. The composition of the word of three Hebrew particles, Mi-ca-el,* 1.136 who is like or equall to the Lord, that is onely Christ, Phil. 2.6. 4. We read no where in Scripture of this name but Christ himselfe must be understood, Iude 9. Which place al∣ludes to Zach. 3.2.

His angels are not onely those which are Angels by nature and office,* 1.137 but also such persons and instruments as stand with them in the defence of Christian Religion, and in warre with the Dragon both in ecclesiasticall and politicall states, godly Princes and Rulers, and also godly Pastors, holy Martyrs, zealous professors, all to whom sometimes the name of Angell is ascribed in Scripture.

• 1. Because they are all sent from him, on his errand.
• 2. They are called his Angels by speciall propriety.
• 3. Their whole service is due to him their Lord.

The Dragon, the Generall, is the chiefe of Devils and head of wicked Angels, B••elze∣bub; his Angels are wicked spirits, & wicked men, they sight by open force & secret fraud.

Vers. 8. But they prevailed not, neither was their place found any more in heaven] By hea∣ven here the Church of God is meant, in which the Dragon sate and exercised his Ty∣ranny. The phrase not to have his place is taken out of Dan. 2.35. The Dragons had no more place in the Church to domineer and tyrannize against the Saints, as they had done, but they are now conquered and expelled out of heaven. A generall overthrow is not here properly meant, but a speciall victory of some speciall Dragons that rose up to waste the Church, because this is a prophecie after St Iohns time.

Vers. 9. And the great Dragon was cast out, that old serpent called the Devill and Satan,* 1.138 which deceiveth the whole world] The Devill is a Serpent,

1. Because he hid and covered himselfe in the serpent, in his first stratageme against our first Parents, Gen. 3.1.

2. Because of his serpentive disposition in his poyson and malice against Christ and all Christians, and in his winding by his slie flattery and subtilty, and in his accursed condition.

2. An old Serpent.

1. Because he is as old as the World, and at the beginning deprived our first Parents of their happinesse.

2. His malice is inveterate, as ancient as the world.

3. Is growne wonderfull cunning by experience.

* 1.139The Devill] So called for his crimination, accusation and calumination. Hee is that egregious caluminiator, whose incessant delight and practice is in accusing and ca∣lumniating.

1. God to man of envy, injustice. Gen. 3.3.

2. Man to God, Ioh. 1.

Satan] So called for his hostility; he is an adversary,

1. To God. 2. Good men. 3. Good actions.

Hee seduceth or deceiveth the whole world] To seduce is to draw a man aside from the right way into some by-way; a metaphore taken from travellers; the Devill drawes men from the true worship of God, to Idolatry and false worship of Idols and heathen Gods.

He incessantly labours in this as the * 1.140 participle of the present tense noteth, even a perpetuall action of drawing men from the way of truth, to errour and false Re∣ligion.

The persons that are seduced are the whole world, alluding to his generall seduction of all men in our first Parents, and also the generall corrupting of true Religion in the dayes of Noah.* 1.141 But by the whole world or earth are meant the reprobates or earth∣ly minded men, who mind earthly things with contempt of heavenly.

He was cast out] By the members of Christ.

1. By casting out and resisting Paganisme, Idolatry, Blasphemy, Impiety, and all Injustice.

2. By the preaching and promulgation of the Gospel, which is like lightning, quick, piercing,* 1.142 and irresistable.

3. By open profession and maintenance of the faith and truth of the Gospell.

Into the earth] 1. To manifest and cleare the certainty of his overthrow, and the Churches victory; as Goliah was seene to bee overthrowne, when David threw him down to the ground.

2. More specially, to shew, who they bee whom the Devill now tyrannizeth over, among reprobates, carnally, and earthly minded men.

And his angels were cast out with him] That is, the power of al wicked persons (by whom the Devill putteth forth his power against the Church) was so broken as they could never prevaile against the salvation of any member of the Church,* 1.143 nor against the hap∣py proceedings of the Christian Religion in the infancy of the Church.

Vers. 10. And I heard a loud voyce] The cherefull noise of innumerable Citizens of the Church militant, provoking themselves to sound forth the Majesty and praise of God, for his great mercy to his Church, and his great judgements against the Dragon and his Angels.

In heaven] That is, the Church militant.

Now is come salvation] That is, safety and externall security of Gods people by their deliverance from cruell tyrants, Ex. 14.13. Strength] That is, the mighty arme of God which beares up all things,* 1.144 and subdues all contrary things to his will and power.

And the kingdome of our God] The kingdome of grace which the Dragon specially opposeth.

And the power of his Christ] His Christ, 1. For distinction, other Kings were annointed and set up by men.* 1.145 2. For eminence. 3. For neare relation.

For the accuser of our brethren is cast down, which accused them before our God day and night] This 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth not any kind of accuser,* 1.146 but such an accuser who accuseth before a King, here before the Lord.

Night and day] Incessantly. See Zach. 3.3.

Vers. 11. And they loved not their lives unto the death] That is, they slighted, contem∣ned, yea, despised their lives, and rather exposed them to hazard and losse, than to be removed from their holy profession.

Thus are they said not to love their lives, that love Christ and his truth more.* 1.147

Vers. 14. A time, times, and halfe a time] A finite number for an indefinite; So Dr. Taylor, Mede, and Brightman say; by time is meant a yeare, by times two yeares,* 1.148 by halfe a time, halfe a yeare, a yeare, two yeares and a halfe.

Vers. 15. And the Serpent cast out of his mouth water as a floud] Multitudes of people which he stirreth up to persecute the Church.* 1.149

Vers. 17. With the remnant of her seed] This phrase is a metaphor taken from Trades∣men, who having cut out a whole peece of cloath,* 1.150 leave some small remnant or re∣mainder; even so the true professors of the Gospell are but a small remainder of the whole peece and people of the world. Beside, it is but the remnant of her seed: As a little seed-corne is reserved out of a great heape for store,* 1.151 which is nothing to the whole Crop; so is the small number of true Beleevers, reserved by grace, to the whole field and crop of the world.

CHAP. XIII.

IF we compare this description of the Beast in this Chapter with that in the 17. we shall easily perceive that by both Beasts the Romane State is represented, but yet not of the same time. This designes old Rome, or the Romane State,* 1.152 as it was especially under the heathen Emperors, although Antichrist be not excluded from that descrip∣tion. For the perfect Beast is propounded having seven heads, the last of which is An∣tichrist. The 17th. Chapter describes Rome as it was after.

The first Beast representeth the persecuting Emperours, and is described in the be∣ginning of the Chapter. The second Antichrist, and begins at ver. 11. and so forward to the end of the Chapter.

Vers. 1. And I saw a Beast arise up out of the Sea, having seven heads, and ten hornes, and upon his heads ten Crownes] Rise up] Signifyeth to get strength, Dan 4.8. and 8.8.* 1.153 Out of the Sea.] That is, of many and divers peoples which it had vanquished. Crownes for dignity, hornes for power, and heads for subtilty. The seven Heads are seven Hills, and ten Hornes are ten Governments. Mr Dod.

The hornes of the Beast are crowned and not his heads, because the Romane Empire hath alwaies more prevailed by power than by policy, but the Dragon hath his heads crowned and not his hornes,* 1.154 therefore he hath alwaies done more by policy & subtiltie than by power and strength.

Vers. 2. And the Dragon gave him his power] viz. That Dragon mentioned 12.3. the Devill that old Serpent, 12.9. whom Moses also set forth by the Serpent, Gen. 3.1. The Dragon hath something of the Serpent, but flying is added to it, that is, swiftnesse of moving.* 1.155

Vers. 8. Whose names are not written in the Booke of the life of the Lambe, slaine from the foundation of the world] Some thinke this is not spoken of Election, since Christ as Me∣diatour was elected, but of those which the Father gave to Christ in the Covenant be∣fore the world.* 1.156

Others refer this from the beginning of the world to the book of life (as Apoc. 17.8.) rather than to the Lambe slaine,* 1.157 not as though there were any absurdity or incongrui∣ty in the speech (as Ribera) being so justifiable by the parrallell places of Scripture.

Weemes, and other learned men say from the beginning (not from eternity) in reference to that promise, Gen. 3.15. the death of Christ being then publisht,* 1.158 that is, slaine as well then as now, not only in the Counsell and Decree of God whereby he is borne and slaine in all times and places, nor only in regard of the eternall power, efficacy, and merit of his death; but also in respect of the heart of the Beleever, whose faith makes that which is locally absent after a sort truly and really present. Mr Perkins.

In regard of Gods acceptation of it, for Belleevers, in the types and shaddows of it, whereof the Ceremoniall Law was full. Dr Tailor.

Vers. 9. If any man have an eare let him heare] A solemne preface before some great matter, and diligently to be observed, Mat. 11.15. and 13.9.43. Mark. 4.9.27. and 7.16. and 8.18. Luk. 8.8. and 14.35. See afore Ch. 11.7.11.29. that is, let him heare with his eare, let the eare do its work and not be idle.

Vers. 10. He that leadeth into captivity, shall go into captivity] Rome which had led cap∣tive the Christians, is become a Captive to the Goths and Vandales. For lead and goe there is an elegant para nomasia in the Greek.

He that killeth with the Sword must be killed with the Sword] Domitian which had slaine so many Christians with the Sword, he also was slaine by the sword, and 17 of his own Servants. So Grotius.

Here is the patience and faith of the Saints] That is, by this the patience and faith of the Christians is confirmed, because they knew that God would revenge their in∣juries.

Ver. 11. This Beast can be no other but the Pope of Rome who riseth out of the earth, that is, out of most base beginnings, and steppeth or riseth above the earth, and all earthly power;* 1.159 he hath hornes like the Lambe, that is, professeth the meeknesse and innocency of Christ (which the Turke never did) but speakes like the Dragon, which is to be understood, partly of his blasphemous speeches which he doth utter, partly of the Do∣ctrines of Devills which he doth teach, partly of those hellish Curses which he thunde∣reth against the true professors of the faith, partly of those great promises, which like the Prince of the world, he maketh to those that do adore him. Down. of Ant. l. 1. c. 4.

The Pope of Rome with his Clergy, for the Pope by himselfe and alone though he

may be tearmed a false Prophet, yet he maketh not up the Beast, except his Clergy be joyned with him,* 1.160 since the Beast doth signifie a company of men composed of a cer∣taine order of members.

Vers. 12. Whose deadly wound was healed] All the Papists almost say, that Antichrist is understood by that Head which was wounded, who shall feigne himselfe dead,* 1.161 and shall rise againe by the devills helpe, And that they say is the common and received opinion of the Fathers.

Vers. 13. He maketh fire come downe from heaven on the earth] The Pope (say the Pa∣pists) doth not cause fire to come down from heaven, therefore he is not Antichrist.* 1.162 This cannot be taken litterally, because the whole Chapter is mysticall; it is an allusi∣on unto 1 King. 18.24. that is, Antichrist shall make his false Religion appeare to men to be the truth, as effectually, as if (like Elias) he should cause fire to come from heaven, for a confirmation of his Doctrine. Squire on 2d. of Thes.

Mr. Mede saith, Excommunication is meant, which is (saith he) not unaptly resembled to fire from heaven, or lightening. For what is it in the name of God to deliver any one over to that eternall fire, other than to call for fire from heaven, especially since that punishment of the wicked proceeding from God, is often in this Book set forth by the Lake of fire and brimstone, or Asphaltites, where Sodom and Gomorrah were burned with fire rained down from heaven.

If that fire which Antichrist shall cause to descend from heaven be litterally under∣stood, it agreeth to the Pope,* 1.163 because in divers Popisth miracles there hath been (as they say) fire brought down from heaven. But it is rather to be understood mystically, and allegorically, as well as other Prophecies of the Revelation. Descending of fire from heaven in Scripture signifieth three things. 1. Gods approving of the Religion and Sa∣crifices of his Servants.* 1.164 2. His sending down of the graces of the Spirit upon his chil∣dren, Act. 2.3. 3. His vengeance executed from heaven upon his enemies. Antichrist doth by such signes and wonders confirme that Doctrine and Religion which he pro∣fesseth, as though God answered him by fire from heaven, 1 Kings 18.38.

Vers. 16, 17, 18. Some hold that the marke, the name of the Beast,* 1.165 and the num∣ber of his name, is one and the same thing, and that the latter of all these is the exposi∣tion of the former. The marke of Antichrist is nothing else but the name of the for∣mer Beast containing the number of 666. therefore Rev. 14.9.11. & 20.4. He reckons not these three as distinct, but mentions the marke alone.

Vers. 16. To receive a marke in their right hand, or in their foreheads] Gerhard saith, the marke in the right hand is an oath by which the Clergy is bound to the Pope,* 1.166 and the marke in the foreheads notes the subjection of the Lay people to the Pope. Mede interprets marke his name, therefore it is said, the marke or name of the Beast, and in the Chapter following, the marke of his name. For he alludeth to the old custome, by which servants were wont to be marked with the names of their Masters, Souldiers the names of their commanders, the first especially in the forehead, the other in their hands. Therefore the followers of the Lambe also 14.1. that they may be contrary to the followers of the Beast, are written in their forehead with the names of the Lambe, and his Father; with the same meaning of the Type in both, to shew who is the Lord, and for whom each Company fighteth: Those professing themselves servants of the Beast, and his Image, these of 〈◊〉〈◊〉 and his Father.

Vers. 17. And that no man might buy or sell] That is, live among them, or enjoy the benefits of humane Society.

* 1.167Vers. 18. His number is sixe hundred threescore and sixe] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Lateinos, the Letters of which exactly expresse the number of 666. λ is 30. α 1 τ 300. •• 5. ι 10. ν 50. •• 70. •• 200. all joyned together make up the aforesaid summe.

Irenaeus (whose Master Polycarpus had been Saint Johns Disciple) an ancient Father of the Church, mentions this word, as the name of the Beast, and affirmeth, that it was a common received opinion in his time,* 1.168 that the Beast should be so called. The name of the Beast is not the name of Antichrist properly,* 1.169but of the Romane or Latine State, the last Head of which is Antichrist, which yet hath not been observed by some learned men who have diligently considered this place. It is said to be the number of the name because the letters (of which the name consists) comprehend that number, for the Hebrews & Greeks use their letters for notes of numbers according to the order of the Alphabet.

It is called the number of a man, either because men do number, or because it is ob∣vious and usuall as occurring more than once in Scripture, or because the name of the Beast containing this number is also the name of a man.* 1.170 It may be questioned, whether the number of the name be to be computed according to the Hebrew or Greek letters; if the name of the Beast be to be written in Greek letters, which is very probable, because the Revelation was written in Greeke, then the name shall be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as was before ex∣prest.* 1.171

CHAP. XIV.

Vers. 1. HAving his Fathers name written in their heads] Ad constantiam confessionis, for the constancy of their confession.* 1.172

Vers. 2. And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers, harping with their harpes] The voice of the Lord is compared to many waters for its irresistible force and admirable noise, making men wonder;* 1.173 to thunder for its terrour and power shaking all things, to a gentle sound of harpes for the worke of peace and joy in the conscience.

* 1.174Vers. 6. And I saw another Angell flye in the midst of heaven] That is, another besides one of those fingers. For he made mention of no Angell before this, except we shall say, those Musitians were a Quire of Angels. Mede.

The everlasting Gospell] Not in respect of the future, but of the time past, viz. that which was promised from the beginning of the world.* 1.175 As the hills, paths, and desola∣tions are said to be everlasting, or ancient, Esay 58.12. and 61.4. Jer. 6.16. and 18.16. Deut. 33.15. Gen. 49.26. Esay 54.47. So the Gospell that is from the beginning.

It is called Eternall (saith Brightman) as if the Holy Ghost would of purpose meet with the offence of those times, when the truth that was restored should commonly be condemned for novelty.

Vers. 8. And there followed another Angell, saying, Babylon is fallen, is fallen] After the Preaching of the everlasting Gospell, presently follow the fall of Babylon, that is, Rome. It is already accomplished in part: It is fallen, 〈◊〉〈◊〉 purity of Doctrine. 2. In the estimation which once it had. 3. In authority, but th•••• Prophecie notes the certain∣ty of her fall by an outward overthrow.* 1.176

This commination is taken out of Esay 21.9. and Jer. 51.8. in which words the Prophets threaten the ruine of Babylon of the Chaldees, which had grievously oppres∣sed the people of God with a 70 yeares Captivity. This cannot be that Babylon. 1. Be∣cause that neither was, nor is, nor shall be the Seat of Antichrist, as this Babylon shall by the consent of all Interpreters, saith Pareus.* 1.177 2. This Babylon is that great City which in the time of John ruled over the Kings of the earth, Rev. 17.18. but then that Mo∣narchy was with the Romans, not the Babylonians. Ribera ingeniously confesseth, that this Babylon is Rome, and the topographie of this great City agrees to none more evi∣dently than Rome, it is said to be seated on seven Mountaines, * 1.178 which agrees to no City more than to Rome, set by Romulus heretofore on seven hills.

Besides, this Babylon is called the great City, and that emphatically with a double Article 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, urbs illo magna, that great City. It is manifest that Rome was commonly called the City 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the great City,* 1.179 and no City but that in Saint Johns time ruled over the Kings of the Earth; all the shift the Jesuits have is, that Babylon was Rome Ethnicall under the Emperours, not Rome Christian under the Popes. But this is a poore shift, for Antichrist was not then come while Rome was Ethnicall. 2. It was Papall Rome that made all Nations drunke with the wine of the wrath of her fornication, and with whom all the Kings of the Earth committed for∣nication, and the people of God are commanded to go out of Rome Papall.

Ver. 8. Because she had made all Nations drinke of the wine of the wrath of her fornication] With the wine of the poyson of her fornication, That is, besotted them with amorous potions being poysoned Wine. For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here hath not the force of anger or wrath, but as it is used by the Seventy. Poyson, That is,* 1.180 they would have it equivalent to the Hebrew word Chemah, which one while signifieth anger, another while poyson.

Vers. 10. The same shall drinke of the wine of the wrath of God, which is powred out with∣out mixture] That notes summam poenae severitatem, a punishment next to hell, there is utter darknesse, Philosophers say here non dantur purae tenebrae.

Vers. 13. Blessed are the dead which dye in the Lord] Beza renders it who dye for the Lord, or for his sake; They die in the Lord which either suffer death for Christ,* 1.181 or end their life in firme faith in him, that suffer Martyrdome, or dye any way in the state of grace. Ribera a great Jesuite, though he confesse, that the common current of Expositors runs with the latter sense, yet is more earnest for the former, that Martyrs be meant speci∣ally, that (In) is put for (Propter) as oft in the old Testament, and sometimes in the New; he strives the more for that sence, because the other puts out Purgatory fire, for if all Beleevers dye in Christ and are blessed, and that henceforth, then none are to be purged. Martyres potissimum intelligi concedimus solos verò intelligi negamus, saith Gerhard in loc.

From henceforth] That is, (say some) that constantly hold out in these times of persecution, presently (say others) from the very time of their death. So Dr Rainolds and Gerhard.

That they may rest from their labours] That is, 1. Of a toilesome particular calling, Jer. 16.29. 2. Under afflictions from God, and persecutions from men. 3. Under sin their spirituall warfare. 4. Under temptation. 5. Desertion.

* 1.182And their workes do follow them] Go with them, the words well weighed sound so, workes are put metonymically for the wages and reward of their works, as 2 Cor. 5.10.

That every one may receive the things in his body] That is, the rewards of those things he hath done, agreeably to that which he hath done, whether good or evill.

Their workes here are their eternall rewards, and that in foure things. 1. In a consummation of grace. 2. In a perfect communion with the Lord Christ. 3. In a per∣fect fruition of God. 4. In the glorious imployment that the soule shall have in heaven.

CHAP. XV.

IN this and the next Chapter is prophesied and declared the last ruine of the enemies of the Church, this Chapter is the preparation to it, and the next the execution of it.

Vers. 2. And I saw as it were a Sea of glasse mingled with fire] Some say this is a live∣ly embleme of this * 1.183 world, whose glory is but glasse, bright, yet brittle: and it is mingled with fire, which signifieth the consumption of the world; which as glasse is melted with fire. 2 Pet. 3.12.

Rather (saith Brightman) Gospell-ordinances, and the fire signifieth contention, Luke 22.45.

Having the harpes of God] That is, divine, most excellent and sweet, after the manner of the Hebrewes, who say all those things are of God, which are chiefe and most ex∣cellent in their kind, as Gen. 23.6. Psal. 36.7. Or because God sendeth the joy of his Spirit into their hearts,* 1.184 wherewith they may be able to give God his due praises for this his notable kindnesse and goodnesse unto them.

Vers. 3. And they sing the song of Moses the Servant of God and the song of the Lambe, say∣ing, Great and marvellous are thy workes, &c.] Which expressions are taken out of Exod. 15. and Psal. 111.2, 3. & 7. verses.

Vers. 6. Clothed in pure and white linnen, and having their breasts girded with golden gird∣les] The Angels are described to be cloathed with pure and white linnen, and to have their breasts girded with golden girdles, that is, all of them were cloathed with the righteousnesse of Christ, (which is pure linnen) both justifying and sanctifying them, the one imputed,* 1.185 the other inherent, and all of them were sincere professors of the truth of Christ,* 1.186 their breasts girded with the golden girdles of truth.

CHAP. XVI.

Vers. 1. ANd I heard a great voyce out of the temple] Great] That is, vehement & terrible, such a one as he heard, ch. 1. v. 10. & 6.1. & 11.12. Without doubt of the Lambe or of God sitting in the throne as the chiefe disposer of these punishments. Pareus.

There is a two fold voice mentioned in this booke. 1. From the throne, ch. 19. v. 5. that is,* 1.187 from God immediately. 2. From the Temple, as here, that is obtained by the prayers of the Saints.

* 1.188Go your wayes and poure out the vials of the wrath of God upon the earth] The vials are vessels of large content, but of narrow mouths, they poure out slowly, but drench deeply, and distill effectually the wrath of God, they are vessels of full and just measure, as all these judgments are dispensed in weight and measure.

Of the wrath of God] That argueth, that upon what subject soever these vials fell, the wrath * 1.189 of God fell together with them upon the same, therefore that is a dange∣rous interpretation, v. 8. to expound the Sun to be the Scriptures.

Vpon the earth] That is, the common sort of Catholiques.

Vers. 2. Them which worshipped his image] They which worshipped the Image of the Beast are such as are devoted to the Canons of Popish Churches, and receive them as articles of their faith, these are all afflicted with a noysome and grievous sore, by the powring out of this first viall. For those who did powre it out were such as did con∣vince them of the damnable estate of a Catholicke, this was the common practice of the Martyrs of Jesus Christ in Q. M. Edw. the sixths, and H. the eights time, who dis∣covered unto them, that all their Religion was but the worship of God after the de∣vices of men, even will-worship, such as they were led unto by the man of sinne; up∣on this discovery there fell a noysome and grievous sore upon their Catholicke Priests, it is an allusion to Exod. 9.11.

Vers. 3. And the second Angell poured out his viall upon the sea,* 1.190 and it became as the blood of a dead man: and every living soule died in the sea] This verse describes the powring out of the viall of the second Angell. He poures it on the sea, and it became as the bloud of a dead man. The allusion is to a like plague upon Egypt, Exod, 7.20.21. The Sea of the Antichristian world is here meant, a distinct world from that heavenly State wher¦in other reformed Churches stand. The confluence of all their ordinances as they doe administer the worship of God. The Sea is become blood] That is, this Religion of theirs is convinced and discovered to be such as holds forth a dead Christ, and dead ordi∣nances to any spirituall life. And every thing living in that Sea dyed, that is, every soul that had no other life, but what was bred and fed in that Religon; & had no other Christian life but what he sucked and derived from that Religion, they all perished everlastingly.* 1.191 The Angell who powred out this viall was those worthy servants of Christ which have written either against the Trent-councell or Bellarmine, that have convinced their doctrine and worship to be all polluted, and to bee such, that if a man know, and practice, and beleeve no better, he cannot be saved.

4, 5, 6, 7. Verses. These Rivers and fountaines of water are generally conceived to be the Priests and Ministers of the Popish Church, who carry popish Religion up and downe the Nations, as Fountaines and Rivers doe the Sea up and down the earth. It became bloud as the Sea before, and carried but corrupt water which they received from the Sea. 2 Pet. 2.17. Bloud] Not onely in regard▪ that their waters themselves are bloud, the doctrine and worship which they doe hold forth to the people are cor∣rupt as their Sea is (like the plague in Aegypt, when their Waters and Rivers were turned to bloud) but chiefly in regard of the punishment which they inflict on them, for so doing, which is a bloudy death. To give a man blood to drinke is to kill him,* 1.192 as Tomyris of old said to King Cyrus. Thou hast been a blood-thirsty man, drinke thou bloud which thou hast thirsted. This Angell made the Priests to undergoe a bloody death, to drinke blood, and also made all that received and entertained them to drink blood too▪ and this was effectually accomplisht by Q. Elizabeth (saith Mr Cotton) when in the 27. yeare of her reigne, by the consent of the Parliament she made it a law, that if any Priest or Jesuite which had received orders from the Sea of Rome, or any authority from the Sea, should come into the Realme, and go about or practise to seduce any of the Queens loyall subjects from their allegiance to the obedience of the Sea of Rome; or practice to draw them to that Religion, he should be judged of high Treason, and suffer as in case of a Traytour.

Vers. 5. And I heard the Angell of the waters] This Angell of the waters was he or she that poured out this viall on these waters.* 1.193 He attributes not onely righteousnesse to God in this, but immutabilitie and constancy, which art, and wast, and shalt be alway] Levit. 24.19.20, 21. Gen. 9.4, 5, 6.

* 1.194Vers. 7. And I heard another out of the Altar say] That is, another Angell, a Minister and Messenger of Gods justice. This phrase out of the Altar, in this booke doth usu∣ally hold forth some under persecution, either going in or new come out of persecu∣tion, so it is expressed, Rev. 6.9. The Altar is Christ, and Christ suffering; and those under the Altar are they that suffered with Christ for the word of God, speaking of the primitive Christians in their first persecution. Here he saith not, they were under mar∣tyrdome, but they were come out from under the Altar, that holds forth (saith Mr Cotton) those Christians in the Low-Countries, who of a long time had been under per∣secution by Duke D' Alva, and other Spanish Princes. Duke D' Alva boasted of it, that he had put 36000. Hugonets and Protestants to death, for the testimony of Jesus, but they were rescued by the faithfulnesse of God, giving and blessing the courage of Queene Elizabeth, and now they are got from under the Altar.

Vers. 8. And the fourth Angell poured out his viall upon the Sun] That is, the house of Austria say some; the highest authority that holds on Rome, say others.

Vers. 9. And they repented not to give him glory] See v. 11. Babylon must needs be destroyed, because she shall never repent.

Vers. 10. And the fifth Angell poured out his viall upon the feare of the beast] The seat of the Beast is generally taken for the City of Rome,* 1.195 and it is confirmed from the like speech, Rev. 13.2. and therefore they gather from hence the ruine of Rome; rather the Popes singular sole authority, and monarchiall frame of Church-government, whereby he sitteth chiefe, and onely Judge in ecclesiasticall causes, in his own juris∣diction.

And his kingdome was full of darknesse] A Kingdome is a government wherein one doth reigne.

* 1.196Vers. 12. And the sixth Angell poured out his viall upon the great river Euphrates, and the water thereof was dryed up, that the way of the Kings of the east might be prepared] The Christian Kings shall so farre fall off from Rome, as that they shall drie up all her re∣venewes, when they shall see and abhorre the vanity of their Images and Temples, and monasteries, and the unprofitablenesse of their expences, when they shall see the wick∣ednesse of their bloudy inquisitions, the unnaturallnesse of all those murders of Gods blessed servants, and their witcheries and sorceries; the horrible fornications and whoredomes of their Stewes, then is the fountaine of the Turkish maintenance cut off also, and a ready way made indeed for the Kings of the earth, that is the Jews, Exod. 19.6. Dan. 7.27.

* 1.197Vers. 13. And I saw three uncleane spirits like frogs come out of the mouth of the Dragon, and out of the mouth of the false Prophet] False Prophets which pretended to speake by the Spirit of God, 1 Iohn 4.1. They are spirits for nimblenesse and activity, for impetu∣ousnesse and strength, for close and cleanly conveiance; And Spirits of Devils, v. 14. That is, of a devillish nature, The Greeke word shews their knowledge and learning, they are learned spirits, and yet Devills for their deceit and mischiefe. The Dragon is Satan acting Rome, the beast * 1.198 Rome Antichristian, the false Prophet the Pope.

Vers. 14. Working miracles] 2 Thes. 2.9.

Which goe forth unto the Kings of the earth] That is, the earthly Religion.

The whole world] That is, both Popish and pagane Princes.

To gather them to the battell of that great day of God Almighty] That is not the last judg∣ment (as some have thought) there will be no warning then,* 1.199 but every day of great execution is called a great day of God Almighty. See 19. ch. 17.

Vers. 15. Behold I come as a Thiefe] Not in injustice or robbery, but sodainely, secretly and unexpectedly, yea and also violently and terribly as a Thiefe. See 3.3. Matth. 24.43. Luke 12.39. 1 Thes. 5.2.

Blessed is he that watcheth and keepeth his garments] That is, He enjoyes his own blessed∣nesse, and increaseth and establisheth it. Some understand the keeping of his garments of the imputed righteousnesse of Christ, so it is to hold fast fiduciam remission is;* 1.200 Others * 1.201 interpret it of inherent righteousnesse, Rev. 19.8. Others of the glory of our pro∣fession, garments being given to cover our nakednesse, Rev. 3.4. That walke un∣spotted.

Least he walke naked and they see his shame] He shall by this meanes prevent the dis∣covery of his owne shame and nakednesse.

Ver. 16. And he gathered them together into a place called in the Hebrew tongue, Armageddon] That is, they went forth to perswade them, and did prevaile mightily with them.* 1.202 Arma∣geddon signifieth the hill of Megiddon, for Mageddon & Megiddon are but different writings holding forth the same thing. Not that this battell shal be fought there, but it is so called because of the neere resemblance of the battell fought in this field, unto those battels which were fought in Megiddon in old time. For it is usual in the Prophets of the New-Testament to allude unto things spoken of in the old. Here is an allusion to three no∣table battels fought in Megiddon, Iudg. 5.19. 2 Kings 23.29. 1 Sam. 31.28. It is spoken of in the Hebrew tongue, because this shall befall the Hebrew people. The summe is, that these Spirits went forth to gather those Popish and Heathen Princes together, into a place called in the Hebrew tongue * 1.203 Armageddon, where the battell shall have the like successe that it had of old, unto the destruction of Gods three enemies, the utter ruine of Antichrist, as of Saul, the setling of the kingdome of Christ upon David, unto the conversion of the Jews, who shall upon this occasion mourne bitterly over him, whom they have pierced. It is a mourning of compunction, whereby they (seeing in this bat∣tell that Christ is indeed the true Messias) shall mourne that they have been so long e∣stranged from him.

Ve. 17. The aire] That is, the kingdome of Satan, Ephes. 2.2. See Brightman. Rather thus, the Lord will send forth such a bright and cleere knowledge of his Christ and Church, and Saints, and holy things, which will prevaile so farre as to dispell all the mists of darknesse in all the world.

It is done] The mysterie of iniquity is abolished, and the mysterie of God is ful∣filled.

Vers. 18. And there were voices, and thunders and lightnings] The Lord will so ter∣ribly affright and amaze the Sons of men with the power of his holy word and will, as that it shall suddenly breake forth all the world over.

And there was a great earthquake] This imports agitations and changes, not terrour onely, it will shake out popery, and when by it the Popish aire is smitten, the Lord also will shake all the world by it, and the time doth hasten.

Vers. 19. And the great City] That is, Rome. See 17.18. & 18.20.

Was divided into three parts] It will be divided into three factions, some will sticke fast unto Popery; and others of the people of God that before durst not openly pro∣fesse Religion, will now renounce Popery; the third part may be a neutrall betweene both the other.

And the Cityes of the Nations fell] The Cityes of the nations were they who did sub∣ject themselves to the popish government.* 1.204

To give unto thee the cup of the wine of the fiercenesse of his wrath] Cup is a part or por∣tion, Psal. 11.6. and 16.5. By a metaphore taken from Masters of feasts,* 1.205 who were wont to measure out to every one as much as he should drinke. Gods judgements are inflicted upon men in a just measure, and wine because they are pleasing to God, as mens sins to them.

Vers. 20. And every Island fled away, and the mountaines were not found] He speaketh of the Mountaines and Islands of the Antichristian state. The Mountaines are the places where they went a whoring after their Gods in old time, Ier. 3.6. Islands places consecrated by Popish devotions, as Church-yards and the like.

Vers. 21. And there fell upon men a great haile] It is an allusion to the haile storme

in Aegypt, whereof the effect was, that they sinned and hardened their hearts ye more.* 1.206 This kind of haile-storme is such a plague of God upon men, as shall destroy all their lying refuges, and discover all the counterfeit Religions in the world.

CHAP XVII.

THe ninth and eighteenth verses are the key for the opening of this Prophecie, con∣cerning the beast and the whore.

* 1.207The Whore in this Chapter is Rome, the Beast the Romane State, the last head of the Romane State Antichrist.

The name of the Beast is taken in this Chapter two wayes, either for the whole body of the Beast, as v. 3. where the woman is said to sit on the Beast, in which sense the Beast is the same with many waters,* 1.208 v. 1. viz. people, nations, languages, subject to the Romane Empire, or for the head which is Antichrist. See. 11, 12, 13, 17. verses.

Vers. 3. And I saw a woman sit upon a scarlet coloured beast] First it is to be observed that St Iohn here and 13.1. according to the example of the Prophet Daniel, Dan. 7.3. doth by the tearm of a beast import some earthly kingdome, state* 1.209and govern∣ment, therefore named a beast to signifie the same to be led wholly with beastly and carnall affection to these things that concerne the flesh and savour of the flesh.

* 1.2102. By a woman, a harlot, he noteth a City, which is the place and palace of such a state given to fornications, both spirituall by idolatry, and corporall by wantonnesse, which sitteth and hath advancement by the preheminence of that kingdome, state and govern∣ment; thus the Angell plainely distinguisheth the woman and the beast, v. 7. Though sometimes they are used indifferently for the same, v. 1. Compared with 15. and 18. but there was no City that reigned over the Kings of the Earth, and over those many nations and people, but onely the City of Rome; therefore she is here meant, v. 9. further confirmes it. The City of Rome is famous for seven hilles. Septimontium nomi∣natur ab his septem montibus in quibus vrbs sita est.* 1.211 Varro de lingua Latina l. 5.

* 1.212Ver. 4. Having a golden cup in her hand full of abominations] Pareus saith by this golden cup the golden titles of the Pope are meant, in which he hath hitherto drunke the wine of his fornication to the world, as Papa, Pater Patrum, Pater sanctissimus, Sanctitas, Christi vicarius, Petri successor, &c.

Full of abominations, and filthinesse of her fornication] Gold without, but poyson with∣in. He understands the wicked blasphemous Doctrines, and filthy sins, with which the Whore of Rome hath made drunke the Christian world.

* 1.213Vers. 5. And upon her forehead was a name written, Mystery] One saith, he saw a mystery engraven in the Popes Myter or Crown. It is called mystery, because Rome was raised in a mystery, that is, she got up to her height insensibly and cunningly.

Babylon the great] Not long after the time of the foundation of the Church of Rome did Saint John write this Book of the Revelation, wherein he revealeth that the City of Rome is Babylon, according to the generall consent of their own Jesuites and Divines.

* 1.214Babylon Apocalyptica est Romana. Bellarmine, l. 3. de Pont. c. 12. & lib. 2. c. 2. Ribera & Ve∣ga in Apoc. 14. And not only Rome as it was Ethnicall in the daies of the heathenish

Emperours, but Rome Papall; see Rhemists on Apoc. 17.5. because say Ribera, and Vie∣ga, the Spirit warneth all that were in her to depart, 18.4. but there were then no faith∣full in the heathenish Rome, and they are commanded to come out of her for feare of being consumed with fire.

Rome is termed Babylon in many resemblances, and one egge is not liker another.* 1.215 1. Babell was the great City that must rule over all Nations, Gen. 10.10. and Rome is the great City that must rule over all Cities and Churches. 2. At Babell was the first con∣fusion of Tongues, Gen. 11.7. In and from Rome is the first confusion of Tongues, and of errours, one not understanding another in the Word or Sacraments, or other their Services. 3. At Babell was horrible superstition and wickednesse in Priests and People, and thence it spread all abroad. Rome is a sinke of superstition and filthinesse, and all Nations have drunke of her Cup. 4. Babell held the Church in slavery seventy yeares; so the Church of Christ hath been oppressed a long time under the tyranny of the Romish Church. 5. Babell robbed and spoiled the Church of her Treasures, and the Temple of God, and horribly polluted it. Rome hath robbed the Church of the Word, Sacraments, the Offices of Christ, and most comfortable doctrine, the chiefe dowrie and revenew that Christ her head gave her. 6. Babell most miserably intreated the Church, Psal. 137.1. so all is full of cruelty in the Romane Church.

Vers. 5. The mother of Harlots, and abominations of the earth] Because she infecteth all Nations that adhere unto her with her Idolatries and superstitions. See ver. 2.* 1.216

Vers. 6. And I saw the woman drunken with the bloud of the Saints, and with the bloud of the Martyrs of Jesus] Papists say that bloud was not shed in Rome but in Jerusalem where the Lord was crucified. Rev. 11.8.

That place in the 11. ch. is not meant of Hierusalem, as Hierome saith, but may well be understood of Rome; Christ was crucified there, either because the authority whereby he was crucified was from the Romane Empire, or else because Christ in his members was and is there dayly crucified, though locally in his own person he was crucified at Hierusalem.* 1.217

Vers. 8. The beast that thou sawest, was, and is not, and shall ascend out of the bottomlesse pit] For the darke and deepe schoole-learning,* 1.218 or profoundnesse of Satan which it teacheth, leaving the plaine and easie Doctrine of the Scriptures.

Vers. 9. The seven heads are seven mountaines, on which the woman sitteth] The moun∣taines are sufficiently known out of Poets and Histories. Neither could any more fa∣mous marke be brought to describe Rome, saith Grotius.

Septem urbs alta jugis, toti quae praesidet orbi.

The City mounted on seven hills, overruling the whole world] The names of these hills are commonly known, and usually named in Romane Authors, viz. Palatinus, Capitolinus, Quirinalis, Caelius, Esquilinus, Viminalis, Aventinus.

Vers. 10. And there are seven Kings] Claudius, Nero, Galba, Otho, Vitellius, Vespa∣tian, Titus. So Grotius. Others interpret it of seven severall Regiments,* 1.219 or Heads of Go∣vernment, to which the State of Rome was successively subject, that is to Kings, (which also were seven) Consuls, Decemvirs, Tribunes, Dictators, Emperours, and Popes; of these five ceased before Johns time, the sixth which was of Emperours was now, the seventh which was of Popes, was not yet.

Vers. 11. The eighth head, which is also one of the seven,* 1.220 is the Empire renewed by the Pope, and is said to be the Beast, which was and is not though it be, whereon the Whore of Babylon sitteth.

Vers. 12. With the beast] or after the beast, as others read it, that is, Antichrist.

Vers. 13. And shall give thei•• power and strength unto the beast] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Their naturall power the power of armes, and their civill power, the po∣wer of authority.

Vers. 14. And the Lambe shall overcome them] Not by destruction but conversion, he will make use of them after to overthrow Antichrist.

Vers. 15. The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and

nations] That very universality which the Romans are wont so much to brag of.

Vers. 16. The ten Kings or Kingdomes of Europe, some reckon up to be these, England,* 1.221 Scotland, Germany, France, Spaine, Denmarke, Sweveland, Poland, Russia, Hun∣garie, that tooke part with Rome, and shall pull her down. They are compared to horns, because they were the strength and defence of the Romane Empire and Papacy.

Vers. 17. And give their kingdome unto the Beast] That is, all the strength and warlike force, and the authority and Laws.

Vers. 8. That great City, which reigneth over the Kings of the Earth] Rome was only that famous City, called therefore Vrbs by an excellency, and here with great Emphasis, that great City. Rome papall, that monarchie was then the only monarchie in the world.

* 1.222Terrarum Dea Gentiumque Roma Cui par est nihil, & nihil secundum.

By this title of great City thoughout the Apocalypse is meant Babylon or Rome, as ap∣peareeth by conference of these places, Apoc. 14.8. and 16.19. and 18.10.16.18.19.21. but especially by this place here.

CHAP. XVIII.

Vers. 1. ANother angell] One of the heavenly host and all other instruments acted by him.

Vers. 2. Babylon the great is fallen, is fallen] That is, Rome, and new Rome. See 14.8. and 17.5.* 1.223 See 18. ver. of this ch. Babylon called for its sorcery; the great] 1. From the greatnesse of their glory. 2. From the extent of their power and dominion.

Is fallen, is fallen] The Lord speakes of it in praeterito, is fallen, after the manner of the Hebrews who put praeteritum pro futuro when they would shew the certainty of a thing. Ezek. 7.4.5. & cum reduplicatione, is fallen, is fallen. Such repetition used in Scripture for a double end, to set forth, 1. The perfection of a thing done, Esay 26.3. Psal. 137.7. it notes an utter destruction. 2. The affection of the speaker. Psal. 22.1. 2 Sam. 18.33. Three things are intended by this speech, the certainty of the destruction of Babylon, and its utter destruction, and the joy and triumph of Gods people at it.

Vers. 3. For all nations have drunke of the wine of the wrath of her fornication) Therefore shall Babylon fall, because she hath corrupted Religion. And the Kings of the earth have com∣mitted fornication with her] She hath corrupted them, and they are her last refuge, 16.14. Magistracy is a stampe of Gods image, therefore he is provoked to have it corrupted.

Vers. 4. Come out of her my people, that ye be not partakers of her sins, and that ye receive not of her plagues] Some interpret it of locall departing,* 1.224 as Lot went out of Sodome, and the Text favours that interpretation.

Come out in affection, in action, and in habitation, both by spirituall and bodily de∣parture: Little Mice (they say) presaging the ruine of a house do flie out before hand.* 1.225

Vers. 5. For her sins have reached unto heaven] The words in the originall are, her sins have followed,* 1.226 that is, her sins following one upon, and after another, knit together in a continued order, have by this meanes grown to such a heape, that they came up even unto heaven at length.

Vers. 6. Reward her even as she rewarded you, and double unto her double according to her works] God doth not command here that Babylon should be twice punished for the same sin, that were not according to the rules of divine justice. Double here hath reference to Babylons dealings with the Church; Shee did greatly afflict Sion, and now God would have Babylon to have double affliction to that; Babylon did unjustly in oppressing Sion,* 1.227 Sion should do righteously in destroying Babylon.

Vers. 8. She shall be utterly burnt with fire] See 17.16. Harlots by the Law of God were to be burnt with fire, Gen. 38.24. but Babylon, 17.1, 2, 5. is a Harlot. 2. By the law of retaliation, she must be consumed with fire, for she hath adjudged many of Gods Saints to the fire.

For strong is the Lord God who judgeth her] Babylon must needs fall when God him∣selfe opposeth her.

Vers. 10. Alas, alas, that great City, Babylon] 1. Great in splendor and beauty, as set upon seven hills, for which she is famous in all the world. 2. Great in power and au∣thority, the metrapolitane of all the earth then.* 1.228

They have little cause to boast of their Temporall felicitie and greatnesse.

Vers. 11, 12. The Merchants of the earth shall weep and mourne over her for no man buyeth her merchandise any more. The merchandise of gold and silver and precious stones, &c.] This can∣not be understood literally, there shall be merchandizing after Romes destruction, but that kind of merchandizing. Rome trades, 1. In the things of God, his doctrine, wor∣ship. 2. In the sins of men. 3. The souls of men. v. 13 Sets to sale the truths & ordinances of God, sins, and soules of men. It is well called nobile emporium rerum Spiritualium.

Vers. 14. And the fruits that thy soule lusted after,* 1.229 are departed from thee] The Greek word signifieth autumn fruit, their second services, suckets, sweet meates and delicate con∣fections.

Vers. 21. And a mighty Angell tooke up a stone like a great milstone, and cast it into the Sea, saying,* 1.230 Thus with violence shall that great City Babylon be throwne downe] The Angell ex∣presseth it by this signe. 1. To shew the difficultie of putting down Babylon. 2. The violence of it. 3. The irrecoverablenesse of it.

Vers. 22. And the voyce of harpers and musicians, and of pipers and trumpeters, shall be heard no more at all in thee] See Ier. 25.10. The Jews were wont to have musick at their feasts, Isay 5.11.24. especially at marriages. See Luke 15.25. & v. 23. of this Chapter.

Vers. 23. For thy Merchants were the great men of the earth] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Princes of the earth, for their great riches. See 33. Deut. 19.

Vers. 24. And in her] That is, Babylon, now Rome.

Was found the bloud of Prophets] Namely of the New Testament, they were killed at Jerusalem. Ribera. They were not all killed within the precincts of the City of Rome, but all which for Religions sake were put to death, by her authority or instigation were delivered to death. Romes cruelty will cause her ruine.

CHAP. XIX.

Vers. 1. IN heaven] Not the Church, but the innumerable company of glorified ones in heaven say some; others interpret it of the Church, and say praise is given to God in the Church in the Hebrew tongue, because the Jews the Hebrew people,* 1.231 shall acknowledge the Lord Jesus with us.

Vers. 2. For he hath judged the great whore] That is, Rome, called whore as before, because of her Apostatizing from the truths of God and her former covenant; the great whore, because of her universall poisoning of the earth.

Vers. 4. And the foure and twenty Elders] That is, the Church; and the foure beasts] That is, the Ministers.

Vers. 8. For the fine linnen is the righteousnesse of Saints] Righteousnesses Greek. This (say some) signifieth a double righteousnesse given unto us, 1. The righteous∣nesse

of justification, whereby we are justified before God. 2. The righteousnesse of sanctification, by which we evidence our justification to men: Others* 1.232 say it is an he∣braisme rather, by the plurall righteousnesses noting the most absolute righteousnesse which we have in Christ; so the Hebrew word is used, Esay 45.24.

Vers. 9. Blessed are they which are called unto the marriage supper of the Lambe] By this marriage-supper is meant the great generall wedding feast in heaven after the resurrecti∣on,* 1.233 where the King of glory and the Angels are, where the Lambes wife, v. 7, 8. and all shall meete, at which are all the creatures in their greatest glory.

See thou do it not] The prohibition is much more emphaticall in the originall, see not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.234 there is an ellipsis of the word doe or worship, saith Alsted.

I am thy fellow servant, and of thy brethren that have the testimony of Jesus] This is the first reason against the worshipping of Angels, We are equall in office, Therefore thou owest not to mee religious but sociall worship. The other reason followes, worship God, because to him alone religious worship is due as belonging to the first Table of the Decalogue.

CHAP. XX.

Vers. 1. AND I saw an Angell come downe from heaven] See the 12. ch. 9. v. Our Lord Jesus Christ.* 1.235 Primasius, Austen and others. The Angell of the Co∣venant, Mal. 3•• Iohn 3.13. He descends from heaven by his incarnation. Pareus. He hath the key of the bottomlesse pit, that is, the power of hell and death, which Christ ascribes to himselfe, 18.18. and binds Satan which is proper to Christ. Pareus.

And a great chaine in his hand] By which he bound the Devill; the moderne Expo∣sitors interpret it the inevitable and binding power of the divine majesty, a long and strong chaine to bind a most cruell enemy, 12.13.

Vers. 2. And bound him a thousand yeares] That is, he should not stirre up the lusts of men,* 1.236 to make warre against the Saints of God. See 8, 9. verses. What he was hindred from when he was bound he attempted to do when loose.

* 1.237And shut him up and set a seale upon him] That is, upon the dore of the bottomlesse pit, lest hee should breake out before his time.

* 1.238Vers. 6. Blessed and holy is he that hath part in the first resurrection, and shall reigne with him a thousand yeares] There are two common interpretations. Some understand the

first resurrection from the death of sin, and a reigning in heaven a thousand yeares, they interpret eternity and a further degree of glory for such as are called forth to suffer. Secondly, others understand it literally, that then shall be a corporall resurrection of all the Martyrs to live with Christ a 1000. yeares. First, it cannot be a reigning with Christ in heaven, because it is something peculiar to those that are beheaded, a resur∣rection which followes that, they rise from sin before they dye, besides the 9. and 10. verses shew it cannot be meant of heaven. Secondly, it cannot bee understood of the corporall resurrection, the dead in Christ rise first, yet so that all the rest shall be raised in the same moment. Resurrection is used commonly in Scripture to expresse a high degree of advancement after a low ebbe of misery, Ezek. 37. Esay 26.19. Those that were beheaded shall live.

Priests of God] That is, sanctified to offer spirituall service.

Vers. 7. Satan shall be loosed out of his prison] Because the very acting of the power which he hath, is at the dispose of God.* 1.239

Uers. 8. Gog and Magog] There is scarce a darker passage than this about Gog and Magog, for we read them joyned together only twice, once in the Old Testament, Ezek. 38. & 39. ch. and in this place. All the Schoole-men almost follow the Glosse and Prosper, who hold that by Gog, an hidden and secret enemy of the Church is meant,* 1.240 by Magog an open enemie, therefore they have no cause to find fault with our writers who apply those things to Antichrist in and Antichrist out of the Church.* 1.241 Pareus interprets Gog and Magog to be those foure Angels bound at the great River Euphrates. ch. 9.14.

Gog signifieth Asia minor, having that name from Gyges the King thereof. Magog is Hierapolis the chiefe seat of Idolatry in Syria, built by the Scythians, and from them hath that name. So that by the land of Magog we are to understand Syria, and by Gog, Asia minor. And for as much as the Princes and people of Syria and Asia minor,* 1.242 were the most grievous enemies of the Jews, by whom they sustained the chiefest calamities after their returne before the coming of Christ: therefore by an usuall speech in the Jewish language, the mortall enemies of the Church, are called Gog and Magog. And in this sense John the Divine useth these names, Gog and Magog,* 1.243 to signifie the enemies of the Church, meaning not the same enemies whereof Ezechiel speaketh, but the like enemies of the Church, which should afflict the true Christians, as Gog and Magog afflicted the Jews.

Vers. 10. And shall be tormented day and night for ever and ever] Ever hath no end,* 1.244 but here is a plurality for ever and ever.

Vers. 11. And I saw a great white throne] A great throne] Because set for the great, that is, the universall judgement of the whole world; white] Shining with celestiall light and majestie.

The white colour in Scripture is used to represent purity and glory,* 1.245 here it signi∣fieth that the Judge shall give most just and uncorrupt judgement, and free from all spot of partiality.

Vers. 12. And the bookes were opened] There are two books, 1. Of Gods omniscience, in which all our speeches, deeds, thoughts, are registred. Psal. 139.15. Mal. 3.16.* 1.246

2. Of every mans conscience. Luke 16.9. Rom. 2.15.

And the dead were judged] The Apostle here speaketh prophetically, and putteth the past time for the future, they were judged, that is, they shall be judged.* 1.247

Vers. 14. And death and hell were cast into the lake of fire] That is, the dominion of death found no where but in hell.

CHAP. XXI.

Vers. 1. AND I saw a new heaven and a new earth] The interpretation of this (saith Brightman) may be taken out of Heb. 12.26. Heaven in this part of the Revelation is put for the more pure Church, and the earth for the degenerating Ci∣tizens thereof.

Vers. 2. New Jerusalem comming down from God] St Iohns new Jerusalem, and Eze∣chiels City * 1.248 and Temple, from 40. Chapter to the end (say some) are contemporary, and signifie one and the same thing.

Ob. Iohn saith he lookt for a temple and saw none. Sol. He meanes in comparison of the former manifestation they had of God, and those darke wayes he had shewed him∣selfe in, it should be as glorious as heaven it selfe, longè uberior manifestatio. Bright. No Temple in opposition to the Jewish Temple, but a Gospell-Temple. Mr. Bridge.

Vers. 3. Behold the Tabernacle of God is with men, and hee will dwell with them] A Ta∣bernacle is moveable, therefore (say some) this is not spoken of heaven. 2. Yet this glorious Church of Jews and Gentiles shall have ordinances.

Vers. 4. And God shall wipe away all teares from their eyes] The meaning is, he takes from them all sorrow and crying, and paine, as the Spirit explicates himselfe. Dr Sclater.

The phrase is taken out of Esay 25.8. and it is an allusion to the naturall affection of Mothers, which are wont to please little children crying, and to wipe away their teares. Pareus. à Lapide.

And there shall be no more death] Neither the first nor second.

* 1.249Vers. 8. But the fearefull] Here is a catalogue of the damend crue, and the fearefull are in the forefront, that is, those which are so afraide of bodily dangers and miseries, that they count it their best course to save themselves from such evill, by neglecting their duty.

And unbeleeving] Which give not credit to the word of God.

* 1.250Vers. 18. and 19. The State of this heavenly City is shadowed by precious stones, and gold, to signifie as well the durablenesse as the excellencie thereof.

Vers. 22. For the Lord God Almighty, and the Lambe are the Temple of it] This cannot be understood of heaven. See 24. & 26. verses.

* 1.251Vers. 24. And the Kings of the earth do bring their glory and honour into it] To the Church, not when in heaven. Mr. Burrh on Hos.

Vers. 26. And they shall bring the glory and honour of the nations into it] There shall bee a more glorious presence of Christ (whether personall or what it will,* 1.252 we determine not) among his people than ever yet was since the beginning of the world.

CHAP. XXII.

Vers. 2. AND yeelded her fruit every moneth] Were the trees so created at first, that if sin had never entred in (which hath brought into the world thornes, briars, sweate of face,* 1.253 and difficulty of living) they would have flourished alwayes laden with their fruites? This allusion here seemes to intimate some such matter, and perhaps Christ would never have cursed the Fig-tree that was void of fruit, when the time of Figs was not come, unlesse it ought to have borne figs at all times by the first nature thereof. Marke 11.13.

Vers. 4. And they shall see his face] Not that men shall have a beatificall vision of God here, but such a glorious discoverie of the will of God, that it shall be a beatificall vision in comparison of what was before seen.

Vers. 8. I fell down to worship before the feet of the Angell] See Rev. 19.10.* 1.254

Vers. 12. To give every man according as his worke shall be] Marke, he saith not to the worke, or for the worke, but to the worker, according to his workes. Perkins.

Vers. 15. And whosoever loveth and maketh a lye] Some apply it to hypocrisie, others to hankering after the old way of Idolatry.

Vers. 16. The bright and Morning Starre] That is, Christ, it is not unusuall to call any eminent person by this name. See Esay 14.12.

Vers. 17. And the Spirit and the Bride say, come] That is (say some) the Spirit in the Bride.

FINIS.

Notes

• * 1.1

  Mihi tota Apo∣calypsis val è obscura vide tur, & talii, cujus explica¦tio citra periculum vix queat tentari. Fateor me hactenus in nullius Scripti Biblici lectione minus proficere, quam in hoc obscurissimo vaticinio. Graserus.
• * 1.2

  Verbum ipsum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, id est, revelati∣onis, propriè scripturarū est, & à nullo sapi∣en••um saeculi apud Graecos usurpatum. Hieron. in cap. 1. Epist. ad Galat. Apocalypsis idem est quod Revelatio, quo nomine utitur Paulus, 1 Cor. 14. & Galat. Ribeta
• * 1.3

  Dr. Tailor on Rev. 12.
• * 1.4

  Mr. Cotton up∣on the Vials.
• * 1.5

  Mr Manton.
• * 1.6

  Languishing E∣phesus.
• * 1.7

  Smyrna was an old Town fa∣mous for one of the seven that claimed Homer the Poet to have been borne in them. These bee Smyrna, Pho∣dos, Colophon, Salamis Chi∣os, Argos, A∣thenae. Here Po∣licarpus was Martyred. Broughtons Require of Consent. She is called sweet-smelling Smyrna, that is, Myrrhe, or she that is more delightfull, than any pleasant and sweet spices, as is evident by that, that he reproveth no fault in her. Brightman.
• * 1.8

  Whether it was so called from Ptolomeus Philadelphus; so entitled for his love to his brother, or in mockage for killing of him; he loved him at the first, but after contempt of his love he killed him; or from Attalus Philadelphus, or were built by the first, and argumented by the second. Broughtons require of Consent.
• * 1.9

  Whether it was so called from Ptolomeus Philadelphus; so entitled for his love to his brother, or in mockage for killing of him; he loved him at the first, but after contempt of his love he killed him; or from Attalus Philadelphus, or were built by the first, and argumented by the second. Broughtons require of Consent.
• * 1.10

  Mr. Bur.
• * 1.11

  Alstedius.
• * 1.12

  Mr Perkins.
• * 1.13

  Vide Bezam.
• * 1.14

  In Asia] Mino∣ri scilicet quae est pars Asiae Mojoris. Ad has septem scri∣psit, quia in il∣lis diu docue∣erat. Alstedius.
• * 1.15

  Euseb. l. 3. c. 21.
• * 1.16

  Vide Bezam. Bifield. So the Lords day, as the Sa∣crament is called the Lords Supper, 1 Cor. 11.20. and the solemne Prayer, the Lords Prayer.
• * 1.17

  Mos Hebraeo∣rum erat, ut cùm populus erat convocandus, ut rem magni momenti & omnibus utilem audiret, tuba ex edito loco personarent aut hucci∣na, Hos. 5. & c. 8. Isay 58. Ribera.
• * 1.18

  Hic vestitus ta∣laris est symbo∣lum Sacerdotis, quia Sacerdotes V. T. ejusmodi vestibus induebantur. Geth. in loc. Vide Alstedium in loc. Cinctura est symbolum alacri∣ta••is & promptitudinis in administrando Sacerdotio, in defendendis piis. Gerh.
• * 1.19

  That is, power over hell and death, Claves sunt symbolum potestatis. Solent victori ••radi Claves portarum urbis. Gerh.
• * 1.20

  Ministers are called Angels, viz. such as by whom he re∣vealeth his good pleasure unto us. Angeli, id est, episcopi; pastores dicuntur illi stellae, quia debent lucere, & praelucere aliis, sanā dactriná, & sancta vita. Idem sunt stel∣lae in dextrâ Christi; quia ab illo defend untur adversum hosies. Alstedius in loc.
• * 1.21

  Mr Arrow∣smith.
• * 1.22

  His instruments, because like to him, as cruell, the De∣vill in Trajan say some.
• * 1.23

  Mr. Harris. It shall neither bee so long a time as the Devill and wicked men would have it, for then they must never come out, nor so little a while as they them∣selves would have it, for then they would never come in, or stay but a while, but God will rule by determining the time for their good. Bifield.
• * 1.24

  See 4.4.
• * 1.25

  Dr Rainolds against Harr. p. 482.

  Aeterna faeli∣citas dicitur corona, Primò, quia datur certantibus & vincentibus. Alludit enim ad pugiles, athio••os, aliosque luctantes in slatio vel agone, verbi gratia, Olympico. 1 Cor. 9.21. Secundò qu••a corona rotunda significat perfectionem & complexum honorum omnium & gaudiorum, principio & sine carentem instar circuli & coronae. Tertiò, quiae pretiosissima est instar coron•• gemmis exornatae. â Lapide.
• * 1.26

  Clemens Alex∣andrinus. strom. l. 3. Affirmat Nico∣laum cum haberet uxorem liberali forma atque zelotypiae esset suspectus post Christi ascensionem, reprehensus ab Apostolis propter zelotypiam. Quo crimine ut so purgaret, dicitur produocisse uxorem in medium, atque ut doceret, se ab omni ze∣lotypia alienum esse, permisisse, ut quicunque vellet, eam duceret, huic autem facto consentientem adjecit vocem, abu∣tendum esse non ad scorcationem, imò potius concupiscentius carnis domandas esse carne. Quod sactum atque dictum Nicolai diaconi sine judicio accipientes, inquit Clemens Alexandrinus, atque impurè, qui ejus haeresin persequuntur, impudenter effuseque scortantur, atque docent licere cum alienis uxoribas commisceri atque carne abuti. Rainold de lib. Apoc. tomo secundo praelect. 109.
• * 1.27

  Alludit ad con∣cionem illam Domini quae scripta est Ioh. 6. Item ad••locum Davidis Psal. 105.40. Beza. Significat vitam aeternam, non Christum ut aliqui interpretantur, quae manna dicitur absconditum, quemadmodum Paulus dicit vitam nostram absconditam esse cum Christo. Col. 3.3. dicitur manna propter delitias beatitudinis.
• * 1.28

  Dr Rainolds on Hos. 14.5, 6, 7. vses.
• * 1.29

  De hoc calculo varii sunt doct∣orum calculi. The Rhemists translate it a white Counter, This translation is false, unlearned and ridiculous. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 calculum, the word in both tongues signifies a stone properly, in which they used to write the names of them that were elected to ho∣nour or absolved from crime.
• * 1.30

  Nomen digni∣tate praestans. Pareus. Signum & indicium novitatis vitae. Iunius. Absolutorium in extremo judicio juxta promissionem Evangelii, Ioh. 5.24. Brightm.
• * 1.31

  Impostores blasphemias suas vocabant profunditates, profunda my∣steria, & ab∣strusam sapi∣entiam, longe perfectiorem quam quae ab Apostolis praedicaretur, Christus concedit esse 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 profunditates, sed Satanae, à malo Daemone ex Orco inspiratas, eoque aversandas & exterminandas procul. Pareus in loc. 1 Tim. 4.1.
• * 1.32

  A full injoy∣ing of himselfe Cartw. Pareus. Dr Tailors meditations from the crea∣tion.
• * 1.33

  2 Pet. 2.20.
• * 1.34

  Faciam glo∣riae meae con∣sortes. Pareus. Alba vestis ni∣tore maxime conspicuae gloriae erat insigne. v. 5. & 7.9. & 19.14. Pareus ib. Vestes albae symbolum. 1. perfectae sanctitatis ac puritatis. 2. dignitatis regiae & sacerdotalis. 3. laetitae. 4. triumphi adversus hostes. 5. glorìae. Confer. Apoc. 4. v. 4. cap. 6. v. 11. cap. 7. v. 13. Gerh. in loc.
• * 1.35

  Abbot against Bishop. Deus in Chri∣sto eos reddidit dignos gloria Coelesti. Luc. 20.35. Phil. 1.27. 2 Thes. 1.5.11. Gerh in loc.
• * 1.36

  Respicitur for••osse mos Judaeorum sacerdotalis. Lud. de Dieu. Vide D'espagne de la manducation du corps de Christ.
• * 1.37

  1 Tim. 3.15.
• * 1.38

  Dr Tailor.
• * 1.39

  Mayerus in Philol. Sac. Pareus. Vide Gerh.
• * 1.40

  That is, do as men doe in buying of com∣modities. 1. See thy want of it by viewing thy owne nakednesse. 2. Esteeme it in the just value of it. 3. Exchange all thy sinnes for this righteousnesse.
• * 1.41

  Dr Tailor. walke with mee in white.
• * 1.42

  Dr Featelie.
• * 1.43

  Thronus regis apud Orientales amplus & la∣tus est, lecticae instar, fulcris aliquantulum supra terram evectus ac tapetibus ornatus, adeo ut praeter sedem Regi propriam, alii quoque quos honore afficere cupit Rex in eodem throno sedes habere queant. Ludov. de Dieu. in loc.
• * 1.44

  Thronus, quem vidit in Coelo postitum, fuit is, de quo supra cap. 1.4. & cujus deinceps vicies octies in hac Apocalypsi fiet mentio, quia imperium & judicium Dei in omnia, quod hic thronus repraesentat, perpetuo vult nobis esse in conspectu. Pateus.
• a 1.45

  Cotton on 16. of Rev. Vide Brightm.
• b 1.46

  In this place and 10. ch. 1. v. there is a de∣scription of Christs sitting in his throne, and mention made of the Rainebow, that we may acknowledge that the throne of Christ is compassed with mercy, and that he shewes in his countenance when he manifests himselfe to his. The Rainebow is signum gratiae & foederis, Gods covenant of grace and mercy toward his Church, is alwayes fresh and greene.
• * 1.47

  Vide v. 6. & 5.8. Typus hic proponitur & totius ec∣clesiae, & sanctissimarum quae in ea quotidie funduntur precum & laudum, quae velut thymiamata per Christum Deo offeruntur{us} quatuor animalia praecones omnes & ministros verbi Dei notant. Hieron. August. Beda, Nam & homines sunt, c. 5.9. & inter thronum Dei & Seniores, quasi legati inter deum & opulum positi sunt, & Animalia sunt, id est vegeta & agilia, quia ad Dei mandata exequenda expeditos esse oportet: Alena oculis sunt ut hinc notetur eximia illa qua praedi∣tos esse oportet perspicacia & populenta rerum divinarum intelligentia, quatuor sunt ut quatuor orbis plagas obire & verbo Dei illustrare possint. Crankanth. defens. eccles. Anglic. Vide Brightm. & Gerh.
• * 1.48

  Mr Harris. See Brightman. All the ordi∣nances of God ••ere so cleare, as that you might see Christs face in them as in a mirrour of glasse. 2 Cor. 3.18. Mr Cotton on the 16. of Rev.
• * 1.49

  Sic oculata etiam erant Ezechielis ani∣malia Oculio vigilantia & perspicacia Do∣ctorum significatur. Oportet enim ceu Argos quosdam omni ex parte esse oculatissimos in ovibus pascendis, & curandis fidei suae Commissis, in Scripturis sacris scrutandis, in lupis à grege arcendis. Pareus.
• * 1.50

  Numb. 1.52. and thence to the end of the second Chap. Mr Mede.
• * 1.51

  Mr Mede.
• * 1.52

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hoc fuit Seraphi∣norum. Iesa, c. 6.3. Ter sanctitatem Deo acclamant: sive S. Trinitatom in Deo innuentia, sive infinitam 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ite∣rationem significantia. Est enim Deus ter sanctus, sanctissimus, sanctitas, & puritas ipsa, beatos angelos & homines sancti∣ficans. Pareus
• * 1.53

  August. Hie∣ron. Ambros. Orig. Hilar. Eu∣seb. Beda, Hu∣go, exrecenti∣oribut Prima∣sius, Marlora••us; intelligunt V & N Testamentum Gerh. Liber hic est ipsa Apocalypsis. Pareus. In the right hand] Because all the secrets revealed in it come from the decree of God, and are ordered by his providence. Deut.
• * 1.54

  Christus Leoni comparutur 1. Propter ro∣boris excellen∣tiam, 2. Propter heroicum animum. 3. Propter principatum, Leo rex animalium. 4. Propter vigilantiam. Gerh.
• * 1.55

  Agnum reprae∣sentare Chri∣stum non est du∣bium, modo vo∣cabatur Leo ob dignitatem & potentiam, Leo enim rex animalium robore superant omnia; nunc agnus ob innocentiam & victimam. Jes. 53.7. Nec aliud duo agni quotidie mactati sub lege significabant, nisi Christi victimam jugiter efficacem. Joh. 1.29.36. 1. Pet. 1.19. Pareus.
• * 1.56

  See Zac. 14.20. Cytharae sunt symbolum, 1. Laudis divi∣na. 2. Gratiarum actionis. 3. Laetitiae. Psal. 33.2. & 149.3. Psalm. 150.3. Gerh.
• * 1.57

  Christians hearts are well figured out by golden vialls vessells narrow beneath and wide upwards.
• * 1.58

  Dr. Crakan∣thorpe against Spallatto. Rev. 8.4. Mr. Hildersam.
• * 1.59

  Canticum novū dicitur pro exi∣mium. Apoc. 14.3. Pareus.
• * 1.60

  See Dan. 7.10. Quia angeli astant coram throne Dei pa∣rati ad exequendum ejus mandata. Psal. 130.20. Dan. 7.10. Heb. 1.4.
• * 1.61

  Vide Pareum.
• * 1.62

  See 19.11. See Psal. 45.6. Dr Sibbes. Ministers are called whit•• horses, 1. Horses in that God useth them in his battailes against sin, Satan, the world and wicked ones, and white for the purity of their doctrine and integrity of their lives.
• * 1.63

  By the bal∣lance is meant the Scripture faith Pareus, which Here∣tickes pretend. See Lam. 4.8.
• * 1.64

  Justice is painted with a paire of ballances.
• * 1.65

  Equus hic dici∣tur 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quod significat viridem colo∣rem, eum qui ad pallorem tendit cujusmodi hoc autumnali tempore arborum & vitium folia conspicimus quae deficiente succo nunc defluunt. Pareus.
• * 1.66

  Vide Cornel à Lapide.
• * 1.67

  Vide Bezam, & Mede.
• * 1.68

  Soules] i.e. The persons which were martyred. under the Altar] Bcause their martyrdome was a certaine sacrifice. 2 Tim. 4.6. Phil. 2.11.
• * 1.69

  River.
• * 1.70

  Thorndikes right of the Church in a Christian state. ch. 5.
• * 1.71

  White was e∣ver the colour of joy, 2 Sam. 6.14. Stola Albae principium glo∣riae caelestis de∣figuant. Pareus.
• * 1.72

  B. Lake. The whole Easter weeke Christians wore wh••te apparell, they were baptized then, and wore white after. The weeke some while after Easter was called Dominica in albis and Whitsontide from white, See Mede.
• * 1.73

  Esay 13.10. Mede.
• * 1.74

  See Ezek. 9.4.
• * 1.75

  Quaerunt Pa∣pista ubi erat ecclesia ante Lutherum & quinam fuerint? Audiant Johannem, cum antichristus videbitur omnia pessundedisse, erunt tamen 144000. signatorum. Pareus.
• * 1.76

  Cartwright in his Annotati∣ons on Rhem. Testament.
• * 1.77

  Despagne his new observati∣ons upon the Creed. p. 172.
• * 1.78

  Dan praeter∣mittitur, non quod Anti∣christus ex illa tribu naciturus esset, quod Scriptores Pontificii con∣tendunt sine ullo fundamento; sed quia tribus illa à cultu Dei ad idola jam olim defecerat, & se cum gentibus permis∣cuerat, Iud. 1.13. Vide Amos 8.14. Spanhem. Dub. Evang. parre prima. Dub. 4 Down of Antich. l. 2. c. 12. Mede & Pareus in loc. Ephraim is not spoken of neither as being with Dan a Ringleader of the Israelitish Apostasie (Jud. 17. c & 18.) but that the number of 12. notwithstanding may be filled, Levi is set for Dan, and the name of Joseph tacitly supplies Ephraims.
• * 1.79

  Palmae erant antiquitus signae victoriae. The Palme here mentioned is the Date tree, and not that which wee call palme. Cartw. on Rhem. Test.
• * 1.80

  Mir•• haec 〈◊〉〈◊〉 est sangui•••••• Christi non ru∣befacientis vel inquinantis, sed dealbantis ac mundantis. Gerh.
• * 1.81

  Despagne his new observati∣ons upon the Creed. 166.167.
• * 1.82

  Alludit ad thronum Dei in templo, hoc enim mox nominabit, in eo enim Deus sedebat in sancto sanctorum super propitiatorium & Cherubim. à Lapide.
• * 1.83

  Beza. Serviunt ei sine intermissio∣ne in Coelo, cu∣jus typus fuit templum Hie∣rosolymita••um. Heb. 9.24. Gerh
• * 1.84

  Metaph. à matre filioli lachrymas ab stergente. Esai. 66.13. Ribera. Gerh. à Lapide. Alsted.
• * 1.85

  Silentium est felicitas, seu respiratio ec∣clesiae à perturbationibus. Alstedius.
• * 1.86

  Vide Bezam. Heb. 13.15. & 7.24.25.
• * 1.87

  Sicut thymia∣ma ex veriis aromatum ge∣neribus confici∣ebatur, ita Thymiama hoc quod Deo Christus obtulit, ex variis Sanctorum omnium orationibus velut variis aromatibus constatum erat; quae diversis modis, diversis linguis, diversis votis, à diversis imò omnibus Sanctis Deo fundebantur. Cra∣kanth. Defens. eccles. Anglic. c. 56.
• * 1.88

  See Rom. 10.9, 10.2. Tim. 2.19.
• * 1.89

  Dr Tailor on 12. of Rev.
• * 1.90

  Mr Cotton.
• * 1.91

  Dr Tailor on 12. of Rev. 4.
• * 1.92

  Id ib.
• * 1.93

  Id ib.
• * 1.94

  The Heresie of Arrius say some.
• * 1.95

  Under this Starre both Mahomet and also the Pope of Rome is to be comprised. Brightm. Whitakerus de eccles. controvers. secundae, quaest. tertia, c. 3. Vide Pateum. & Deut.
• * 1.96

  Hoc est fa∣cultas expro∣mendi & docendi Diabolicas opiniones. Erit ergo regnante Antichristo generalis quaedam eclipsis. Whitak. ubi supra. Vide Pareum.
• * 1.97

  Whitaker-Deut.
• * 1.98

  Brightman.
• * 1.99

  They have Crownes of gold upon their heads, they prevaile much, and have great reverence and authority where they come. Mr Hildersam. Vide. Pareum. Brightman would have both the Saracenes and the Monkes and Fryers here meant.
• * 1.100

  Mr Hildersam. The sting in the taile, the propagation of the Mahometane heresie, say some, the smoake of which in the beginning of the Chapter rose out of the bottomlesse pit; they first conquered the nations, then infected them.
• * 1.101

  Both passively and actively, both destroy∣ed and de∣stroying, as Danaeus observeth, because he destroyeth many others, and at length is destroyed himselfe. 17.11. 1. Spiri∣tually, 2 Thes. 2. 2. Corporally, Rev. 18.8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 significat perdere & funditus evellere.
• * 1.102

  1. Per carni•• assumptionem. Ioh. 6.28. Sic Psal. 72.6. Esa. 64.1. 2 Perverbi prae∣dicationem. 3. Per auxilii ex∣hibitionem. Ex. 3. v. 8. Esa. 41. v. 4. 4. Per poenarum inflictionem. Gen. 11. v. 5. c. 19. v. 24. Cum primis hic ad tertium membrum respectus habetur. Gerh.
• * 1.103

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 deducitur diminutivum primum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, secundum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, tertium 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: proinde ac à Latino liber diminuitur libellus, indeque libellulus, & libellunculus, hoc ergo tertio diminutivo significatur hunc librum satis minutum fuisse & exiguum. Porro hic libellus est ille de quo cap. 5. v. 1. à Lapide.
• * 1.104

  The word here rendred roaring doth properly signifie the ••owing of Oxen and such beasts; Lyons roaring is called by three other names in Greek. Brightman. Pareus.
• * 1.105

  No more to that effect, but that the ancient prophecies should be quite fulfilled. Thorn∣dikes Review p. 172.
• * 1.106

  Ezek. 2.9. See Ezek. 3.1.
• * 1.107

  Perkins.
• * 1.108

  Mr Bur. on Hos.
• * 1.109

  Pareus. This setteth forth the Pri∣mitive state of the Christian Church exactly conformable to the rule of Gods Word. Mr Mede.
• * 1.110

  Cottons bloudy Tenet Walshed. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Cal∣cabunt, id est, conculcabunt, proterent affligendo scilicet & contemptui habendo. Alii malunt frequentabunt quia 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 saepe idem est quod 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Alsted. Vide Down Diatrib. de Antichristo part. 2da p. 608, 609, 638, &c.
• * 1.111

  Duos testes in∣definitè succes∣sionem aliquo∣rum assertorum doctrinae Evan∣gelii adversus Antichristum intelligamus. Definitè tamen dicuntur duo, tum quia pauci erant, respectu locustarum qui orbem Christianum replebunt: tum quia duo ad firmandum testimonium in quovis judicio sufficiunt. Pareus.
• * 1.112

  Dr Prid orat. de duobus testibus. Vide Pareum. By two witnesses is meant a few faithfull Ministers which God will raise up here and there amidst the power of darknesse in greatest strength of the Antichristian reigne, the Apostle used the number of two, because the Law of God requireth so many witnesses for necessary triall of a matter in controversie. 2. He evidently alludeth unto Zach. 11.14. Cartw. on Rhem Test.
• * 1.113

  By the two wit∣nesses, whether we understand the Scriptures in the two Te∣staments (as Austen) which are overcome in Popery, and their own traditions made equall, or rather set above them, or else the zealous and sincere professors of the Word of God, who both by their Doctrine and Conversation give witness unto the truth of it, it com∣eth all to one, for Antichrist is an enemy both to Scripture and Scripture men. Dr. Taylor. See him on 12. of Rev. p. 216.
• * 1.114

  ••ent.
• * 1.115

  Mede. Cocceius in 2 Tim. 2.23. Qui exponit duos Testes Dei (verbum vet. & Novi Testamenti) dicit hoc nihil aliud esse, quam ver bum Dei in magno illo regno gentium ostentui quidem esse publicè, sed abnegata & non percepta illius vi ratque vitute pro cadavere ipsis esse; neque enim vivum & efficax esse in istit spiritualiter mortuis.
• * 1.116

  Whether you understand it physicè, killing them as men, or Metaphoricè killing them as witnesses.
• * 1.117

  Deut:
• * 1.118

  Down. of Ant. l. 1. c: 2:
• * 1.119

  Mr Hues. Domininostri & Christi] Kaì exegericum est, pro Domini nostri, qui est Christus, sicut passim Aposto∣lus, Deus & Pater, pro De∣us, qui est Pa∣ter. Pareus.
• * 1.120

  Fata imperii & fata Eccle∣siae.
• * 1.121

  Dr Taylor.
• * 1.122

  Dr Taylor.
• * 1.123

  Woman in this booke signifi∣eth three things 1. Idols, because they are as enticing and alluring as wanton women. 2. Idolaters goe a whoring after them, as uncleane persons after light women. 14.4.2. The City of Rome, the seat of Antichrist. 17.3. 1. Because in her outward pompe and glory she is opposed to the chaste spouse of Christ, whose glory is all with in. 2. Because with her the great Kings of the earth have committed fornication. 17.2.3. 3. The true Church, and so is the word taken here. Dr Taylor.
• * 1.124

  The Church hath 1. Its originall from heaven 2. Its tendence is to heaven. Heb. 11.14.16. 3. The Churches conversation is in heaven. Phil. 3.20. 4. It is dependent up∣on heaven. Iames 1.17. Mr Arrowsmith.
• * 1.125

  A forma in qua apparuit, & ab estutia atque officio, est enim omniumastutis∣simus, & omni∣um imptarum astutiarum au∣ctor. Zanchius. Dr T••ilor. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.126

  Dr Tailor.
• * 1.127

  13. ch. 2.
• * 1.128

  Id ib. The Dragon employed the seven heads and ten hornes, that is, the po∣licie and strength of the Romane state especially to suppress the true religion, and overthrow the Church.
• * 1.129

  Pro trahebat. Graecè est 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quod sig∣nificat caudae ictibus devol vere, indéque mittere in terram, ut casu elidantur & occidantur. à Lapide.
• * 1.130

  In loc.
• * 1.131

  Brightman.
• * 1.132

  Dr Tailor. ib.
• * 1.133

  Woman signi∣fieth here a multitude, the Church mili••ant.
• * 1.134

  Idem ubi su∣pra.
• * 1.135

  Ezek. 4.5, 6.
• * 1.136

  Dr Tailor ubi supra.
• * 1.137

  See Iosh. 5.5.14. & Rev. 9.11.
• * 1.138

  Dr Tailor. Draco iste vo∣catur magnus, 1. Ob potentiam in impios, Eph. 2.2.2. Ob regni amplitudinem, ad quod pertinent omnes impii. Gerh.
• * 1.139

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.140

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.141

  Dr Taylor.
• * 1.142

  Luke 10.18.
• * 1.143

  Dr Taylor.
• * 1.144

  Psal. 118.16.
• * 1.145

  Psal. 2.
• * 1.146

  Weemes.
• * 1.147

  Hoc est, sponte & imperterri∣to animo sese propter sanguinem agni morti & martyrio subjecerunt: seu ut Beza vertit, animae suae prodigi fuerunt usque ad mortem. Animam hoc est vitam diligere dicitur qui nihil habet hoc vita Charius. Contrà non diligere animam suam, qui non dubitat illam perticulis & morti ipsi objicere; si gloria Christi & necessitas ita flagitat. Glas. Grammat. Sac. l. 3. Tract. 3. Vide Bezam.
• * 1.148

  Per tempus tempora & di∣midium tempo∣ris intelligun∣tur anni tres cum dimidio. Gerh. Dan. 7.2. and 12.7.
• * 1.149

  That is, the Arrian Heresie, see Pro. 28.15. Triplex flumen denoratur. 1. Tentationis, quae fit per blanditias, ampla promissa bonorum temporállum & voluntatum hujus saeculi. 2. Persecutionis. Psal. 65.8. Psal. 124.4, 5.3. Haeresium. Gerh.
• * 1.150

  Rom. 9.29.
• * 1.151

  Dr. Taylor.
• * 1.152

  Down Diat. de Antich. parte 14. l. 1. c. 5.
• * 1.153

  Quod Johan∣nem hanc besti∣am vidit è ma∣ri ascendere, eo significatur Ro∣manum imperi∣um ex multis populis confluentibus extitisse, Apoc. 17.15. & ad fastigium illud pervenisse. Gerhard.
• * 1.154

  Deut.
• * 1.155

  See 2 Thes. 2.9.
• * 1.156

  He speaks (say they) of the e∣ternal transacti∣ons between the Father and the Son. Si quis bene contulerit locum hujus libri. 17.8. inveniet trajectionem hic esse vocum, & ipsum librum dici 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ab origine mundi, conscriptum scilicet, similitudine sumta à bene moratis civitatibus, ubi ab initio conditae urbis extant perpetua monumenta quae civium nomina continent. Merito autem hic liber ab eo nomen accepit qui ab aeterno erat destinatus ut omnium Sanctorum, inter quos eminent martyres, caput esset. Vide Heb. 11.40. Grotius.
• * 1.157

  Causaub. of the Incarnation of Christ.
• * 1.158

  Mr Ball on the Covenant. Nempe sacra∣mentaliter sub sacrificiis & Agno Poschali. Wollebius. Vide Pareum. Per Agni li∣brum intelligit constantissimam Domini de suis salvandis Sententiam, illustratam 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, perlibri Allegoriam ut ex praxi nostra in iis memoria tenendis, quae nolumus excidere; concludemus, Agnum illorum, quos in librum suum retulit, nun∣quam futurum esse oblitum. Dr. Prid. in orat. 4ta.
• * 1.159

  Servus servo∣rum Dei, loqui∣tur ut Draco, idem, ut Dia∣bolus, Apoc. 12.9. hoc enim, sese effert super omnem qui di∣citur Deus; quasi ipse totius mundi princeps esset. Episc. Down.
• * 1.160

  Mede.
• * 1.161

  Down. Diat. de Antichrist. l. 1. c. 5.
• * 1.162

  Receive the mark of the beast] That is, such as receive some indelible character of the Beast, as their Secular Regular priests, and all that receive religious orders from the Church of Rome, so 16.2.9. Cotton on Rev. 16. Such is the absurd perverseness of the Papists, that in other parts of Scripture which are simple and plaine they do hunt after mysticall and allegoricall senses: but in this Book of the Revelation which is most mysticall and alle∣goricall, without all reason they insist in the literall sence; as in this Chapter they understand the marke of a reall visible marke, and the image of a materiall Image animated and made to speake, and the fire of materiall fire brought down from heaven. Down. of Ant.
• * 1.163

  Down. of Ant. l. 1. c. 7. see more there.
• * 1.164

  Levit. 9.24. 1 Chro 21.26. 1 Chron. 7.1. Iohn saith in the sight of men. Not that they have done so indeed, but only that they have made men believe so.
• * 1.165

  Down. Diat. de Ant part. 1. l. 6. c. 4. Every resolv'd papist hath the marke of the Beast, his name, and number of his name.
• * 1.166

  In the fore∣head] That is by outward profession, and in the right hand] that is, by operation, as the ordinary gloss expounds it. Subjection to the Pope, and acknow∣ledgment of the See of Rome. See Down. of Ant. l. 1. c. 〈◊〉〈◊〉 the Popes Vassals are named after him, even as Children beare the name of their Fathers, and must be called of the Pope, or Papa, Papists. The number of his name, that is, to live in subjection to the See of Rome and to profess themselves to be Romanes.
• * 1.167

  Romana ececl∣sia unde Anti∣christus sit pro∣diturus. de Di¦eu. Accommodatissimum sane nomen, siquidem in Italia dominatur, in qua olim Latinorum erat regnum. Latina Biblia fon∣tibus praefert. Latinè ministri ejus cultum sacrum administrant. Latinè bullas suas scribunt. Wollebius. Vide Pareum.
• * 1.168

  Saxonicè Mar∣in Louther; Graecè David Chytraeus. He∣braicè Johan∣nes Calvinus. uti & Beza Antitheos red∣dere hunc numerum 666 annotarunt Lindanus & Bellarminus. à Lap.
• * 1.169

  Down. Diat. de Aut. part. 1. l. 6. c. 4.
• * 1.170

  Ezra 2.13. 1 Kings 10.14. Episc. Down. ubi supra.
• * 1.171

  Romane, or Latine.
• * 1.172

  See 9.4.
• * 1.173

  Forbes.
• * 1.174

  Per hoc signifi∣catur celerri∣mus evangelii cursus. Gerh.
• * 1.175

  Mede. Not that it was eternally preacht, Rom. 16.25. but 1. Because it proceedeth from the eternall Counsell of God. 2. It containeth the words of eternall life. 3. It re∣maineth for all eternity. Dr Taylor on Time.
• * 1.176

  Dr. Taylor.
• * 1.177

  Pareus. Toti quae praefi∣det orbi. Vide Down. Diat. de Ant. l. 1. c. 7.
• * 1.178

  17.9.
• * 1.179

  Vrbem quam dicunt Romam. Rev. 17.18. Distinctionem quandam com∣menti sunt in∣ter Paganem Romam & P••∣panam. Illam enim Babylonem esse facile concedunt, hanc autem negant. Down. de Ant. It must be Rome Christian as it appeares from a double departure, 1 Of Babylon from the Church, Rev. 17.1. Apostasie is peculiar to Christians. Babylon is called a Whore. 2. Of the Church from Babylon, Rev. 18.3. the Temple of God is the seat of Antichrist, saith Paul.
• * 1.180

  See Dan. 32.33. Job. 20.16. Deut. 32.24. Job. 6.4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 respondet Hebraeo Chemah, Quod significat quandoque venenum, Psa. 58.5. Sed potest ufitata significatio vocis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 retineri. Dicitur vinum irae, quia Deus ex justa indignatiene tales seductiones & excaecationes permittit, ut con∣cemptus Evangelii puniutur, 2 Thes. 2.10. Gerh. in loc.
• * 1.181

  In the Lord.] That is, saith Mede for the Lord, as Ephes. 4.1. rather in the faith of Christ being in∣corporated in∣to him, as Rom. 8.1. and 16 7. In Domino mo∣riuntur, qui∣cunque per fidem uniti & conjuncti Christo, in unum quasi corpus cum e•• coalescunt. Rainold de lib. Apoc. praelect. 80. Mori∣untur in Domino, id est, propter confessionem nominis ipsius, in vera fide in Christum, in vera Dei invocatione, Rom. 16.12. 1 Cor. 7.39. Gerh.
• * 1.182

  Opera eorum, i.e. Merces o∣perum, quae ex gratia datur. Gerh. Rainold. ubi supra.
• * 1.183

  Pareus Ribe∣ra, à Lapide. Dum splendet stangitur. See Rev. 4.6.
• * 1.184

  Brightman.
• * 1.185

  Cotton.
• * 1.186

  Zonae aureae denotant prae∣clara Spiritus sancti Charismata, quibus sunt instructi. Gerh. in loc.
• * 1.187

  Brightman.
• * 1.188

  Bullinger and others thinke these vialls im∣port onely temporall and bodily plagues, Brightman and some others will have them onely Spirituall, but they are mixed. Cowper.
• * 1.189

  Cotton. As Antichrist rose by seven trumpets in the 8. Chapter; so he shall fall by seven vialls, they shall be poured on the whore of Babylon, Papists and wee agree in this, but differ in the other, who shall be the whore, we say the Church of Rome, and some of them also. Destruction comes upon all those that joyne with Rome, the earth, the common people, The S••••i ditionem Romanam, Rivers, those that carry abroad her trumperies, the Sun, the highest authority that holds on Rome.
• * 1.190

  Upon the con∣fluxe of all sorts at Trent. Brightman. Pareus. Those deadly decrees are written wi••h the blood of Heretickes. Cotton.
• * 1.191

  Chemnitius, Iunius, Cha∣mier, Whita∣ker, Raynolds, Perkins and Ames.
• * 1.192

  See 5.6, verses. Cotton. Vide Pareum.
• * 1.193

  Q. Eliz. with the consent of her Parliament, saith Mr Cot∣ton.
• * 1.194

  The word translated Altar signifieth pro¦perly an Altar for beasts that are slaine, though some∣times it be put for the Al∣tar of Incense. as 8.3. Which is also a signe of Christs death in like manner.
• * 1.195

  That is his kingdome, as the following words explain, and the fami∣liar phrase∣ologie of scrip∣ture doth evince. Dauids throne is put for his kingdome, and Satans for his ch. 2. & 13. Forbes.
• * 1.196

  It is an allusion (say some) to the stratagem by which Cy∣rus made him∣selfe Master of Babylon, ha∣ving cut the river and turn∣ed Euphrates into many lit∣tle Channels.
• * 1.197

  Out of their mouthes, that is their commands 3. That is, Car∣dinalls Bishops and Jesuites. Jesuites are frogges, 1. Vn∣cleane. 2. Make a noise in the darke. 3. They arise out of putrefaction and live of it. 4. Are animalia amphibia, one while in the earth, another while in the water; so they seeme lay-men and Priests. 5. As Pharoahs frogs, they go into the Kings bed-cham∣ber. These frogges by the common consent of Catholicke expositors are the rabble of Popsh Fryers Priests and Jesuites. Mr Perkins. Animal impudens, obstreperum, loquax, coaxatione & garrulitate intolerabile. Vide Fenneri Theol. p. 229.
• * 1.198

  There were foure beasts in Ezekiell which persecuted the Church of the Jews, here is mention made, but of the Beast, because this hath as much cruelty as all the other. B. Vsher.
• * 1.199

  That is, to get a great battell against Christ and those Christian Princes that have been studious in the reformation of religion.
• * 1.200

  Brightm.
• * 1.201

  Cotton.
• * 1.202

  Vide Gerh. in loc. Because there at the univer∣sall slaughters of the beast the troopes or bands shall bee destroyed. For Arma signifieth destruction, Gedon or Geddon a troop, Army. Mede.
• * 1.203

  Cotton.
• * 1.204

  See 11.
• * 1.205

  Brightman.
• * 1.206

  See 28. Esay 17.
• * 1.207

  Down. Diat. de Antich. l. 1. c: 5.
• * 1.208

  Id. ib.
• * 1.209

  Regnum aut Imperium Ro∣manum.
• * 1.210

  Abbot against Bishop.
• * 1.211

  Vrbs Septi. collis is its common Epi∣there.
• * 1.212

  I heard one in Cambridge, wittily argue thus from the letters of Papa, P. Poculum. A. Aureum. P. Plenum. A. Abominationum, to which the respondent no lesse wittily replyed. Profecto Domi∣ne hoc est literatissimum argumentum.
• * 1.213

  Vt summus olim Pontifex. Exod. 28.36. in frontali in∣scriptum gestabat titulum hunc Sanctitas Jehovae: Ita Romanus Pontifex in sua tiara, hoc ipsum nomen, mysterium. Down. Diat. de Ant. l. 1. c. 7. Vide Quistorpium. Alsted.
• * 1.214

  B. Mortons appeale. ch. 4. Sect. 15. Babylon mysticall here is the fear, or chiefe City of Antichrist, resembling the Assyrian Babylon in pride, idolatry, filthiness, and especially, in most cruel persecution of the Church of God Down. concerning Antichrist ch. 2. see more there.
• * 1.215

  Dr. Taylor.
• * 1.216

  Hoc est, inven∣trix, confirma∣trix, propaga∣trix & propugnatrix quarumvis idolomaniarum, doctrinarum damnabilium. Glas. Rher. Sac.
• * 1.217

  Perkins.
• * 1.218

  Symonds Pis∣gah Evange∣lica.
• * 1.219

  Down. Diat. de Ant. l. 1. c. 4. & alii.
• * 1.220

  Down. of Ant. l. 1. c. 3.
• * 1.221

  I am perswa∣ded that Pope∣ry shall never be established againe in this Kingdome, because the everlasting Gospell shall spread still more and more through all the Kingdomes of Europe, as ap∣peareth 14.6. otherwise how shall Rome fall? How shall the Jews ever be converted? Deut.
• * 1.222

  Mart. l. 12. Epig. 8. Down. of Ant l. 1. c. 2.
• * 1.223

  As the Eastern, and Chaldeon Babylon did a long time op¦presse the Church of the Jews, so this Westerne and Italian Babylon hath kept under most miserable oppression and thral∣dome the Church of the Christians. Dr. Taylor.
• * 1.224

  Aliquot electi delitescunt ad∣huc. Bright.
• * 1.225

  Dr Taylor.
• * 1.226

  Brightman. Beza vertir. accumulata pervenerunt.
• * 1.227

  Ier. 51.45.
• * 1.228

  Dr Taylor. Toties hoc in∣geminatun, ut gloriationem Romanistarum de magnitudine urbis & ecclesiae Romanae pudefaciat Prophe••ie. Pareus.
• * 1.229

  Vide Bezam. Intelligit deli∣cias secunda∣rum mensarum, confectiones delicatas, quibus Romanus clerus etiam his terve in die se farciens, tamen jeiunat. Pareus.
• * 1.230

  Lapis magnus suâ mole ruit, magno cum im∣petu; majori, si projiciatur; longè maximo, si projiciatur ab aliquo robusto & lacertoso. Alstedius.
• * 1.231

  Mr Bulklie on the Covenant.
• * 1.232

  Downames Summe of Di∣vinity. Vide Bezam & Pareum.
• * 1.233

  Soliti fuerunt veteres, quod etiam nunc fa∣clitatur, spon∣sum honorificè deducere, illique cùm celebrarentur nuptiae adesse & comitari, ut illa sociorum, amicorum, propinquo∣rumque frequentia nuptiis dignitatem, hilaritatem conciliaret. Hos novi mariti comites sponsi filios appellat Christus Matth. 9.15. Hi socii nominatim eligebantur, & vocabantur ferè ab ipsis sponsis, ut sibi adessent, & conviviis etiam, aliisque hilaritatis significationibus, quae exhibebantur, interessent. Iudic. 14.11. Matth. 22.14. Menochius de Re∣pub. Heb. l. 3. c. 21.
• * 1.234

  Vide ne scilicet adores. Ellipsis gravitatem facti denotat. Alsted.
• * 1.235

  Quadrant in Christumaptis∣simè sacri con∣textus omnes circumstantiae. Reverendissi∣mus Episc. Vsserius de Christianarum ecclesiarum successione & statu. l. 1.
• * 1.236

  Alii ante passi∣onem Domini tempus ligatio∣nis Satanae in∣choandum non existimant freti Ioh. 12.31.32. Quod quidem tum ad passionem Dominicam referri poterit, tum ad E∣vangelii quae illam subsecuta est, per orbem terrarum promulgationem, quo tanquam firmissimo vinculo ligatus est Satanas: atque ex tyrannide illa qua Gentes antea oppresserat, planè deturbatus. Episc. Vsser. ibid. Ligatus dicitur Satanas & in custodias inclusus, non ut omnino non seduceret, sed ••ne in omnes simul gentes, uti erat solitus, perversas atque impias religiones induceret; neve ita potenter ut antea, tantoque cum successu in mundo grassaretur. Id. ubi supra. Vide Pareum.
• * 1.237

  Id est, firmiter muniit, ne ulla∣tenus pateret exitus. Nam mos erat Hebraeis & vicinis gentibus quando firmiter munitum & obseratum volebant ostium, ut ei sigil∣lum apponerent. Sic Dan. 6.17. Matth. 27.62. Mede in Clav. Apoc.
• * 1.238

  A thousand yeares] Not a definite time as is meant in the beginning of the chapter, but an indefinite time, that is, for ever, as Psal. 84.10. a thousand yeares is a type of eternity.
• * 1.239

  Id est, recipies priorem potes∣tatem. Glos••a interlinearis.
• * 1.240

  Dr Prid. in Orat. tertia.
• * 1.241

  Some expound it the Papists and Mahome∣tans.
• * 1.242

  Plin. l. 5. c. 23.
• * 1.243

  Down. of Antich. l. 2. c. 16.
• * 1.244

  Pareus.
• * 1.245

  Elton.
• * 1.246

  Alludes to Dan. 7.10.
• * 1.247

  Mr Fennet.
• * 1.248

  Quae omnia (de Novo Tem∣plo &c. à capi∣te 40. usque ad finem libri) statum, formam, conditionem & fortunam ecclesiae Dei in N.T. designarunt, & gratiae regnum (à quo transitus fit ad regnum gloriae, ab Ezechiele quoque non minus quam à Johanne in Apacalypsi) eleganter expresserunt. Haffentefferus in Templum Ezech. sive in 9. postrema Prophetae capita.
• * 1.249

  He doth not meane those which are ever fearefull of their owne estates, lest they have not faith, or be hypocrites, that shall be damned, though these feares being excessive and ill grounded are faults.
• * 1.250

  Perkins.
• * 1.251

  See 22. c. 3.4. and Ezek. 48. vlt.
• * 1.252

  See Mr. Burrh. on Phil. 4.11. 3^d Sermon. p. 52
• * 1.253

  Brightman.
• * 1.254

  Johannes semel admonitus ite∣rum id non contendisset, nisi ex quadam tantum urbanitate prohibitum se credidisset. Lorinas in c. 10. Act. Apost. v. 25. Ejusdem opinionis est Viegas in. c. 19. Apoc. v. 10. & 22. v. 8. Verum verba Angeli pro urbana repulsa accipi nequeunt, sed pro necessaria prohibitione sunt intelligenda, inprimis si mandatum Adora Deum, & verba concisa Videne feceris, con∣sideremus. Rivetus in Catholico orthodoxo.