The sealed book opened. Or, A cleer explication of the prophecies of the Revelation. Together with the lessons that are to be observed from every chapter thereof, being cleerly explained. Intended chiefly for the discovery to all of that Roman antichrist, and that Rome her final destruction is surely at hand, by that blessed work of reformation happily begun in the several churches and kingdoms of Europe. / By William Guild D.D. and preacher of Gods word.

THE SEALED BOOK OPENED. Revelation.

CHAP. IV.

1. The Sense or Explication.

THe Visions that are set down and revealed to us in this Prophetical part of the Re∣velation, and begin here, are either for preparation, in this and the next Chap∣ter, or of prediction in these Chapters which follow.

This Chapter hath these four parts, 1 A Vision and description of the Ma∣jesty of God who is Author of this Book, from that excellent glory that is in himself. 2. From his royal throne whereon he sits, to verse 4.3. From the glorious troops of Saints and Angels who attend him, from v••rse 4. to 9. And lastly, from the doxology and manner of worshipping him, from vers•• 9. to the end: In which Vision we have, 1. The preparation to it, verse 1. and, 2. The participation of it.

Verse 1. AFter this I looked, and behold, a dore was opened in heaven: and the first voice which I heard, was as it were of a trumpet, talking with me: which said, Come up hither, and I will shew thee things which must be hereafter.

AFter this,) His relation to the Vision set down before, chap 1. of Christ walking in the midst of the seven gold∣en candlesticks, as if he should have said, after the former Vi∣sion, and such things that concerned the present estate of the Church, set down in the Epistles to the Angels of the seven Churches of Asia, I had another concern ng the future estate of the Church.

And (I l••oked) sayes he, wh••ch was not externally, or with the eye of the body, but (as chap. 1.10. being in the spirit, or in a trance) he same was internally or ••ntellectual, and in a word prophetical, whereby things a••e made known, either by revelation only, as future things were made to the Prophets, who were called therefore, Se••rs, or by representation only, but not revelation, as Pharao's dreame, and Nebuchadnezzars Vi∣sion, or bo••h by representation and revelation, as we see here, ob. 1.20. and 1.12 15 18 &c.

(and behold, a dore was opened &c) Whereby is signified, 1. That an entrance to see and know these heavenly mysteries was made, as likewise. 2. A fit opportunity to make them knowne to others, so called, 2 C••r. 2.12. And, 3. the gift also of utterance granted to him who makes them knowne to o••hers, Col. 4.3. for as God opens a dore of utterance be∣fore we can speak the mysteries of Christ, so likewise must he a dore of entrance before we can behold them.

(and the first voice, &c) Upon which opening of this dore we see that he also hears a voice, the Lord so, not only offering a new sight to his eyes, but information to the eare, which voice was as of a trumpet. 1. For rousing up to attention, he being to be acquainted with so great mysteries. 2. As most fitting be∣fore such an intimation and proclaiming such battels and foes with wh••ch the Church was to encounter.

(which said, Come up hither, &c.) The words then of this voice were partly mandatory, and partly promissory, not mean∣ing by Come up hither, a local motion of the body, but being

in a rapture, an elevation of the minde, and so a sutable dispo∣sition to the subject of this revelation.

The promise is and I will shew thee things to come, which is only proper to God so to do primarily and universally, as we see, Isa. 41.23. Others, Angels or men, do this but in some things, and from God who is omniscient; and as for some things that Satan or his instruments foretels, this either out of long experience from natural causes, collecting what may be the effects, or else by Gods permission to know such or such things, for the punishment of the wicked, whom whosoever consults, they shall finde his answers either deadly, or de∣ceitful.

Ver. 2. And immediately I was in the Spirit: and behold a Throne was set in heaven, and one sate on the Throne.

And immediately I was in the Spirit, &c.) That is in a rapture of my spirit, which was suspended a while in her ordi∣nary functions toward the body, that the more she might in∣tend all her powers towards these heavenly things that were to be revealed, the like whereof we see in Ezekiel and Daniel.

(and behold a throne, &c.) Here begins the description of Gods glorious Majesty, glorious in himself, and sitting as King of Kings on a glorious throne, so described, because being to foreshow the many changes that were to fall out in the world, and the sore troubles that his Church was therein to suf∣fer, therefore in the very entrie the Apostle, he and we, are drawne up to look on him as a King sitting in Maje∣sty and power, ruling and over-ruling by his providence what∣ever can fall out to his glory, his Churches good, and his ene∣mies confusion. This throne is said to be set in heaven, 1. Be∣cause a heavenly Majesty was to sit therein. 2. To show that this his throne is not subject to changes as earthly thrones and dominions are. And 3 that God rules after an heavenly man∣ner, in holinesse, justice, wisdome, power and providence, &c.

Ver. 3. And he that sate was to look upon like a Jas∣per, and a Sardine stone: and there was a rain-bow a∣bout the throne, in sight like unto Emerald.

This sitting signifies, 1. That he governes all the world as one that sits in his chaire at ease. 2. The setled government of his Kingdome void of perturbation or affection, which are incident to other Judges.

(and he that sate was to look upon like a Jasper. &c.) Here is then a description of Gods glorious Majesty, nor as he is in Essence, for so no mortal flesh can know him, but for our ca∣pacity by a resemblance unto that which we most h••ghly ac∣count of above silver or gold, to wit, precious stones, to which he gives that beautiful lustre and glory which they have, and therefore must be himself more glorious; also his glory is resembled to that of precious stones, because innate as it were, and not adventitious. 2. Neither like the glory or beauty of some things that quickly fade, but (like that of precious stones) is durable. And 3. as the precious stone set in gold, is the glory of it, so is he of his Church, compared to a golden Candlestick, and to Jewels, (as Malachi speaks) when he is pla∣ced or seated in their hearts.

Now the precious stones wherunto he is particularly resembled, are a Jasper of a green sad colour, and a Sardine which is of a red colour, the greene which is delightful to the eye signifying his mercie most delect••ble to the eye of faith, and the red fiery or bloody colour, signifying his justice, both which are in God, and ought not to be separate in our meditation of him.

About the Throne likewise whereon he sits, is said to be a Rain-bow, not of divers colours as the natural is, but like an Emerald, of a greene colour, representing thereby, that to his Church now through Christ he sits not on a tribunal of ju∣stice, as a terrible Judge, but on the th••one of grace, or mercie-seat as an amiable King, and reconciled Father, compassed with mercie, ever (as it were) greene and enduring, signified by the Emerald. And further to show that he has made a Co∣venant of mercy with his Church ever to endure, like that which he made with Noah concerning the not drowning of the world againe with water, therefore he is said here to sit upon a throne surrounded with that which is greene as an Emerald, and in figure like a Rain-bow.

Ver. 4. And round about the Throne were foure and twenty seats, and upon the seats I saw foure and

twenty Elders sitting, cloathed in white raiment, and they had on their heads crowns of gold.

Here the description of his Court or attendance, by which four and twenty Elders is meant the whole Church, now in the militant estate thereof. And as hereafter it shall be trium∣phant, or as it is so now in Gods Decree and after shal be in the execution thereof. Elders they are called, not in respect of age, but of spiritual knowledge and wisdome, and twenty foure in number, a certaine number being put for a compleat, but uncertaine number of the Sain••s, and having reference herein to the twelve Patriarchs, of whom came the Iewes, and the twelve Apostles founders of the Church of the Gentiles, both being joyned now in one number, to shew that both now make up but one Church, the partition wall being removed, and that under both Testaments there was ever but one way to be saved.

They are said likewise to be about the throne, (whereon the Lord sits as in the centre,) thereby to show either, 1. near accesse which they have unto him, even as Num. ••.2. The tents of the Tribes were pitched round about the Tabernacle of the congregation. And 2. their clear Vision they have of him by faith here, but far clearer which they face to face shall have of him hereafter.

Next there are seats ascribed unto them, 1. Thereby to shew that their Pilgrimage being past, they shall sit and rest from their labours. 2. To show their preferment of reigning and judging together with Christ, as we have it, Mat 19.28. and 1 Cor. 6.2, 3.

Secondly, they have white rayment, denotating two things, innocency here, and glory hereafter; which innocency, chap. 19.8. is called the righteousnesse of the Saints, to wit, that of Justification imputed, which is not justitia aliena, we being members of his body whose it is; and that of Sanctification, imperfect here, but perfected in glory hereafter.

Thirdly, they have crowns. 1. to denotate their royal dig∣nity here: and, 2. that according, to the Lords faithful promise they shall have (as the prize) the crowne of righteousnesse hereafter.

In like manner the white rayment shows that they are

Priests, and their crownes that they are Kings, and so as chap. 1.6. That we are made Kings and Priests unto God by Christ.

Ver. 5. And cut of the Throne proceeded lightnings and thundrings, and voices, and there were seven lamps of fire burning before the Throne, which are the seven spirits of God.

Here is shaddowed to us a twofold operation of the Maje∣sty of God sitting on his throne; the one flowing from his justice, being terrible to his foes, which is exprest by light∣nings, &c. as we see, Psal. 18.13. The other flowing from his mercy, and as a gracious God to his Saints, upon whom he sends downe the manifold graces of his spirit, figured by seven burning Lamps of fire, which serves for their illumination and purging, as we see it promised, Mat. 3.11.

And this Spirit being one, is said to be sevenfold, to express the perfection and fulnesse of grace, see Isa. 11.2. that is in himself, that the variety of the gifts thereof which he commu∣nicates to the Saints, and these seven Lamps also are said to be before the throne, to shew from whom all good things, whe∣ther edifying gifts, or saving graces descend, even from him who is the Father of lights.

Or by these ligh••nings, thunders, and voices, may be un∣derstood, the Word of God and the powerful operation there∣of, 1. by Illumination; 2. Humbling also by the Law and thundring terrors thereof. And, 3. comforting againe by the calme voice of the promises of the Gospel, so that Gods Word in its vertue for these effects, both Law and Gospel, pr••ceeds from God, as also from the co-operation of his Spirit, and the saving graces thereof, which by the Ministery of the Word are ordinarily communicated to his Saints, Rom. 10.17.

Ver. 6. And before the Throne there was a sea of glasse like unto Christall: and in the middest of the Throne, and round about the Throne, were foure beasts full of eyes, before and behind.

Here is set downe what John saw further before and about the throne: before, it was a Sea of glasse like unto christal, by which Sea is signified the world, which shall be judged by him who sits upon the throne, and is called the Sea, 1. because of

the continual instability thereof. 2. Having a sandy foundati∣on. 3. Stormie ofttimes, and ever full of rocks and dangers. 4. Fit for passage, but not for h••bita••ion. And, 5. whose wa∣ters are salt, Et quo pl••s sunt potae, plus sitiuntur semper.

Next it is said to be of glasse, signifying thereby the fragi∣lity thereof, having a glistering shew, but no durable solidity.

Thirdly, it is said to be like unto Christal which is cleare and transparent, which expresses that cleare sight that God has of all things therein, Heb. 4.13. Psal. 139.2, 12. as also it is said to be before the throne, insinuating that our actions are not subject to fortune, but governed by him who sits on the throne, and before whom the most secret thing is manifest. Followes, these that were in the midst and round about the throne, who are called four beasts, or more rightly four wights, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by which some understand Angels, called here four, be∣cause of their Ministery through all the four corners of the world: but I assent not hereto for these reasons, 1. Because, chap. 5.9. They say to the Lamb, thou hast redeemed us to God by thy blood, which the Angels that fell not cannot say. 2. Thou hast made us Kings and Priests, by which the faithful are onely meant, as we see, chap. 1.6. and 3. v. 11. they are expressely distinguished from Angels, wherof there is mention.

By these four wights then are understood the faithful Pa∣stors of the Church of God, 1. Called four in number, as sent out to all the four corners of the earth for gathering in the E∣lect. 2. Who are said to be in and about the Throne, to sig∣nifie their intime and near accesse to God. 3. Having eyes both before and behinde, to note their vigilancie and circum∣spection alwayes, as also that they look before to God, ha∣ving his glory ever before their eyes; and behinde, to man ha∣ving the good of their flock ever before their eyes, and them∣selves being midmen betweene God and his people; from God to them by preaching, and f••om them to God by prayer. 4. Al∣so ver. 8. they have eyes within to show, not only their spi••i∣tual knowledge, but their vigilancy over themselves, as well as others, remembring that to Timothy, attende tibi, and Acts 20.28.

Ver. 7. And the first beast was like a lion, and the second beast like a calfe, and the third beast had a face

as a man, and the fourth beast was like a flying eagle.

Here they are further described from their properties taken from four living creatures, because in these four the proper∣ties of all faithful Pastors are set forth, 1. Then they must be like the Lion, that is able for their charge and couragious for the truth 2. Like a Calfe that divides ••he hoof, that is pati∣ent in suffering as a Calfe when it is killed, and skilful to di∣vide the Word aright. 3. Like a man, being humane and prudent. 4. Like a flying Eagle, sharp-sighted in heavenly mysteries, and soaring in divine contemplation, and in affecti∣on seeking those things that are above.

Ver. 8. And the four beasts had each of them six wings about him, and they were full of eyes within, and they rest not day and night, saying, Holy, holy, holy, Lord God Almighty, which was, and is, and is to come.

Moreover they are said to have six or many wings, to show their diligence and chearfulnesse in doing of Gods work to∣ward his Church, represented by the four and twenty Elders, the whole number of their wings, six apiece, being conforme, to wit, 24. wings.

Lastly, they are described from their uncessant praising of God day and night, ascrib ng to him three things, holinesse, omnipotencie and eternity; the first whereof is thrice repeat∣ed, 1. As one well sayes, quod uni tribuunt, ter repetendo tri∣num agnoscunt, holy Father, holy Sonne, and holy Holy Ghost, in that then that they sing thrice holy, note the Trinity, but in that they adde in the singlar, Lord God, note the Unity. 2. God is holy, originally, perfectly, essentially. 3. He is holy in his nature, holy in his word, and holy in his works; yea, he is holinesse it selfe, which no other is, nor should be called, whether they be holy by creation as Angels, or holy by communication as the godly, or holy by separation, as was Levi, and now are these who are set apart for the holy Mini∣stery.

Next, they ascribe to him omnipotencie, which consists in these two, 1. That he can do whatsoever he will, Matth. 8.2.

Next, against his owne nature and truth he cannot do; as, he cannot lie, Num. 23.19. for this were sinful weaknesse and impotency.

Lastly, They praise him from eternity, ab ante & post, as we say, who while he is, he was also before all time, and so shall be after all time, while as others that are, were not as men and An∣gels before time, and other creatures that now are, shall not be after time.

Ver. 9. And when those beasts give glory, and honour, and thanks to him that sate on the Throne, who liveth for ever and ever;

Here the song of the four wights is seconded by the four and twenty Elders, the one exciting and giving good example to the other; and the others following the same, as we see the ex∣hortation, 1 Cor. 11.1.

The four wights are said to give glory and honour to God, and ver. 11. God is said to be worthy to receive glory, not that man or Angel is able to give glory to him, as he doth both grace and glory to us, by donation, but by confession and ac∣knowledging that glory and honour is due to him.

Ver. 10. The four and twenty Elders fall downe before him that sate on the Throne, and worship him that liveth for ever and ever, and cast their crownes before the Throne, saying,

Thereafter the four and twenty Elders their behaviour is noted to be threefold, prostration, adoration, and submission. 1. In humility they fall down before him, as all are exhorted to do, Psal. 95.6. Next in adoration, they worship him and him only with religious worship. And 3. In submission they do hom ge to him, casting their crownes before the throne, and emptying themselves of all worthiness to have glory by their merits, they ascribe the same only to the Lord, his free gift and grace, Rom. 6.23.

Ver. 11. Thou art worthy, O Lord, to receive glory, and honour, and power: for thou hast created

all things, and for thy pleasure they are and were created.

Is set down the work for which they praise him, which is the work of creation, which though it seeme common with o∣ther men, yet the godly have a further comfort therein, to wit, that they are created to another end, as glory by the work of redemption, for which therefore they praise him in like man∣ner, chap. 5.9. Of this work likewise as they acknowledge him to be Author, so they declare that the motive thereof is his pleasure, and no necessity he had of the creatures, in heaven or in earth. 2. A l things were created for this end, to please and obey him. And 3. that being created good, he took plea∣sure in them.

2. The Lessons or Application on the fourth Chapter.

Verse 1. AFter the first vision John gets a second, which shews that God continues and multiplies his favours on the godly, chiefly who make a good use thereof, as of the talents,) and (as John looked for more) on such who are in like manner desirous of more, John 1.16.

2. He looked, and was not disappointed, neither shall any be who looks up to God for grace, or growth of heavenly knowledge.

3. He could not see till a doore was opened to him, neither will we ever see heavenly mysteries till the Lord open the door of our minde and heart, Luke 24.45. Acts 16.14.

4. This, and the other Visions were seene in heaven, which shews that all that falls out on earth, are first decreed in hea∣ven, and the future to us, yet are they there present to God.

5. The first voice that talked with John was as a Trum∣pet, and so is the Trumpet of the Law, the first voice that talks with a sinner for his conversion, Isai. 58.1.

6 John is bidden come up thither, to shew that the know∣ledge of heavenly things requires a heavenly and elevated minde.

7. This also shews, that we should have, and attend Gods warrant for all our doings, and be bidden do, what we do.

8. God only is able to foretel all future things, because he is omniscient, and determines the event thereof, which is a great comfort to his own elect; therefore it is said here, I will show thee things that must be hereafter.

9. This also is for their warning, that trials and troubles must be; as also for the comfort, that their delivery, &c. must be, and shall be in like manner.

ver. 2. Where it is said, that after this voice, bidding him come up, John was immediately in the Spirit, ravished up: we see the effect of Gods effectual calling, dat quod jubet, Phil. 2.13.

2. Heavenly mysteries transcend humane capacity, to the clear apprehension whereof, seeing the body is a let, we should be content to be dissolved, that our knowledge in part may be perfected in whole.

3. After hearing he sees: so if we hear as we should, we shall see what we would.

4. He sees one sitting on a Throne: in all conditions then and changes, let us look to God as a King that rules the world, and will be Judge of all; a comfort to the godly, and terror to his enemies.

Ver. 3. We see by this representation mans dulnesse, to whose capacity God condescends by expressing heavenly my∣steries by earthly things.

2. Justice and Mercy that are in God conjoyned, let no man separate them.

3. Seeing now through Christ he sits on a Throne of mer∣cy and grace, therefore with a holy boldnesse and confidence let us draw near unto him.

Ver. 4. The clear and near sight that the Saints have of God in heaven being about his throne, ought to make us long to see that blessed Vision, Psal. 42.2.16.1••. and their neare accesse here by grace showes also the happy estate on earth.

2. By the description of sitting clothed in white, and crowned, we learne, that if we would sit and rest there from our labours, let us walk in Gods wayes here, as also if we would be clothed there with glory, let us be clothed here with grace; and if we would be crowned there as triumphant victors, let us with Paul, fight that good fight here, and run that race that is set before us.

Ver. 5. By the thundrings and lamps, we learne, that in justice as God is terrible, and shall be to his foes; so in mer∣cy he is bountiful in best things to his elect. Also in his gra∣cious dispensation toward the godly for their conversion, the terrour of the Law must precede to humble, before the com∣fortable warming of the Spirit and variety of his graces follow.

Ver. 6. Seeing the world is compared to a Sea, wherein many make shipwrack, let us balast our soul well with grace, carry no high saile of pride, look well to the compasse of Gods Word, eschew rocks and sands, and steer aright to the haven of happinesse.

2. Seeing the world is like a Glassy and brittle Sea, confide not therein.

3. Seeing it is before the Throne, and clear like Christal to him that sits thereon, let none expect that any thing can be hid from him; and let the godly comfort themselves here∣by, that God sees all their troubles therein, Exod. 3.7.

4. Out of the description of the four wights in this and the next verses, ver. 7, 8. Let Pastors learne their duties, to be watchfull, stored with knowledge, courageous for the truth, painful, patient, wise, diligent, and heavenly-minded.

Ver. 9. That which they specially ascribe to God is holi∣nesse, which we should therefore ever set before our eyes for our imitation.

2. Omnipotencie, which also against mightiest foes, and greatest dangers serves for our consolation.

3. His eternity, a comfort therefore that he who is our Fa∣ther and faithfullest friend, &c. never dieth, and so our com∣fort herein never fadeth, nor our help ever faileth.

Ver. 10. Here a happy harmony, the four wights go be∣fore in a good example exciting, and the four and twenty El∣ders follow the example given them; whence let us learne both to give good example, and to follow the same.

2. From these four and twenty Elders their falling downe, let us learne an humble gesture of our bodies in the worship of God.

3. The true object of all religious worship, is he onely who is eternal.

4. They did cast downe their crownes at the Lords feet, teach∣ing us in like manner to imploy our honour, or whatsoever is dearest to us for to honour him, and to cast the same downe at his feet.

Ver. 11. They ascribe all glory and honour to God onely, wherein let us imitate them, without ascribing any part there∣of to our selves for any worthinesse in us.

2. Seeing he has created all things, then he has power over the mightiest enemies of his Church, as the potter has over the clayie vessel, Psal. 2.9 Rev. 2.27. Exod. 15.6. to dash them in pieces.

3. As they praise him for the work of creation, so should we for that and all his benefits, and especially for our redemp∣tion, as they do, ch. 5 12.

4. The Lord created all things for his pleasure, that is, ac∣cording to his will, and that he might take delight in them; therefore by displeasing God we should be ashamed to frustrate him of his end, or not to do his will, which each other creature performeth in its kinde.

CHAP. V.

The Sense or Explication.

HEre follows the second part of this preparato∣rie vision wherein is shewen by whose me∣diation the knowledge of these hid my∣steries were revealed to the Church. In which Chapter we have, 1. A description of the book in the right hand of God, 2. Of the Lamb who opened it, and 3. The glorious praises given to him by all creatures whatsoever.

Vers. 1. ANd I saw in the right hand of him that sate on the Throne, a book writ∣ten within, and on the back-side sealed with seven seales.

THere are two sorts of books ascribed to God in Scripture; one metaphorical, another materiall: the metaphoricall

is either universall or speciall, the universall are two, the one mentioned by David, Psal. 139.16. Which is a perfect re∣gister as it were of all things, times and persons, and this is called the book of prescience; the other is that which all men have within them, and this is called, the book of con∣science. The speciall bookes are likewise two, the one called the book of Life, Exod. 32.32. containing a roll of all the Elect, the other called by Mal. 3.16. A book of remembrance wherein are regist••ed the actions of the godly and wicked, of which bookes also may we reade, Rev. 20.12.

The materiall book is that which we call the Bible, where∣of this book of the Revelation is a part, represented to John by that which is said to be in Gods right hand because all the se∣crets revealed therein come from him in their manifestation and in their execution are ordered by his power and provi∣dence. It is said also to be written, to shew that the things contained therein are certaine, as that which for certainty we commit to writ, Luke 1.4. It is also written within and with∣out, after the old manner of bookes, that were only long scrolls, which when matter abounded, being written on the oneside, were also written on the back, as Ezek. 2.9. thereby to shew the copious matter and variety of things contained in this book both concerning the Church, and the enemies thereof, as also that this is a compleat Prophecie, no addition to be made thereto.

Thirdly it is said to be perfectly sealed with seven seales. 1. To signifie the secrecy thereof, the things contained therein be∣ing secrets onely knowne to God till he revealed them to his Church. 2. The certainty of their accomplishment, as that whereto God has put to his seale.

Viega and some others take occasion from hence, to assert the obscurity of the Scripture in generall, but, 1. From a pro∣pheticall part onely, to reason of the whole it followes nor. 2. This book was not written to informe us in the faith, as to arme us against troubles that were to arise for the faith, but the cause why they ascribe obscurity to the Scripture is set downe, c. 16.10. because it observes the lustre of the Kingdome of Antichrist.

Vers. 2 And I saw a strong Angel proclaiming with a loud voice; Who is worthy to open the book, nd to loose the seales thereof?

Is a challenge to all creatures by way of proclamation and interrogation, who is worthy to open the book, and loose the seales thereof? which has the force of a nega••ion, as we see, v. 3. and which is made by a glorious herald, because the work to be performed is glorious, and by a strong Angel, whose voice might be so loud as it might extend it selfe to all, that none should pretend ignorance.

Vers. 3. And no man in heaven nor in earth, nei∣ther under the earth, was able to open the book, nei∣ther to look thereon.

Follows the inability of any creature whatsoever, or all of them to do that which Christ was to do for the instruction and comfort of his Church, or to look thereon for that end, on which words the Rhemists shew themselves ridiculous, expounding by these under the earth, the faithfull in Limbus patrum or purgatory, whereas, 1. They grant at Christs resurrection Limbus patrum was emptied, and 2. As for Purgatory, seeing none in heaven could do it, it was never the Angels purpose to invite them that are in hell to do it, therefore Exod. 20.4. is a right commentary of these words, (under the earth) or by men under the earth may be understood the buried, and so the sense to be, neither living nor dead were able, &c.

Vers. 4. And I wept much, because no man was found worthy to open, and to reade the book, neither to look thereon.

Upon this inability of any creature to open the book, John weeps for feare that the Church should be deprived of the knowledge of such excellent and profitable mysteries, as also being himselfe desirous of heavenly knowledge.

Vers. 5. And one of the Elders saith unto me, Weep not: behold, the Lyon of the tribe of Judah, the root of David hath prevailed to open the book, and to loose the seven seales there∣of.

But straightwayes he is comforted, not by the Angel, but by one of the twenty foure Elders, showing thereby that now under the Gospel the Lord uses the dispensation of instructi∣on and comfort to man by man, or the ministery of men. The matter of his comfort is taken from Christ, in whom and from whom onely solid comfort is to be had, who is described, 1. By the stile of the Lyon of the tribe of Judah, as Moses cals him, (Gen 44.9.) not as Satan who is called a devouring Lyon, de∣lighting to destroy man, but who came in the flesh to save m••n, and in his great might to destroy mans enemies Next, he is de∣scribed by the stile of the root of David, even as, Is. 11.10. He is called the root of Jesse, who is elsewhere by Isai. 11.1. called a branch that sprang from him. He being the one as God, and the other as man; even as Matth. 22.43. He is called Da∣vids Sonne, and yet also Davids Lord, Psal. 110.1. The com∣fort then that John gets stands herein, that this Lyon and root of David, as the mediator of his Church, and welbeloved Sonne of God has prevailed with the Father to open the book, and loose the seven seales thereof, that is, to reveale to his Church these heavenly and hid mysteries that are contained therein, and which no other could do, and not onely to reveale the same, but also as a strong Lyon to performe what is here revealed, he having these three properties of a Lyon. 1. Strength and courage, 2. Terrour when he is wroth to teare his enemies, and 3. Mercy and meeknesse to all who submit, Nobilis est enim ira leonis, parcere subjectis, &c.

Vers. 6. And I beheld, and loe, in the midst of the Throne, and of the foure beasts, and in the middest of the Elders stood a Lambe as it had beene slaine, having seven hornes and seven eyes, which are the seven spirits of God, sent forth in∣to all the earth.

Here John sees him by representation, a Lambe, of whom before he heard, stiled a Lyon, for so he is both: a Lyon to teare his enemies in peeces as we see, Ps 50.22. Hos. 5.14. but a meek Lamb towards his elect.

The pl••ce where he sees him is the midst of the Throne, or inthroned in glory with the Father, where in our nature glori∣fied

he sits at his right hand, and in the midst also of his Saints who are about the throne enjoying the blessed vision of his face in glory for ever.

The posture wherein he sees him, is, standing. 1. As an Advocate for us, and 2. As being ready to protect and do all offices of a loving Saviour to us, Act. 7.56.

Next it is said, as if he had been slaine, not denying hereby that he was truly slaine, but. 1. This is to show that John saw him by way of vision or representation. 2. To show the ever recent vertue of his death, as if he had beene newly slaine.

Thereafter he is described from having seven horns, where∣by perfection of power is understood, Dan. 7.24. Mar. 28.18. As also seven eyes, wher••by perfection of wisdome & knowledge is understood, ••ol. 2.3. And so here a lively representation of his threefold office, as a Lamb slaine; his Priestly, as having seven hornes, his Princely, and us having seven eyes, his pro∣phetical, which seven eyes are expounded to be the seven spi∣rits of God sent forth into all the earth, to show, that this per∣fect knowledge and spiritual wisdome which he hath, is not for himselfe only, but for the good of his universall Church, Psal. 133.2.

Vers. 7. And he came, and tooke the book out of the right hand of him that sate upon the Throne.

Follows here how he came as Mediator betweene God and man, and receives the book from the right hand of the Father, being hereby declared to be that, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the great Pro∣phet of his Church whom we are bidden heare, Matth. 17.5.

Verse 8. And when he had taken the book, the foure beasts, and foure and twenty Elders fell downe before the Lambe, having every one of them harpes, and golden vialls full of odours, which are the prayers of Saints.

Here begins the third part of the Chapter shewing what en∣sued

upon the Lambs receiving of the book, to wit, the foure wights, and foure and twenty Elders their worshipping of the Lambe, both be praises and prayers, the instrument suitable for their praises and expressing their joy, are called harpes, whereby is signified well tuned hearts, allusion being made to the manner of praising God with that instrument un∣der the Law, Psal. 98.5. And the vials or censers which were full of odors being also an allusion to the service in the Taber∣nacle and Temple, 1 King. 7.50. By which vials are likewise understood holy and devout hearts, which are said to be of gold, to show, 1. That the prayers of the godly should come from a pure heart, as we see, 2 Tim. 2.8. and 2. How precious are such hearts in Gods sight, even as a vessell of Gold, as also the prayers that come from such a heart are called odors, to show how sweet and acceptable they are unto God. Like sweet per∣fume or incense, whereof Malachy speakes 1.11. Which in every place should be offered up unto the name of the Lord, as a pure offering, as likewise David, Psal. 141.2. Where he saies, Let my prayer come before thee as incense, and the lifting up of my hands, as the morning sacrifice. The Rhemists abuse this place to prove the lawfulnesse of prayers to Saints departed, but 1. These are not the odors or prayers of others, but their owne from their owne golden vials or purified hearts. 2. It is not said these are the prayers to the Saints, but of Saints, and 3. Giving that these Saints were not of the militant Church, but triumphant, and that they offered up prayers. 1. For their owne consummation which as ye•• they want, to wit; the glorifying of their bodies (whereof Heb. 11.40.) as also; for the com∣pleating of the number of their brethren, which while the same be by the second comming of Christ (which they so much long for,) cannot come to passe. Yet these prayers of the Saints in heaven to God the Creator will never prove the law∣fulnesse of prayers on earth to be made to these Saints, being the creatures.

Verse 9. And they sung a new song, say∣ing, Thou art worthy to take the book, and to open the seales thereof: for thou wast slaine, and hast redeemed us to God by thy blood, out of every kindred, and tongue, and people, and nati∣on:

Is set downe the quality of the song, and 2. The song it self. 1. Then for the quality: it is called new, for a threefold new be∣nefit. 1. That one is found worthy to open the book and dis∣close Gods counsell to his Church which no creature was able to do. 2. (as before c. 4. 11 For the work of creation.) So here for a new work, to wit; that of redemption, and 3. For the work of advancement of the redeemed who were before slaves to Satan, &c. to be Kings and Priests (passing by the fallen Angels.) As we have it, v. 10.

Next is set downe the song it selfe, wherein 1. They ascribe to Christ and to him only all condignity of meriting, saying, thou art worthy &c. 2. They set downe the reason wherein they show. 1. That Christ died, and therefore what sin deserves. 2. What sort of death he died, to wit, a violent death such as is appointed for malefactors, (as we are all,) therefore it is said that he was slaine. Next, a bloodie death, there being no remission of sinne without shedding of blood, therefore Heb. 9.22. it is said, (And hast redeemed us to God by thy blood,) 3. The vertue of this blood is set downe, to wit, that it is a redeeming blood, from sin as the guilt, from death as the doome, from Gods wrath as the judge, from Satan as the bur∣rean, and from hell as the prison. And as we are thereby re∣deemed from these: So (to God) Luk. 1.74. to be his re∣deemed ones, Sonnes and servants, and so should behave our selves. We see then that Christs blood, as it is a pardoning blood in Justification, a purging blood by Sanctification, a purifying blood of Gods wrath, a pleading blood for his favour; a pro∣tecting blood from our enemies, so is it a purchasing blood of us to God, and of all good things to us. 4. The persons re∣deemed are set downe, not universally, Every tongue, kindred; people and nation, but (us, out of every kindred, tongue, peo∣ple and nation) thereby showing unto us, that he is. 1. A Sa∣viour not only to the Jews, but also to the Gentiles, Omni po∣pulo, thus excluding none who believe. 2. That it is but some chosen ones out of every kindred and people that are to be sa∣ved: so that albeit he is a Saviour to every sort of people, yet he is not to every one of every sort, but to a few, for many are called but few are chosen, thus all are included.

Verse 10. And hast made us unto our God Kings and Priests, and we shall raigne on the earth.

Here is set downe the high advancement which the elect have by Christ, to wit, that he has made them Kings and Priests to their God, or as Peter calls them. 1 Pet. 2.9. A roy∣all Priesthood, delivering them not onely from that which is evill, but advancing them to that which is good. Where it is to be marked, that he saies, he hath made us, so that what we are in grace or goodnesse here, or sh••ll be in glory hereafter, the Lord hath made us such, and what h••s any but that which he has received? that so all the glory may be his owne.

First then, we are made Kings, to beare rule over our unrulie corruption, and 2. to fight and subdue all our other spiritual enemies.

Next, we are ma••e Priests, which consists in offering up sa∣crifices to God which are of foure sorts. 1. The heart, Prov. 23.26. and chiefly a broken heart, Psal. 51.17. and a cleane heart, ver. 10. 2. The body, Rom. 12.1. and 6.13. 3. The sacrifice of prayers and praise, Mal. 1.11. and 4. The chari∣table supply of Christs poor members; for with such sacrifices God is well pleased, Heb. 13.6.

Lastly, we are made Kings and Priests, not simply to God, but to our God (say they) showing thereby that through Christ, God is in a more peculiar, mercifull and comfortable a manner the God of the Elect, then of others, they having a neer interest to him as a Father, &c.

Lastly, it is said by them, and we shall raigne on earth, which may be expounded either of the Church Militant, and the sense to be, that even here on earth they raigne as Kings by subduing sinne and mortifying their corruption, or it may be expounded of the Churches triumphant estate, whereof Peter saies, that the godly after the last judgement look for new heavens, 2 Pet. 3.13. And a new earth to possesse, wherein dwells righteousnesse.

Vers. 11. And I beheld, and I heard the voice of many Angels round about the Throne, and the beasts and the Elders, and the number of them was ten thousand times ten thousand, and thousands of thousands,

Here is a second song sung by the Angels, thousand thou∣sands

for number, to whome a voice is attributed, as in vision to John they were represented, (about the Throne) denota∣ting their attendance and accesse, and surrounding the foure beasts, and foure and twenty Elders signifying as ministring spirits their protection of the Church both Pastors and people therein.

Ver. 12. Saying with a loud voice, Worthy is the Lambe that was slaine, to receive power, and riches, and wisdome, and strength, and honour, and glory, and blessing.

Follows the manner and matter of their song, the manner is with a loud voice, which notes their great fervency, which is the thing (with sincerity) that all should strive to have in the worship of God. The matter is, ascribing all worthinesse or meriting, glory, and honour, &c. to Christ only who was slaine for the sinnes of the world, who as he appeared before as a Lamb having seven hornes and seven eyes: So here they ascribe to him a seven-fold praise, to shew. 1. That he is wor∣thy of all praise whatsoever in the highest straine and perfecti∣on thereof (which the number of seven denotates.) 2. How much they are inflamed with zeale and the love of Christ, that they cannot finde out words enow to expresse his worth, or their affection; whose receiving of all these things they speak of, is to be understood, as the Fathers receiving of glory, &c. c. 4.11. to wit, 1. By way of their acknowledgement who are said to give it, and his gracious acceptation of their acknow∣ledgement, or 2. By the Fathers donation to him as Mediator, as he speaks Mat. 8.18. And all for the good and comfo••t of his Church, that in him all fulnesse should dwell, And of his fulnesse we might all receive grace for grace, John 1.16

Ver. 13. And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I, saying, Blessing, honour, glory and power be unto him that sitteth upon the Throne, and unto the Lambe for ever and ever,

Here the third part of this doxology or thanksgiving, sung by all creatures in all places, whose distribution so, is a propheti∣call amplification used in Scripture, and they are said to praise God after their kinde, as we see, Psal. 19.1. and 148. When they observe the course of nature which God has appointed them.

Vers. 14. And the foure beasts said, Amen. And the foure and twenty Elders fell downe and worshipped him that liveth for ever and e∣ver.

Follows the closure of this threefold doxology by them who began it, by their comprecation saying Amen, and their hum∣ble adoration: for the word, Amen, used in the beginning, as it is assertory; so in the end, the same is comprecatory.

The lessons and application on the fifth Chapter.

Ver. 1. BY this new vision we see that the Lord never wearies in giving the increase of grace and knowledge of his heavenly mysteries to those who are desirous thereof, as John shews himselfe, v. 4.

2. By seeing the written book in the right hand of God, is shewne to us the certainty of the performance of whatsoever is therein, whether to the comfort of the godly, or terror of the wicked, Gods right hand shall performe all, and maintaine that truth which is contained in his written word.

3. Seeing it is a sealed book, no marvell that it be concealed from such whose understanding the Lord opens not, and un∣seales the same, especially from such who are given over to strong delusion, because they would not receive the love of the truth.

Ver. 2, 3. The sense of our own inability to do what Christ has done for us, or by his only grace doth in us, should greatly serve to humble us and advance his glory, for no creature was able to do the same.

Ver. 4. In any defect, difficulty or distresse (specially spi∣rituall)

no comfort is to be expected as long as only we look to the creature, but rather, with John matter of mourning.

2. By Johns weeping because of the not opening of the book, we may see the difference of these that are on Christs part and his Apostles, and those that are on Antichrists: the one grieves at the not opening of the book of holy Scrip∣ture, and that is made manifest to all, and rejoyces on the con∣trary; the other grieves at the opening of the same, Rev. 16.8, 10. and rejoyces only when the same was sealed.

Ver. 5. Whereas John is comforted by one of the foure and twenty Elders, we see that the Lord never leaves his own com∣fortlesse; weeping may be in the evening, but joy shall be in the morning.

2. Where he saies, Behold the Lyon of the tribe of Judah, &c. we are taught, for al solid comfort to look up to Christ the foun∣taine thereof, and as Samson got hony out of his slaine Lyon, so shall we the sweetnesse of comfort from him.

3. The Elder speakes of him in his titles out of Moses and Isaiah, and so do all faithful teachers speak of him accord••ng to the Scriptures.

4. Christ is said to be not onely a Lamb for meeknesse, in∣nocency, and patient suffering, but also a Lyon for power and prevailing against all his foes and ours; which is both a com∣fort to his owne, and terrour to his enemies.

5. Also where he is said to be of the tribe of Judah, and so to be man of our nature and come of men; It is likewise great∣ly to our comfort that he has so dignified our nature in his person, wherein now it is glorified, passing by the A••gels: so that we may say, behold God is become as one of us.

6. Where he is called the root of David, who was also a branch or the son of David, we see as he was man, so likewise God, and the root or stock which beares up all the faithful, and can never faile.

7. He is said to have prevailed to open the book, &c. To wit, with the Father, as our Mediator and Advocate, which is to our great comfort, that whatever (for the good of his Church) he seeks of the Father, he prevailes therein, yea whatever we shall seek in his name it shall be granted us,

8. Lastly, he prevailes to open the book, and the seven seales thereof, it is he then only, who is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as the wis∣dome of the Father to decree, so the word to declare, and the power to effectuate, that great Prophet of his Church, who

came from the bosome of the Father, to reveale the Lords counsell, and his good will to man, heare him.

Ver. 6. John heard of him before, but now he sees him; and so shall all such who believe in him.

2 He sees him as a Lamb, so shall all the godly at the last day.

3. If our head be a Lamb, then let the members of his bo∣dy be conforme in meeknesse, innocency, and patience, and like a Lyon also for godly courage.

4. He is in the midst of the Throne, that is inthroned with the Father in glory, and so highly exalted in our nature, which is an honour and great comfort to us.

5. He is also in the midst of the foure beasts and foure and twenty Elders, to shew that albeit he be glorified in his body, and so only in heaven, yet he is also present with his Church in his divine presence to the worlds end.

6. The posture of his standing as an Advocate, and ready to protect his Chu••ch and do all good offices to her, should make us prompt and ready to do all duty and obedience to him, and to stand for him.

7. John looks on him and sees him as a Lamb slaine; so let us look on him as Christ crucified, and not onely as a Lamb for imitation, but as slaine for consolation.

8. From his seven hornes, or that plenitude of power which is given him, as he sayes, Matth. 28.18. Let his elect gather comfort and his enemies be terrified.

9. From his seven eyes likewise, or that treasure of per∣fect wisdome and knowledge that is in him (as Col. 2.3.) Let his Church be comforted, that all this and more is in Christ for her good and inriching.

Ver. 8. By the example of the foure and twen••y Elders, and foure beasts their falling downe and giving thanks to the Lamb, let us learne the like ••uty for any received bene∣fits

2. By their humble prostration, we should also learn in wor∣shipping God how humble the consideration of Gods glorious Maj••sty, and of our own basenesse and tenuity should make us, Gen. 18.27.

3. Their harps, and golden censers, which are well tuned and pure hearts, teaches us in like manner what hearts we should b••ing when we either praise or pray to God, while as some bring none at all, or else prophane and unprepared hearts.

4. The vials or censers their fulnesse of odors teaches u•• how frequent and plentifull we should be in prayer, praying always, which argueth plenty of grace in the godly and devout, while as the hearts of others are full not of sweet odors, but filthy corruption.

5. In respect that the prayers of the Saints (not to the Saints, saies he) are as sweet odors, thi•• is a great incitement and encouragement of the godly in a holy confidence and boldnesse to pray.

V. 9. Where it is said that they sang a new song for a renewed mercy, even so let us herein imitate them renewing our thankfulnesse for renewed mercies daily, with renew∣ed affections, and ever recent remembrance, Psal. 103.1.

2. Seeing Christ was slaine for sin, then let us slay and morti∣fie the same.

3. If he has redeemed us to God, than let us walk as the redeemed of the Lord, and not as bondslaves yet to sinne and Satan.

4. Seeing we are redeemed by so precious a price as Christs blood, 1 Pet. 1.18. then let us count of it so, and not tram∣ple the same under our feet, nor let us count any thing so preci∣ous (though our life) that the same should not be offered up for him.

5. Seeing by the greatnesse of the price we may see the greatnesse of his love, Et quàm amavit nos, as the Jews said of him concerning Lazarus; then let us love him againe, and that dearly.

6. If he have redeemed men out of every kindred, Nation and People without exception of persons, then let us not ex∣cept or debar our selves by our impenitency and misbeliefe from so common a salvation, but labour to be of that few number.

Ver. 10. Where it is said (and hast made us) that what we are in grace or preferment, all is by Gods making such, or by our second creation: let all the glory therefore be given to the Lord. Eph. 2.10.

2. If we be made Kings by God, then let us disdaine to make our selves slaves to sin, Sa••an or our owne concupis∣cence, but carry our selves as Kings in subduing our enemies ru ing over our unruly affections.

3. Seeing we are Priests, then labour to be holy, and offer

up to God such spirituall sacrifices as we are willed to offer up in Gods holy Word.

4. If God be our God (as he is called here) then let us be his people, and behave our selves as such.

5. If we would raigne with God on that new earth whereof Peter speakes, 2 Pet. 3.13. or in the heavens: let God raigne in us here, and suffer not sinne to have dominion over us.

Ver. 11. By these innumerable troupes and thousand thou∣sands of Angels that are about the Throne, We see what a powerful and glorious God we serve, who is so served and attended by these, and therefore how much more blessed are his servants then those of Solomons whom the Queen of Sheba pronounced to be so?

2. Whereas they surround the foure beasts and foure and twenty Elders, is shewne what care the Lord has of his Church, and the godlies preservation by making his Angels encamp about them, and what care therefore they againe stould have to honour and please him.

Ver. 12. When we praise God, we see here that we are ex∣ercised in an angelicall exercise.

2. In our worshipping of God let us imitate their fervency, zeale, and affection.

3. This is to our great comfort, that Christ has received power, and riches, and wisdome, and strength, and honour, and glory, and blessing. For all this is for communication, and the good of that mystical body whereof he is head.

Ver. 13. Seeing all creatures do honour and praise the Lord after their kinde, let us be ashamed whom he has not onely created, but also redeemed by so precious a price, to dis∣honour him, and not to make our lives and actions really likewise to praise him.

2. By their equall ascribing to the Lamb, what they ascribe to the Father, we see an evident testimony of the deity of Christ.

CAAP. VI.

The sense or explication.

AFter the visions of preparation, follow the visions of prediction whereof this in this Chapter is the first, of the six seales opened: wherein we have, 1. The spreading of the Gospell after Christs ascension. 2. The bloody persecution under the Roman Emperours, tha en∣sued thereon. 3. The plagues of God which were procured thereby. 4. The cry of the blood of the Martyrs, like Abels, for revenge, and 5. The fearful last wrath and vengeance that should come upon these bloody persecutors.

Vers. 1. ANd I saw when the Lambe open∣ed one of the seales, and I heard as it were the noise of thunder, one of the foure beasts, saying, Come and see.

HEre is the invitation of John after the opening of the first seale by one of the foure beasts, to come and see, as we see the like by the other three beasts after the opening of the en∣suing other three seales, God using the Ministery of his faithfull servants (represented by these foure beasts, as is said,) for the instruction of their brethren and the godly in his Church, and for the forewarning of them what is to come▪ whose voice is here compared to thundring, to denotate. 1. That dreadfull things are to be revealed. 2. The power of the Word of God in the mouths of his faithfull Ministers, to turne or

terrifie, rouse up and waken, and whose invitation is, to come with dew preparation and attention, that they may understand and see the heavenly mysteries that God is to manifest unto them, as the words of these foure beasts is all of them, come and see.

Vers. 2. And I saw, and behold, a white horse, and he that sate on him had a bow, and a crowne was given unto him, and he went forth conquering and to conquer.

Followes what John saw, to wit, a white horse and his ri∣der, which white horse is the Ministerie of the Word, and the first preaching thereof by the Apostles and their successors in the primitive Church, whereby Christ was carried as it were through the world riding prosperously, as we have it, Psal. 45.4. First then this ministery is compared to a horse, 1. For ser∣vice, because by them Christ served himselfe as is said, for the conversion of soules. 2. As also to shew that the function it selfe, is a ministration, as Bernard wrote to Eugenius, not a domination, 1 Pet. 5.3. 2. This service is both for peace and war, and so is the service of the ministery to speake peace to the children of peace, and to proclaime war against sin and er∣rour, and the wrath of God against all disobedience. 3. As they are for service, so for cele••ity. Which Cyprian observes, that in the space of two hundred and fourty years the Gospel spread it selfe further then the Roman Empire. 4. For obsequie the horse rides and is ruled as the rider directs, and so should all faithfull Ministers do in discharge of their function as Christ has directed them in his holy Word.

Next, this horse is white, 1. Because of the purity of truth taught without heresie, and that it requires purity of life. 2. Be∣cause of the joyfulnesse of the message, being glad tidings of great joy, Luk. 2.10. 3. Because in respect hereof the mini∣stery is beautifull and glorious, as is said, Isai. 52.7. How beautifull on the mountaines are his feet that brings good ti∣dings. 4. Because it is the Gospel of peace, which it offers to all penitent believers, and 5. Because by it Christ triumphs over his enemies, either by conversion or conviction, as the Roman Emperours used white horses only in their solemne tri∣umphs. Qui candore cum nive certabant, sayes Pomponius Laetus.

Followes the description of the rider. 1. From his weapon, a bow, 2. From his dignity royall, a crowne, and 3. From his prosperous successe of conquering, so that by his bow he is a crowned conquerour.

First then, his weapon is a bowe, smiting swiftly, and hit∣ing both near and far off, the arrowes whereof are mentioned, Psal. 45.5. and are made to pierce by the strength of the arme, whereby the Gospell and the piercing power thereof is under∣stood for conversion or conviction, when the arme and power of God to salvation concurs with the preaching thereof, as we see, Act. 2.37.

Next, his Ornament is a crowne, 1. Signifying his royall dignity. 2. His victorious prevailing, after a Crowne of Thornes now wearing a Crowne of Victory and glo∣ry.

The last is his successe, denotated by two words, the one in the present, the other in the future, conquering and to con∣quer, to shew, 1. Where he aimes there is no resistance, but conquered they must be. 2. That he is not like others who go out to war, uncertaine of the Victory or conquest, but he goes out certaine, and conquering. 3. Others are not ever Victorious, but by fortune of war (as they call it) sometimes lose: but as he is certainly Victorious; so is he constantly Victorious, con∣quering and to conquer, without ever being disappointed or getting the soile.

Now those of his foes whom he conquers not by conversion, but by conviction or eversion, were, 1. The Devils when by the preaching of the Gospel he silenced their oracles, and cast downe their Idols. 2. The bloody persecutors, when by the courage and constancy of his Martyrs the Christian profession more flourished and they were disappointed, and 3. The swarme of damnable hereticks, whose foggy mists of terrour by the clear light of his truth he dispersed and vanquished.

Verse 3. And when he had opened the second seal, I heard the second beast say, come and see.

4. And there went out another horse that was red: and power was given to him that sate thereon, to take

peace from the earth, and that they should kill one another: and there was given unto him a great sword.

Here is set downe what John saw when the second seal was opened, and the second beasts invitation of John to come and see. The vision then which he saw, was of a red horse and his rider, which red horse signifies the bloody persecution, which speedily and immediately followed upon the preaching of the Gospel, as the riding of a swift horse.

The rider upon which horse is described. 1. From the na∣ture of his power, which he has not of himselfe, but it is given him, to wit, from him who hath all power in heaven and earth. 2. From the tenure of his commission, or execution of his power, in two things, 1. In taking peace from the earth, to wit, that which is earthly or externall, for as for that inward or heavenly peace, which Christ calls his peace, and which he left to his Disciples, Joh. 14.27. no man can take from them. Next in killing one another, that is, man killing man, and so being more cruell and brutish then brute beasts are, who kill not those ordinarily that are of their owne kinde. 3. He is described from the slaughtering weapon given him to that effect, to wit, a great sword, to signifie the great persecution that should ensue under ten Emperours, both for length of time, as also for fiercenesse and cruelty.

Verse 5. And when he had opened the third seal, I heard the third beast say, Come and see. And I beheld, and loe, a black horse: and he that sate on him, had a paire of ballances in his hand.

Follows here Gods punishments on the world for their perse∣cution of the Lords servants, which are mainly three, Fa∣mine, the Pestilence, and wilde beasts. Famine of the body, because they had refused the food of their soules; pestilence or death corporall, because they had rejected life spirituall; and devouring beasts, because they had destroyed Gods servants like cruel devouring beasts.

After Johns invitation then (as before) by the third beast, upon the opening of the third seal, he sees a black horse and his rider, by which black horse is signified famine, ver. 8. from the effect, because it makes the most beautifull countenance look so, as we see, Lam. 4.8. Next, his rider is said to have a pair of ballances in his hand, to shew that such penury should be as God threatneth, Levit. 26.26. when the staffe of bread being broken, the bread it selfe should be delivered by weight, and they should eate, but not be satisfied.

Verse 6. And I heard a voice in the midst of the foure beasts say, A measure of wheate for a peny, and three measures of barley for a peny, and see thou hurt not the oyle and the wine.

Next to this vision, we have, 1. A Proclamation of the cheapnesse of victuall through the plenty thereof, which like Pharaoh's seven yeares did precede this famine and dearth, of a measure of wheat for a peny, and three measures of barly for a penny, to shew, 1. How soone can God turne plenty to penu∣ry, and 2. How unexpected this plague should come upon men.

Next, we have an injunction given to the Angell executer of this judgement, not to hurt the oyle and the wine, to shew there∣by the Lords mixing of mercy with justice, even when he is punishing his enemies, and smiting the other graine; yet not to smite the oyle and wine, and therefore how much more will he temper the Cup which he gives to his owne as medicinall for their amendment, when dealing with the wicked he ra∣ther punishes all, as v. 8. nor in all.

Verse 7. And when he had opened the fourth seal, I heard the voice of the fourth beast say, Come and see.

8. And I looked and behold, a pale horse, and his name that sate on him was death, and hell follow∣ed with him: and power was given unto them, over the fourth part of the earth, to kill with sword, and

with hunger, and with death, and with the beasts of the earth.

After the ordinary preparation or invitation of John to come and see, (as has been said before) upon the opening of the fourth seale, John sees a pale horse, typing the pestilence, and his rider death who makes pale faces, which plague is one of the forementioned in Levit. 26.25. and Deut. 28.21. And was executed in so great a measure (Niceph. l. 3. c. 11.) in Vespasians time, that for many dayes ten thousand died a day, as also in Decius time (Oros. l. 7. c. 21.) so invaded the whole Roman Empire, that no City or house was free. He that followeth death is called hell, thereby to shew that the persecutors of the Gospel shall be punished with such a death of their bodies, as shall have hell also following for their souls.

Followes the limited power that was given to the forena∣med plagues, and that of the beasts of the earth mentioned hereafter, to wit, only over the fourth part of the earth, so that, 1. Such plagues or punishments comes not upon any place or persons, till (as the Centution spake of his servants) the Lord direct them to go, and arme them with power and com∣mission. 2. As we also see, Ezek. 9. Their commission and power is so limited that they cannot touch one person, but such as the Lord has numbred and appointed to destruction, which made David so confident of his owne safety, though they should fall in so great number both at his right and left hand.

The last plague spoken of, is a destroying by the beasts of the earth, threatned in Levit. 26.22. and executed on the Idola∣trous Samaritans, Pharaoh and Herod. Gods power being a∣ble to arme the smallest beast or vermine to punish and bring downe the pride of the loftiest, yea, with Nebuchadnezzar, to turne them to beasts.

Verse 9. And when he had opened the fift seale, I saw under the Altar the soules of them that were slaine for the Word of God, and for the testimony which they held.

Followes what John saw upon the opening of the fifth seal, to wit, under the Altar the soules of them that were slaine for the Word of God, by which Altar Christ Jesus is meant, as we may see, Heb. 13.10. And as the Jesuit also Ribera expounds under whom as the head, in glory they are said to be in a like condition as members, or now in perfect submission and obedi∣ence, or as Carthusian sayes, Sub cujus custodia sunt & quiete. The Papists in an apish imitation hereof will have the re∣lickes of the bodies of their Saints laid under their Altars.

In whose further description we have, 1. Their courage, suffering to the death 2. Their innocency, for the Word of God, the cause, not the suffering making them truly Martyrs; and 3. Their constancy, holding fast their testimony even to the end.

Verse 10. And they cried with a loud voice, saying, How long, O Lord, holy, and true, doest thou not judge and avenge our blood on them that dwell on the earth?

Here also they are said to cry with a loud voice, which cry∣ing notwithstanding is not vocall, but metaphoricall, as Abel's blood was said to cry, Gen. 4.10. and as Christs blood is said to speake better things then the blood of Abel: so that by their blood that cries in the hainous guiltinesse of the shedding thereof, they are said to cry, or as Gregory expounds it, (l. 2. omral. c. 6.) Magnus corum clamor, magnum est defiderium tum resurrectionis, tum judicii. And therefore God is said to heare the desires, Psal. 10.17.

The titles they give unto God are two, holy and true, suita∣ble to their desire, thus; because thou art holy thou canst not suf∣fer iniquity to be unpunished, and because thou art true, thou canst not but performe thy promise to us, and thy threatning a∣gainst our persecutors.

The two works also which they attribute to God here. 1. Judging is to which belongs cognition, and 2. Avenging, to which belongs execution: which order of proceeding, God as a righteous judge observed with our first parents; Cain, Sodom, and others, teaching all judges so to proceed.

The persons are they who dwell on the earth, not so much

by corporall habitation therein, as their hearts affection there∣to.

Vers. 11. And white robes were given unto eve∣ry one of them, and it was said unto them, that they should rest yet for a little season, untill their fellow servants also, and their brethren that should be kil∣led, as they were, should be fulfilled.

Followes the answer which they get, 1. Reall by donation. 2. Vocall by direction. The re••ll is, that White robes were given to every one of them, in exchange of their red or bloody robes they had on earth when they were slaine, and by which is understood the joy, tranquillity and glory, that their soules now have in heaven, whereof the Prophet speakes, Psal. 16.11. and Isai. 61. 3. Also it is said that these robes were given them, as life eternall and glory is called Gods free gift, Rom. 6. last without our meriting, although we died Martyrs, Rom. 8.18.

That which is, as it were by speech said to them, is, that they should rest for a little season, &c. where we see, 1. Their con∣dition, as it is said Rev. 14.13. And 2. that the whole time from Johns dayes to Christs second comming is but a little sea∣son, and therefore it must be far lesse now. 3. That the cause why Christs comming is delayed is, because the number of his Saints is not yet accomplished, such who should suffer for his name, whose titles here are two. 1. Brethren, not by race, or place, but adoption and grace, having one father, Eph. 3.15. one mother, Gal. 4.26. one spirit by whom all are inani∣mate, and one inheritance by communication without divi∣sion or diminution. 2. They are called fellow servants (which stile the Angels take, Rev. 22.9.) shewing thereby that com∣munion between the Saints in heaven and these on earth, not to receive any religious service from them on earth, but both of them to serve one Lord in heaven.

Vers. 12. And I beheld, when he had opened the sixth seal, and lo, there was a great earthquake, and the sun become black, as sackcloath of haire, and the Moone became as blood.

13. And the starres of heaven fell unto the earth, even as a figtree casteth her untimely figs, when she is shaken of a mighty winde.

14. And the heaven departed as a scroule when it is rolled together, and every mountaine and Iland were moved out of their places.

In the fifth seale the Saints cry for the day of judgement which the Lord promises shall come upon the accomplishment of the number of his elect, and when the cup of all the wicked is full: wherefore upon the opening of the sixth seal followes the description of that last day, and how dreadfull it shall be to the wicked: and this is proved, 1. By the name that it gets, v. 17. the great day of Gods wrath. 2. From the universall concussion and change of heaven and earth and all creatures therein, which never was, nor shall be till then, as we likewise see, Matth. 24.29. 3. All the wicked of all sorts here are judged and so confounded, that they cry to the mountaines and rocks to fall on them, v. 16. which they shall never do, but at the day of judgement.

The terrour then of this day is described from the twofold effects thereof. 1. Upon the insensible creatures, as the earth Sun and Moone, and 2. Upon the reasonable creatures, but repro∣bates. For the first, in the originall it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or a great concussion of the universe, and thereafter is set downe how the terrour of that day increases, the earth trembling at the r judgement, whose hearts in this life could not tremble thereat, the Sun refusing to shine on them on whom the Lord frownes, the Moone and Starres also refusing their comfort of light to such who had ever walked in darknesse, and who refused the light of the Sun of righteousnesse. The Moone also is said to be red as blood, as blushing at such who had been so bloody per∣secutors. As also when it is said that the Starres shall fall like greene figs, it shews that the world shall not dec••y through ma∣tur••ty, or not being able longer to last, but shall be like unripe shaken fruit by a mighty winde, which is that which our Savi∣our sayes, that the dayes shall be shortned for the elects sake.

Neither shall the heaven and earth, (as is shewne,) v. 14. be destroyed in respect of their substance, but changed in the qua∣lity, as we see, Psal. 102.25. Rom. 8.21. and 2 Pet. 3.13.

Verse 15. And the Kings of the earth, and the great men, and the rich men, and the chiefe captaines, and the mighty men, and every bondman, and every freeman, hid themselves in the dennes, and in the rocks of the mountaines.

Here followes how this day shall affect the reprobate, the forewarning whereof could never affect them, of whom we have seven ranks set downe, comprehending all sorts from the highest to the lowest, and all wherein flesh can have confi∣dence: yet let all be combined, they cannot resist in judgement, nor yet subsist therein.

Verse 16. And said to the mountaines and rocks, Fall on us, and hide us from the face of him that sitteth on the Throne, and from the wrath of the Lambe.

Therefore not daring to run to the Creator, because their conscience tells them that he is in wrath, we see here, 1. That they run to the creature. 2. They crave that of the senslesse creature (having been before more senslesse themselves, Luk. 23.30) that which the creature cannot afford, to wit, to hide them from Gods presence, which is impossible, as we see, Psal. 139.7. and which is now unto them so intolerable, and (which is chiefly to be admired) from the wrath of a Lamb.

Ver. 17. For the great day of his wrath is come, and who shall be able to stand?

Last of all, they acknowledge the day to be now come, which (with Noah's scoffers) they put far from them before, and which is justly called the great day of wrath. 1 Because all the children of wrath shall be judged in that day. 2. Because then also all the vialls of Gods wrath in a full deluge shall be pow∣red out upon them.

Next, they acknowledge their inability to stand in judge∣ment,

whereof Gods word forewarned them before, Psal. 1.5. the reason whereof is, 1. Because without them they have the sight of an angry Judge. 2. A guilty conscience within them, like that hand writing, Dan. 5. 3. Before them their sinnes as a dreadfull ditty, Psal. 50.21. 4. Behind them Satan the temp∣ter to be now their tormenter, above them the heavens and glo∣ry thereof shut against them for ever, and under them the flames of hells fire attending them with easlesse and endlesse torment in all eternity.

The Lessons and Application on the sixth Chapter.

Ver. 1. WHereas the Lord uses the Ministery not of Angels, but of men, represented by the four beasts here, to reveale his secrets and whole counsell to us; let us learne hereby to reverence the holy Ministery.

2. As their invitation here is to John, come and see; so let us accordingly come to the holy mysteries of God, that we may see, that is, have our spirituall sight and knowledge of heavenly things increased, and not come onely for the fashion, as many do.

Ver. 2 Seeing the Ministery of the Gospel is assimilate to a horse for Christs service; let this be the end of their entry into that function, and to advance Jesus Christ above all things.

2. This horse is white, which should remember them of pu∣rity in doctrine, and holinesse of life.

Also, seeing their message which they have, for which they are likened to a white horse, is, joy and peace, let us count it a great blessing where it is, and on the contrary a fearful judge∣ment to be deprived thereof.

3. Wherever Christ as the rider with his bow comes in pow∣er and me••cy, hereby he pierces the heart, as Act. 2.37. and wounds the conscience that he may heal, therefore let every one try if ever they have found this piercing and wounding pow∣er.

4. Christ had a Crowne of thornes given to him before, but now he gets a Crowne of Victory and Glory, and so may his true members expect the same, after their sufferings here.

5. Christ wherever he comes, he comes conquering and to conquer, it is in vaine then to resist, for his arrowes shall not be shot, or his Word returne in vaine, with••ut conversion, or conviction, turning or terrifying, try then if he have conquered sin in thee.

Ver. 4. By this coming forth next of this red horse, we see that it is no marvel to see persecution follow and accompany the preaching of the Gospel.

2. Where it is said that power was given to him that sate thereon so to do, we see that Satan nor his cruellest instruments can do nothing without Gods power and permission, to cause one haire fall from the head of the godly: which power he gives, 1. That the members may be conforme to their head 2. To shew his mighty power in them and make them examples of courage, patience and constancy to others. 3. To purge his Church of temporizing hypocrites and to discover them to all men. 4. To confou••d Satan and his instruments, in let∣ting them see that the blood of his Saints shall be the seed of his Church.

3. We see that all bloody persecutors of the truth are but Satans base instruments, who is a lier, opposing the truth and a mur∣derer, persecuting the same from the beginning.

4. We see also that a false rel••g••on, whereof Satan is a broacher, and the persecutors of the truth maintained, is ever bloody and cruell, Rev. 17.6.

5. The worst also that cruell presecutors can do when they prevaile is shewne to us, that they can only take or bereave them of externall peace, but not of that which Christ has given them, and passes all naturall understanding.

6. If none can take peace from the earth but by Gods pow∣er and permission, then when wars come, we should go to God, and by mourning for our sinnes, desire him to restore to us that blessing which he has taken from us.

7. Where it is said, that power was also given them to kill, one man another, we see, where the spirit of Satan prevailes, men forgetting humanity, become more cruel then the most cruell and savage beasts whatsoever.

8. A great sword was given to this rider on the red horse, to shew that for any work which is by Gods power or permission, fitted instruments are never wanting for execution there∣of.

Ver. 5. Upon the back of persecution come Gods plagues

on the persecutors; so that ever when sinne has acted its part, punishment comes on the Stage.

2. We see that God sees the wrongs done to his servants, and will not faile in his owne time to revenge them, Exod. 3.7.

3. We may behold here the equity and suitablenesse of Gods judgements to mens sinnes, they reject the spirituall food, persecuting the offerers, and so famish their own souls; and here for punishment God withdrawes from them the cor∣porall food, and famishes their bodies.

4 If we cannot want the comfort of one creature (as bread) but that the same is a grievous plague unto us, how much more grievous should it be to want the comfortable fa∣vour of God the Creator.

5. The celerity of this, and the other judgements is figu∣red by a horse, to shew that though the Lord be a long suf∣fering God, yet when he visits, he shall visite quickly.

Ver. 6. The immediate preceding plenty and cheapnesse, of a measure of wheate for a peny, &c. Before this famine and dearth come on, shews that Gods judgements come on the wicked, when there is least appearance oft-time, and they least look for them, as that storme of fire and brimstone that came on Sodom suddenly after a fair Sun-shine morning, Gen. 19.23, 24.

2. In the midst of justice, lo, the Lords sparing mercy e∣ven to the wicked, in commanding to spare the oyle and the wine, and in the time of the famine and penury of other grain, leaving this to their comfort.

3. We see here (and in the plagues of Egypt) that the Lord begins at lighter punishments, but if no amendment be, as we see, v. 8. and as he threatneth, Lev. 26.21. he will send heavier.

Ver. 8. By this plague of pestilence, we see that the Lord has many and divers arrows in his quiver, and ways to punish both great and small, so that though they escaped famine who were rich, yet here pestilence to punish them.

2. The death of the wicked ends not their misery, for (as we see here) hell followes.

Also, their death is counted a plague here, but it is far o∣therwise to the godly.

3. Where it is said, that power was given to these, has been already touched, v. 4. Gods judgements being like the centuri∣ons servants.

4. A fourth part is onely smitten, that others might fear and repent, which use all men should make of the Lords corrections on others.

5. The beasts of the earth that were created for mans ser∣vice and use, are here made the punishers of man for sinne: thus can sin then turn our blessings into curses, and these that should be for our comforts, to be our crossers. As also when men turne brutish, he can by brute beasts punish them just∣ly.

Ver. 9. By the soules of them that were alive, though their bodies were slaine for the Word of God, we see a clear proof of the souls immortality.

2. Whereas they were slaine for the Word of God, we see 1. Satans rage and malice against the truth, and Word of God; it being to hi•• Kingdome, as Moses rod to the Egyptian Sorcer∣ers.

3. We see next, that it is not the punishment or suffering, but the cause that makes the Martyr; and that their suffering was not for any doctrine, but that which was contained in Gods written Word.

4. We see the courage and constancy of the Martyrs, being faithfull and constant to the death; and therefore they have got∣ten the Crowne of life.

Ver. 10. Where it is said that they cryed with a loud voice, (meaning their blood,) we see that it is a fearfull thing to shed innocent blood, specially of Gods servants for righteous∣nesse or testimony of the truth.

2. They ascribe to God, holinesse and truth: in both which we should strive to imitate him.

3. The interrogation, how long? shews how patient and long-suffering a God, the Lord is, even to the wicked, waiting for their repentance, being slow to wrath, but re••dy to for∣give.

4. In judging first which imports cognition, before aveng∣ing which infers execution: we see how all inferiour judges should accordingly proceed.

5. We see here in like manner that the godly remit the revenge of their causes to God, not being vindictive themselves, as we see in Steven, for vengeance is the Lords, and he will re∣pay.

6. We see also that God is judge over all that dwell on the earth; and though M••narch's or the greatest that touch his

anointed or do his Prophets any harme, they shall not escape his judgement and revenge.

Ver. 11. The happy estate of the godly after this life in rest and glory, as is shewne us Rev. 14.13. and here.

2. To the time of the full punishment to the wicked; and consummation of the glory of the godly, from Johns dayes till then, it is called but a little season in regard of eternity, there∣fore small is the wickeds respite, or delay of the godlies full re∣compence.

3. We see that to the worlds end the godly must look for a like lot of persecution for the truth and righteousnesse, as others have had before them.

4. The title of brethren given to the godly on earth com∣mon with the glorified Martyrs and Saints in heaven, shews their common adoption and communion of Saints.

5. The other title of fellow-servants, shews also that all have one Lord, to whom onely by both, all religious service is to be given, and not any such by these on earth to these that are in heaven

6. Where it is said [till the number of such be fulfilled as were to suffer as they had,] shews, that the particular number of Gods Saints, and their sufferings is knowne to God, even to the worlds end, 2 Tim. 2.19. he knowes their persons, he fore-sees their sufferings, he sees them when they are, and shall at last revenge them, and give themselves a large remune∣ration.

Ver. 12. Seeing the terrour of the last day is so great as is here described, as the Apostle infers, what manner of persons then should we be?

V••r. 13, 14. The wretched estate of the wicked, who though they feel not here that they are under wrath as long as they enjoy the comfort of the creatures, yet the day comes when they shall be destitute of all comfort from any of them.

2. Seeing the world is such a building, that shortly all the props and powers thereof will be shaken and faile; let us be carefull to attaine to a better Kingdome, which, as the Apo∣stles sayes, cannot be moved, H••b. 12.28.

Ver. 15. We have here a glasse for all flesh to look into, and nothing whereof we most account or confide in, can a∣vaile in the day of account.

2. That men of all sorts shall be condemned, as well

Monarchs, as the meanest, (called here bondmen) by that righteous judge, and that neither grandure sh••ll procure re∣spect, valour escaping, or riches be able to corrupt the judge, but as in death, so Kings and beggers shall be alike in judge∣ment.

3. The folly of the wicked both in life and judgement: in their life they think oft-times to hide their sins, and after this life in the day of judgement they think to hide themselves, in both being blinde by not acknowledging Gods all seeing eye.

Ver. 16. The wicked in their life time had no feare of Gods wrath nor care to flee therefrom, and now in judgement out of time, they feare and would faine flee, but cannot, where∣fore it is fearfull to slip the day of grace.

2. They presumed in their life time, and now in desperati∣on they cry to the mountaines to fall upon them, finding the weight of their sins whereof they were insensible before more heavy then the mountaines, and whose hearts were harder then the rocks, these cry to the rocks to fall upon them, and to do that which neither mountaines nor rocks were able to do, to wit, to hide them from Gods face, and the wrath of the Lamb.

3. We see that though Christ be a Lamb meek and mercy∣full now, yet his wrath in the day of judgment like a Lyons shall be intollerable.

Ver. 17. We see that after the day of great mercy, at last the great day of the Lords wrath shall come upon the wicked, wherein the truth of his threatnings, shall be seen.

2. As the wicked shall be by their owne confession, through the guilt of conscience, unable to stand in judgement, so on the contrary, in that day when his wrath is kindled, they are pro∣nounced blessed who trust in him, Psal. 2.12. and these who have cleane hands and a pure heart shall then stand in judge∣ment.

CHAP. VII.

The Sense or Explication.

AS in the former Chapter has been showne how for rejecting and persecuting the truth, the world was punished with temporall judge∣ments, so here is shewne, 1. How for not receiving the love of the truth (as 2 Thes. 2.10.) they are given over to the strong de∣lusion of errour and spirituall judgements. 2. How the godly are first sealed here, and. 3. Their happy estate hereafter.

Verse 1. ANd after these things, I saw foure Angels standing on the foure corners of the earth, holding the foure windes of the earth, that the winde should not blow on the earth, nor on the Sea, nor on any tree.

The first thing then that John sees, is four Angels, whose posture is standing, the place where, is on the foure corners of the earth, that which they do, is, they hold the four winds, and lastly, the end why they do so, is, that they blow not on the earth, sea, or any tree.

By which Angels, Angels of darknesse and (as v. 2.) hurt∣ing Angels are to be understood, or Satans emissaries sent out by him from every corner of the earth, to withstand the truth, and to stand for, or maintaine errour, and by inventing and venting of their heresies to oppose the true Ministery of the Gospel and impede the course thereof every where, therefore the foure corners shew an evill that should over go all. In the purity and power of the same, which is signified here by their

hindring the winds to blow on the earth, sea, or vegetable things, as trees, whereunto we see men oft-times compared in Scripture; and that they may performe this the better, as also to shew their sedulity herein (like the old Pharasees that compast sea and land to make a proselyte to themselves) they are said to stand on the foure corners of the earth as waiting-men do, watching and catching all occasions in all places to put their wicked practises in execution.

They are also said to hinder the four w••nds from blowing, that is, the Ministery of the sincere Word of God, (represented before by the foure beasts or living creatures,) that the course of the Gospell should not have so free and prosperous a successe for conversion of soules, as otherwise it should have had; which Ministery of the Gospel in the purity and power thereof, is compared to the winds, as we see clearly, Cant. 4.16.1. Be∣cause as the winde blowes freely where it list, sometimes out of one part, sometimes out of another, so doth the Lord use the Ministery of the Gospel of his free grace, sending it in freedom, sometime to one Nation or people, sometime to another. 2. As the winde is irresistable when it blowes mightily, so is the Gospel in the powerfull Ministery thereof for conversion or conviction. 3. As it has a piercing vertue through the nar∣rowest rift or cranie, so has the Ministery, as we see, Act. 2.37.4. It hath also a purging vertue, and therefore is called natures fan; so has the Word, therefore sayes our Saviour; now are ye cleane through the word that I have spoken to you. 5. It not only purges, but (as those winds that blew on the dead bones, Ez k. 37.9.) it quickens. 6. It cooles, and so does the Wo••d a scoreched soul by trouble or temptation. 7. It clears and drives away all foggy mists that would obnubilate the sunne: so doth the Word of God truly preached, all errours and here∣sies that would obfuscate the clear truth of the Son of righte∣ousnesse. 8. It helps forward the growth of vegetable things, as we see, Cant. 4.16. and therefore that here also, the blow∣ing thereof on trees is mentioned: So doth the sincere Word of God preached help forward our growth in grace and godli∣nesse: and lastly it promoves those that are on sea-voyages to∣wards their wished harbour: and therefore also, to shew that the word truly preached helps forward such who are on their voiage in this world to the Kingdome of heaven, which Satan and his instruments seek to impede: therefore (I say) it is here said, that these foure Angels hinder the four winds that they should not blow on the earth, nor sea.

Verse 2. And I saw another Angel ascending from the East, having the seale of the living God: and he cryed with a loud voice to the foure Angels, to whom it was given to hurt the earth and the sea.

Followes the vision of another Angel of a far different qua∣lity and disposition then the former who came to hurt, for he comes to save. Which Angel is described, 1. From the place from which he comes, to wit, the East; and the manner how, to wit, ascending. 2. From the office he has, to wit, the ha∣ving in keeping the seale of the living God. 3. Is set downe what he does, or the errand he came for, which is, by inhibiti∣on to suspend these four Angels forenamed from hurting earth or sea, till the servants of God be sealed: the manner of which inhibition is set downe, that it was crying with a loud voice.

First then, he is said to come from the east by a rising or as∣cending, to shew that this Angel is not one of the created An∣gels, but that great Angel of the Covenant, who is also the Sun of righteousnesse, and light of the world, John 1.19. Next, he has the seale of the living God, Mal. 3.1. Mal. 2.4. And so living, as he is also a life-giving God: his seale also is the adoption of the Sonnes of God. Allusion being made herein to the Kings of the earth, who promote such as they favour, to be keepers of their great seale, which is the highest and most honourable office in the Kingdome, and hereby shewing us to what high honour our Saviour is advanced in our na∣ture.

It is said also, that this Angel cried with a loud voice to the other foure Angels. 1. Thereby to shew his imperiousnesse and Authority over them, with a loud voice inhibiting. 2. That none of them should pretend ignorance of his command. 3. Therfore also he crys aloud unto them, to shew how strong and mighty he is, and 4. How earnest he is for their reformation that are his.

Next, it is said, (to whom it was given to hurt the earth, and the sea,) by the earth earthly-minded people, c. 4.6. and by the sea, (whereby the world is represented,) worldly-minded peo∣ple,

being understood to shew as has been said before, that Sa∣tan nor his instruments can do nothing without the Lords per∣mission, nor go a haires bredth beyond the limits thereof, and his power in spirituall hurting is onely over the wick∣ed.

Verse 3. Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God, in their foreheads.

Here is set downe the inhibition it selfe, and limitation thereof, wherein we have first to consider and may see, that these Angels were evill or hurting Angels. Next they are in∣hibited to hurt the earth, sea or trees (whereby men who have onely a naturall life (resembled ordinarily to trees) are to be understood) till we have sealed (saies he) the servants of God in their foreheads. Where, 1. He speakes after the man∣ner of Princes in the plurall number, (We) shewing thereby his dignity, Who is King of Kings, Rev. 19.16. or 2. Be∣cause he seales the elect by his spirit, as we may see, Eph. 4.30. and therefore may say. (We)

Next, we see the persons that are to be sealed are the ser∣vants of God, even as Ezek. 9.4. these that had the slaugh∣tering weapons to destroy, are forbidden so to do; till they were marked or sealed who mourned for the abhominations that were done in Jerusalem, and as the houses of the Israelites were also, 1. in a manner sealed or marked by the sprinkling blood of the Paschall Lambe, that the destroying Angel might not hurt them, and Rahabs house with the red cord, that none should enter to kill any therein.

Thirdly, there is a sealing spoken of here, which the Rhe∣mists ridiculously make to be the signe of the crosse, which is false and foolish. 1. Because many reprobates which are not Gods servants may be marked with that,. 2. Neither are any marked with that, by this great Angel which is here spoken of, but mark themselves the••ewith.

This sealing then is not any externall action or impression on the body of any visible mark, but a divine and invisible a∣ction whereby these that are Gods servants are sealed by the spirit, Eph. 4.30. and have gotten the impression of Gods i∣mage upon their soul, called, c. 14.1. his Fathers name, and so

are knowne to be his, (as by Cesars image, the coine that did belong to him was knowne,) and are distinguished from the wicked, and sequestrate or set apart for preservation from the common destruction, for these are the chief ends of sealing. 1. A propriation, as Merchants put their seale on their owne goods. 2. Discrimination, as it is said, quis te discrevit? and 3. Making sure, and for preservation, as Ezek. 9. and here

This sealing is said to be in their foreheads, the head being the most eminent and chief part of the body, as the soul is of the whole man, and the fore part of the head, being in like manner the most eminent and conspicuous part of the head it selfe, thereby to shew, that the Lords protection of his owne shall be most conspicuously seene, as that mark which is on the fore head, (as experience hath proved true, in the chil∣dren of Israel, at the red Sea, Daniel in the Lyons den, and the three children in the fyrie Fornace) As also that the sealing of their soules with the stamp of his grace shall be evidently seene in their profession, whereof they shall not be ashamed, and in the practise of their life.

Likewise this great Angell speaking of God, he says, till we have sealed the servants of Our God, shewing thereby to our comfort, that the servants of God have one common God and Father with him, who is his welbeloved sonne in whom he is well pleased, as we have the same also said vers. 10.

Vers. 4. And I heard the number of them which were sealed, and there was sealed an hundred and fourty and foure thousand of all the tribes of the chil∣dren of Israel.

5. Of the tribe of Juda were sealed twelve thousand. Of the tribe of Reuben were sealed twelve thousand. Of the tribe of Gad were sealed twelve thousand.

6. Of the tribe of Aser were sealed twelve thousand. Of the tribe of Naphthali were sealed twelve thousand. Of the tribe of Manasses were sealed twelve thousand.

7. Of the tribe of Simeon were sealed twelve

thousand. Of the tribe of Levi were sealed twelve thousand. Of the tribe of Issachar were sealed twelve thousand.

8. Of the tribe of Zebulon were sealed twelve thousand. Of the tribe of Joseph were sealed twelve thousand. Of the tribe of Benjamin were sealed twelve thousand.

The number of these who are sealed are set downe of the tribes of the children of Israel, by which the Israel in the flesh or Jewish nation only are not to be understood, but as ver. 9. all Nations, Kindreds, People and Tongues that are the true Israel of God, and who are (as the Apostle calls them) Israelites inwardly and in the spirit. (Rom. 2.9.) whose cir∣cumcision is of the heart, and not of the flesh: of which sort we must not understand that there were no more then is here mentioned in every tribe, twelve thousand, or in the whole summe 144000. but a definite number here is put for an indefinite, and these tribes and this number of them do here re∣present the whole Church Militant, multiplied or made up of twelves rather then any other number, as also resembled by the twelve tribes of Israel according to the flesh; to shew, that as that Israel (who were then Gods only people) came of the twelve Patriarchs, so this true Israel of the Church of Christ (who is now Gods onely people) come of the twelve Apostles; so as their Doctrine is that foundation whereon they are built, as we see, Revel. 21.14. and whereto onely they reckon and conforme their Christian profession.

It is also to be marked, that the tribe of Dan is here omitted, because of all the tribes they fell first to Idolatry, as we see, Judges 18. and continued therein during thee c••ptivity, shew∣ing thereby unto us, that Idolaters have no place, nor come into the number of these that are the true Church of Christ, but are like the Court which is without the Temple (spoken of c. 11.2.) which is commanded to be left out, and not measured at all.

Next, the tribe of Levi here, in place of Dan, is taken in and numbred with the rest of the tribes in common, to shew that now under the Gospel there is no more a separation of

any such from their brethren for a Leviticall service, which had its consummation and abolition by the death of Christ, but by faith all come in, in common to be sealed as the true Israel of God, also ver. 8. by Joseph, Ephraim is meant who for his precedency before Manasseh is so named, Gen. 48.13. the number thus setled, the Sonnes of the wives and of the hand maids are promiscuously intermingled, for in Christ there is neither bond nor free, but all are of one account.

Vers. 9. After this, I beheld, and lo, a great multitude, which no man could number, of all Nations, and kindreds, and people, and tongues, stood before the Throne, and before the Lambe, clothed with white robes, and palmes in their hands.

From this verse to the end of the Chapter is described the Church triumphant, or what is their happy estate in heaven, who are here sealed and Sanctified on earth, and lest the twelve tribes spoken of before should seem only to be undetstood of the Jews, therefore here he calls them a great multitude of all Na∣tions, Kindreds, and People, and Tongues. As also lest that the number of 144000 should be mistaken to signifie a definite and certaine number, therefore he sayes, They were such a multi∣tude that no man can number them. And of the sealing of this great multitude he speaks nothing here, (as some would have by the twelve tribes the Jews onely, and by these the Gentiles onely and their sealing to be understood) because under the name of Israel, and twelve tribes thereof allegorically he had spoken of their sealing before, and now after their sealing by grace, he speaks of their setled estate in glory. As also c. 14.1. Where all Christs Church is spoken of, only mention is made of 144000. and therefore next;

First, he sets downe their posture of standing before the Throne, signifying thereby, 1. Their high favour whereto they are advanced to stand in the Lords presence, as Joseph told the Butler that he should stand in Pharaohs presence; and the Queen of Sheba pronounced Solomons servants blessed who stood before him, &c. 1 King 10.8. 2. Their stability now in glo∣ry never to fall as Adam did in the earthly Paradise, or as we do here often on earth.

Secondly, The cloathing in white robes, signifies, 1. Their purity, and perfect holinesse, as we have it, Eph. 5.27. for no uncleane thing enters there. 2, Their glorious and trium∣phant estate now in the heavens, and 3. Their joyful condition, spoken of Psal. 16.11. whereof also white rayment is a sim∣bole.

Thirdly, They have palmes in their hands, wherein they held the sword of the spirit before, Eph 6. to shew that now they have gotten the victory over all their enemies, and (as v. 14.) over all the great tribulations out of which they are come.

Verse 10 And cryed with a loud voice, saying, Salvation to our God, which sitteth upon the Throne, and unto the Lambe.

Here is subjoyned their thanksgiving, where 1. We have the manner, to wit, with a loud voice, signifying their zeal and joyfull fervency. 2. The matter or song it selfe, wherein they ascribe the whole work of their salvation from the guilt of sin, the dominion and damnation thereof, and their, advance∣ment to glory, onely to God and to Christ Jesus, without claiming any share therein by their owne satisfactions or me∣rits.

Verse 11. And all the Angels stood round a∣bout the Throne, and about the Elders, and the four beasts, and fell before the Throne on their faces, and worshipped God.

Which song of Saints we see seconded by the Angels, who surround the Throne humbly prostrate on their faces; not that they have faces properly, or bodily parts, being spirits, but head by shewing that in a most humble manner they worship the Lord, as these who fall on their faces, as we see in Abrahams example, Gen. 17.17. and the poore Publicans.

Vers. 12. Saying, Amen: Blessing, and glory, and wisdome, and thanksgiving, and honour, and pow∣er, and might be unto our God for ever and ever, A∣men.

These Angels also say not onely, Amen, comprobating the former song of the Saints, and assenting thereto, but also by a heap of words and attributes rehearsed before (c. 5.12, 13.) they expresse their great zeal and affection, as not being able enough by al that they can ascribe to God, to expresse how wor∣thy he is of praise.

Verse 13. And one of the Elders answered, say∣ing unto me, What are these which are arraied in white robes? and whence came they?

After which is subjoyned one of the Elders his asking of John what these were who were arraied in white rayment, and whence they ca••e? which was not to get information thereof from John, as we see, v. 14. but to make him ac∣knowledge his owne ignorance of these heavenly mysteries till he were taught, and to give him knowledge and information of them.

Verse 14. And I said unto him, Sir, thou know∣est. And he said to me, These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lambe.

Unto whom we see John answers, 1. Reverently, by the compellation or stile he gives him. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 2. Humbly, ac∣knowledging his owne ignorance, and ascribing the know∣ledge hereof to him, who accordingly gives him information, answering, 1. To the last part of his owne former interroga∣ion; saying, Whence are they? these are they (sayes he) who

came, not onely out of tribulation, but out of great tribulation, as it is likewise said by the Psalmist, Many are the troubles of the righteous, but the Lord delivers them out of them all.

Next, he shews how their robes are white, because they have washed them in the blood of the Lambe, which washing implies that they were uncleane before, as all are by nature. 1. In re∣spect of originall sin, Psal. 51.5. the washing from which we have, Ezek. 16.9. and 2 In respect of actuall transgres∣sion, Prov. 20.9. the washing from which we have, 1 John 1.7. and therefore is subjoyned the admirable manner how they are made white, by washing them in blood, which naturally pollutes, as we see, Ezek. 16.6. and makes red, Isai. 1.18. and yet the blood of Christ the Lambe makes white, without joyning any thing thereto, or (as Pilate did with the Ga∣lileans blood) mixing any therewith.

It is likewise said in the preterit, laverunt, they have washed, because this is onely done, or to be done in this life, and there∣fore was so done by them. This washing also is ascribed to them, 1. By acknowledgement, or that they ascribed their salvation, or washing from their sinnes and acceptation in mer∣cy, as v. 10. onely to Christ Joh. 13.•••• and the merit of his blood or passion. 2. This washing is ascribed to them, as the work of our salvation is ascribed to us, Phil. 2.12. wherein albeit God be the principall actor, and Christ our Saviour the meritorious procurer, yet there is somewhat required on our part also, to wit, repentance and faith, as we see, Act. 2.37, 38.

Vers. 15. Therefore are they before the Throne of God, and serve him day and night in his Temple, and he that sitteth on the Throne shall dwell among them.

In this verse he proceeds further, and shews, 1, Where they are. 2. What they do, and 3. Who is amongst them. First then they are before the Throne of God, where he sits in glory, and where they in like manner participate of his glory, or pre∣sence in glory.

Likewise the particle (Therefore,) being relative to the

words immediately preceding shew, that this their fellowship with God, and fruition of his presence is by Christ onely and vertue of his blood wherein they had washed their robes and made them white, and no admission to stand before the Throne while then.

Next, their exercise is, Serving him day and night in his Temple, that is, [Dies & nox non vicissitudinem, sed serpetui∣tatem significant. Aug.] perpetually, without such wearinesse or intermission as our weaknesse and corruption makes to be in this life: which service is said to be in his Temple, not that there is any materiall Temple in heaven, as we see, Rev. 21, 22. but there is an allusion made here to the Temple of Jeru∣salem, wherein the Leviticall service was continually, Psal. 134.1. nor is this service toilsome or laborious, but pleasant and delightsome.

Lastly is set downe, their blessed cohabitation with God, and his inhabitation amongst them. Indeed even in this life the Lord is said to dwell amongst his Saints, 2 Cor. 6.16. and in them; but this is by his gracious presence oft-times in the comfortable sense thereof interrupted, and like the shining of the Sun obnubilate, as we may see, Ps. 22.1, &c. But this dwelling amongst them here, is 1. An uninterrupted and con∣stant glorious presence, a clear blessed vision, and a full and plenary fruition. 2. It imports the communication of all good things whatsoever; for where this fellowship is, there is fulnesse of joy and pleasures for evermore, as Psal. 16.11.

Verse 16 They shall hunger no more, neither thirst any more, neither shall the Sun light on them, nor any heate.

After the two former degrees of the Saints happinesse that were positive, and of their good things in heaven, followes the privative, or the evills from which they are freed, borrowed from Isai 49 10. First then it is said, they shall not hunger, nor thirst any more, whereby is meant, 1. Either that hard penuri∣ous estate, whereof the Apostle speakes in his owne person, 2 Cor. 11 37. and whereunto oft-times the godly (like La∣zarus,) are subject, specially in persecution, as we see in E∣lijah and others, or else 2. That frailty of nature, and of this present life which needs continuall supply of meat and drink,

and therefore we have such daily appetite, or hungring and thirsting after the same, from both which both of penurious necessity of temporall things, whereof meat and drink is the chiefest, as also of naturall frailty, the godly are freed in the life to come.

Next it is said, that the Sun shall not light on them, nor any heate, that is, they shall no more stand in need of the com∣fort of the creature, whereof the Sun by his light and heate is chiefest, the reason whereof is given, Rev. 21.23. because they receive fulnesse of all good and comfort from the Crea∣tor, as he shews also in the next verse.

Verse 17. For the Lambe which is in the mid∣dest of the Throne, shall feed them, and shall lead them unto living fountaines of waters: and God shall wipe away all teares from their eyes.

Therefore he sayes that the Lamb shall feed them, to wit, immediately by that blessed vision of himselfe, whereon with continuall delight they shall feed, as on most delicate food, and he shall lead them to the living fountaines of waters, shew∣ing, 1. thereby the superabounding of their felicity, as of fountaines of ever-springing-waters, called therefore also, Rev. 22.1. a River of the water of life, and Rivers of pleasure, Psal. 36.

Secondly, Shewing likewise that our comforts and refresh∣ments shall no more come to us mediately, from the creature, to wit, or externall meanes, as Word and Sacraments, but immediately from God himselfe, who is the overflowing foun∣taine, and Author of all happinesse.

Lastly it is said, that God shall wipe away all teares from their eyes, to shew, that they shall no more sorrow, either for sin, as they did in this life, or under great tribulation, which they sustained, but shall be freed from all sorrow or matter of grief, and enjoy fulnesse of joy, and pleasures for ever.

The lessons or application on the seventh Chapter.

Ver. 1. BY these foure wicked Angels, we see that Sa∣tan has his instruments to impead the course of the Gospel, as well as Christ has his to promote the same, and who are more busie then his for the most part, like the old Pharisees, while as Christs servants are like those who slept while the tares were sowing.

2. Their standing on the foure corners of the earth, wait∣ing in all places, and at all occasions for performance of Satans service, should teach Christs Ministers much more to wait and watch, and catch all occasions, in season and out of season to do their Masters service, and to gaine soules, so great a re∣ward being promised them.

3. Their restraining the foure winds to blow upon the earth, &c. shews (as the restraining of raine in Eliah's time) that the greatest plague that ever came on a Nation or people, is, when for want of the love of the truth, errour prevaileth, and the truth is restrained.

Ver. 2. As Christ is that glorious Angel, or Sun of righteous∣nesse that arises from the East, so let us delight and walk in his light, and beseech him to enlighten our dark minds, and cause the light of his countenance to shine upon us as David did, Ps. 4.6.

2. Seeing he has the seale of the living God; if we would be of the number of his sealed ones to salvation, let us come to him and crave to be stamped and sealed by him.

3. He whose seale it is, is called, the living God, which distinguishes him not only from Idols, and other creatures, as Sun and Moone &c. which Idolaters worship, but also shews wherever he is by the stamp of his seale, he kyths a living God, by that life of grace and actions thereof, which he communi∣cates to the soules of his sealed ones.

4. This great Angels c••ying to the other foure with a loud voice, not to hurt the earth or sea, till the servants of God be sealed, shews the vigilant and great care that the Lord has o∣ver his owne in the time of the imminent and common destru∣ction of others.

5. We see also to our comfort, that he cryes for us, when we know not our danger, and cry not for our selves.

6. Where it is said, [to whom it was given to hurt the earth,] we learne that as all punishments come from God, so in inflicting of them, for time, persons, manner or measure of hurting, Satan and his instruments are but as chained dogs, and have a limited power.

Ver. 3. By their hurting the earth, or earthly-minded ones, &c. we see the blinde folly of the wicked, who serve him who in∣tends, and can give them no other reward then the hurting of them.

2. Where it is said [till we have sealed the servants of our God,] we see the wickeds punishment is oft-times delayed for the godlies sake that are amongst them, and therefore what a great Jewell the company of the godly is, and how ungrateful the wicked are who persecute such.

3. We see that the surest and best way of safety from common dest••uction is, with Noah and Lot, to be Gods ser∣vants.

4. This is the godlies great comfort, that Christ and these who serve him have one common God and Father, whom they may call, our God, and our Father.

Ver. 4. This is also a great comfort to the true Israel of God, that the Lord knowes the particular number of his owne elect, yeathe very haires of their head, as also, being his sealed ones, that their salva••ion is sure.

2. The number of these are few in comparison of the whole world which shews, 1. Tha•• Christs flock is but a little one, and f••w are chosen, next, 2. That multitude is no note of the true Church Militant, and, 3. That we should not follow the multitude in an evill course.

3. We see that in the worst times of Satans prevailing either by persecution or delusion of errour Christ ever has his owne Church and sealed ones.

4 From the omit••ing of the tribe of Dan for their Idolatry, we see that Idolatry excludes any company or person what∣soever from being any part or member of the true Church.

Ver. 9. We see no Nation, nor people excluded from be∣ing members of the true Church, and heires of glory, therefore let us be careful, by our infidelity and wicked life, not to exclude our selves.

2. If ever we would weare that white robe of glory, let us put on that white rayment of grace and Sanctification here, which is the wedding garment, and that which is spoken of, Isai. 61.10. which has these two properties. 1. It will never wax old, like that in Deut. 8.4. which the Israelites wore in the wildernesse, and 2. It smels sweetly through Christ in Gods sight; Like to Esaus garment: and therefore let us put off with the prodigal our beggerly and filthy garment of sin, or any confidence of our owne righteousnesse which is like a menstruous cloth, and as we are exhorted, Rom. 13.14. put on Christ.

3. If ever likewise we would weare palmes of Victory and triumph in heaven, Let us put on the whole Armour of God, Eph. 6. and fight that good fight against all our spiritual ene∣mies on earth.

Ver. 10. The Saints in heaven ascribe their salvation on∣ly to God and Christ without sharing themselves, or any o∣ther, in any part thereof, to which song of theirs, and the an∣gelicall approbation thereof, we see how contrary is the Po∣pish doctrine of free-will, merits, satisfactions and works of su∣pererogation, and in a word, that which the Pope calls, his trea∣sury of the Church.

Ver. 11. If the Angels be so humble in worshipping God, that they are said to fall on their faces, how much more hum∣ble should we be, who as Abraham said, are but dust and ashes?

Ver. 12. With these same Angels also let us give our ap∣probation, as occasion offers, and testimony to the truth, as also ascribe all good whatsoever to God, as the Author thereof, and who is the giver of all good things to us.

Ver. 13. In this Elder that comes to instruct John con∣cerning this vision we see a worthy and imitable example for them who have knowledge of heavenly mysteries to instruct the ignorant.

Ver. 14. We see that the lot of the godly in this life is the crosse and tribulation; and why the Lord will have it so, has been told before, c. 6.11.

2. They must expect not onely many, but great tribulati∣ons, Like that storme, Matth. 8.24. but his grace who is their God shall be sufficient for them.

3. As there is a time for their entrie, and being in great tri∣bulation, so there is a time when they shall come out of them

all, chiefly wherein death comes, and therefore how welcome it should be unto them.

4. They are said to have washed their garments in the blood of the Lamb, which teaches us to do so in like manner, and that we are by sin most filthy and uncleane, like to leprous Naaman; the necessity of which, to wit, that we must be wash∣ed from this filthinesse, is, else (as Christ said to Peter) We shall have no part in him, Joh. 13.8.

5. There is nothing here that is said to wash them, or make them white and cleane but the blood of the Lamb, 1 John 1.7. away then with any other purgatory.

Ver. 15. It is said, their robes being washed in the blood of the Lamb, therefore they are before the Throne of God, so that the meritorious cause of the Saints fruition of Gods pre∣sence in glory, is no merits, nor satisfactions of their owne, but only Christs blood and sufferings.

2. If we would be of that number that serves him in heaven, praising him incessantly, and amongst whom he dwelleth there; then let us serve him here in all welpleasing, and make our hearts a dwelling place for his Spirit.

Ver. 16. The happier estate of the redeemed by Christ in the heavenly Paradise, then that of Adams was in innocency, and in the earthly, because they shall stand in no need of the creature, or of bodily food and light for the fruition of the Creator shall be all in all unto them.

2. By our hungring and thirsting here, we see our natural mi∣sery and indigence, and how vaine a thing is man in his best e∣state, and the life of man which daily must be supported by such weak props.

3. That we may not stand in need of the light or comfortable heate of the same hereafter; let us delight in the light of the Sun of righteousnesse and walk therein here, and seek to have our hearts warmed with his love and enflamed with the zeal of his glory.

Ver. 17. If we would be fed by Christ hereafter, let us seek him to be the food of our soules here, and that we may have a spirituall appetite towards him.

2. The godly must shed teares, and sow in teares here, if ever they would expect to have them wiped from their eyes, or reap in joy hereafter.

CHAP. VIII.

The sense or explication.

HERE follows Satans assault of the Church of Christ, after force by fraud, or the wo∣full effects of stopping the course of the Gospel in the purity and power thereof by heresies, and their making way for An∣tichrist and Mahumetisme.

This Chapter has foure parts. 1. A great silence in heaven for attentive ex∣pectation of great things to be revealed. 2. Christs intercession for his little flock, and their preservation in time of this com∣mon danger to ensue. 3. The sounding of the first foure trumpets, and what did fall out thereon, and 4. A denunciati∣on of a triple wo to the inhabitants of the earth, by reason of the three trumpets were yet to sound: all which is done upon tht Lambs opening of the seventh seale, therefore he sayes.

Verse 1. ANd when he had opened the se∣venth seale, there was silence in heaven about the space of halfe an houre.

And when he had opened the seventh seale, there was silence in heaven about the space of halfe an houre, Which silence was for excitation to a diligent and reverend attention to those things that were hereafter, either to be said or seen, and were matters of great concernment and consequence, even as before

great Princes their Proclamations by their heralds, silence is first enjoyned.

Verse 2 And I saw the seven Angels which stood before God, and to them were given seven Trum∣pets.

After the silence awhile, followes the first thing which John saw, to wit 7. Angels who are said, 1. To stand before God signi∣fying thereby, 1. Their serviceable waiting, as servants use who stand before their Master, to observe what is enjoyned to them to do, 2. As also their readiness to perform what they are com¦manded, and 3. Their stable estate in glory.

Next they have 7. Trumpets the use whereof we find to be twofold, for convocation, as Joel 2.15. or signification & denun∣ciation of battel, as 2 Chron 13.12. These then by their Trum∣pets denounce Gods judgments against the World for their persecuting and not recei∣ving the truth,* 1.1 as also forewarne the Church of Christ, that she is to be assaulted another way then before, to wit, by Satans fraud and heresie, as she was before by open force and cruelty.

Likewise, it is said, that these Trumpets were given them, to show that they intruded not themselves in this service, or undertook it at their own hand, till they were called thereto, and received both their commission, and fit furniture for discharge ther••of from the Lord that sent them.

Ver. 3. And another Angel came and stood at the Altar, having a golden censer, and th••re was given unto him much incense, that he should offer it with the prayers of all Saints upon the golden Altar which was before the Throne.

Here in the second part of this Chapter, is set down Christs intercession for his Church, and for their preservation in the common danger to ensue; as he prayed for Peter when Satan

should sift him, that his faith failed not. This is done by a Vi∣sion of another Angel, wherein we have to consider, 1. Who he is, and how called, 2. What he has, or how furnished, 3. What he does, and what ensues thereon.

(1. Who he is) First then, by this Angel, Christ is understood, as not only Primasius expounds, and others, but also the Jesuit Blasius Viega, saying, Sequentiae nisi Christo, alteri apte accommo∣dari non possunt, Who is here called another Angel, as divers from the former, 1. In dignity of person, Heb. 1.6. 2. Because of our nature assumed, Heb. 2.16. and 3. of excellency of office, as King, Prophet, and here as high-Priest of his Church, wherefore he is said to stand at the Altar, to wit, of burnt in∣cense, called therefore the golden Altar, Exod. 30.7. because it was laid, over with gold, allusion here being made to that, and the truth thereof being accomplished by Christs intercession, as we have it, Heb. 7.25. and 9.24.

(2. What he has) Next is shown, what he has, or his furni∣ture for this his office of intercession, therefore it is said, there was given him much incense (or as it is in the original) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, many, odours by which is meant the plen∣tiful merits both of his active and passive obedience, having offered himself (as sayes the Apostle, Eph. 5.2.) an offering and a sacrifice to God for a sweet smelling favour, and which he communicates also to his own, for making both their persons and prayers acceptable to his Father, and therefore it is sub∣joyned, that he should offer it with the prayers of all Saints.

Ver. 4. And the smoke of the incense which came with the prayers of the Saints, ascended up before God out of the Angels hand.

The successe of which offering up and intercession is here set down, to wit, that by it and the merit of his death, the prayers of the Saints ascended up before God with acceptation; like the sacrifice of Abel, having proceeded, 1. Not only out of the golden vials or censers of pure hearts, as we have it, Chap. 5.8. But 2. being also joyned and accompanied with the sweet smoke or odor of his incense, and 3. coming in like manner out of this Angels hand.

Ver. 5. And the Angel took the censer, and filled it with fire of the Altar, and cast it into the earth: and there were voices, and thundrings and lightnings, and an earthquake.

(3. What he does) Followes, beside his former intercession, what he further does, and what ensues thereon; concerning which it is said, that he took the censer and filled it with fire, & cast it on the earth: by which fire some understand the graces and gifts of Gods Spirit, compared to fire, Matth. 3.11. Because of the like operation which descends on his Saints on earth for the establishment and confirmation, upō the ascending of their prayers to God which through Christ do find acceptation, up∣on which are said to ensue voices, to wit, of consolation to some, and thundrings, &c. and that is, terrours for humiliation of others, as the twofold operation of the Spirit on the god∣lie.

But I rather take it, by fire to be meant wrath, as we may see, Ezek. 10.2 and Heb. 10.27. Which is not said to be sent down as the gifts of Gods Spirit are, but with violence (as it were) cast into the earth out of indignation, whence it receives the stile of firie indignation, Heb. 10.27. Which God powreth out upon his enemies, the procurer whereof to come down upon them, is the Saints prayers and complaints that go up against them: and as the prayers of the Saints ascend before God out of the Angels hand, to shew that their acceptation is from Christ; so likewise fire from the Altar, which descends on the earth is from the same Angels hand, to shew that this wrath on the wicked, and these ensuing judgments come likewise from him, to whom all power is given both in Heaven and Earth, Matth. 28.••8.

This censer also out of which this fire is said to be cast into the earth, is said to be filled with fire, to shew the many and great judgments that were to be inflicted; and as men has filled the cup of their sins, so God had filled the cup of his wrath whereof they were to drink, whence are said to ensue confusion, as of many voices uttered together, or grievous complainings, as also thundrings, lightning, and earth-quake, signifying such terrible judgements to fall out like a fearful storm that can∣not be avoided, as such things are that come from Heaven or

out of the bowels of the Earth, and as if Heaven and Earth con∣spired to take vengeance on such a generation.

Ver. 6. And the seven Angels which had the seven trumpets, prepared themselves to sound.

Followes now particularly the judgments (as fire did on Sodō) that were to fall out upon the wicked and ungratefull World for their resisting, and not receiving the love of the trueth, as the Apostle speaks, 2 Thess. 2.10, 11. Whereunto there is first a preparation, 2. The denunciation, and 3. The execution. The preparation is here set down: which time of preparation, as also the seven Angels their sounding one after another, as likewise the Lords beginning at lesser judgements (as we shall show hereafter) all these (I say) showes Gods long-suffering patience towards sinners, waiting for their repentance, as he did the first Worlds, &c. and that he is unwilling to powre out all his wrath at once, as the Psalmist showes, Psal. 78.38.

Ver. 7. The first Angel sounded, and there followed hail, and fire mingled with blood, and they were cast upon the earth, and the third part of trees was burne up, and all green grasse was burnt up.

Here begins the denunciation of the first judgment, and execution thereof, by the following of hail and fire mingled with blood, allusion herein being made to the plague of Egypt, Exod. 9.24, 25. Herein only differing, that this plague is grea∣ter, having blood mingled, so that what the had did not beat down, the fire burned; and what was left by the fire, was cor∣rupted by the blood: by which hail, & fire mingled with blood, are meant those heresies that should arise, and be broached by such as should draw the very blood of souls upon them: and as hail beats down, fire consumes, and blood corrupts, so doth here∣sie beat down, and destroy souls who are thereby infected, and corrupts sound doctrine, having ever joyned also therewith fiery contention unto blood at last: as hail likewise is cold and quenches, and fire is hot and kindleth, so heresie quenches the Spirit of grace, but kindleth wicked zeal and fiery conten∣tion.

Yet there is the merciful dealing of God, in the midst of ju∣stice remembring mercie, and his powerful restraint or li∣mitation of Satan in his instruments, that they are permitted only to burn up the third part of trees, and of grasse; by trees understanding those of the most eminent sort of men, and by grasse (which all flesh is compared unto) the meaner sort, the weaker also being meant by the grasse and by the trees such as seemed stronger, the infecting of whom is called a burning up of such, or like a destruction by fire, which not being taken heed unto at first and quenched, speedily goes thorow and makes great destruction.

Ver. 8 And the second Angel sounded, and as it were a great mountain burning with fire, was cast into the Sea, and the third part of the Sea became blood.

Followes here the denunciation of the second Judgement, and the execution thereof, by a great burning mountain which was cast into the Sea, whereby is meant a great swelling and notable prevailing heresie as wa•• that of Arrius, which was maintained against the orthodox Christians (especially in the West) by great and fiery con ention, as also by the grandure of diverse Roman Emperours, See Jer. 51.25. with the fiery trial of most sharp and bloody persecution, & rose to that height like a mountain in the eastern part of the World by a general pre∣vailing, that (as a Fathersayes) it sobbed under the pressure thereof, and wondred that it was turned Arrian. Thus by this great mountain for a long time was the truth impeded, (as we see such lets so called, Zach. 4.7) So that the third part of the Sea, or World (represented so thereby, cap. 4.6.) became blood, that is, corrupted by this heresie.

Ver. 9. And the third part of the creatures which were in the Sea, and had life, died, and the third part of the Ships were destroyed.

And the third part of the creatures that were in the Sea, that is, common Christians, that had life, died, that is, p••rished in their souls, and the third part of ships were destroyed, that is particu∣lar

Christian-Churches who had been orthodox before, there∣after they and their Pastors made defection to Arrianisme.

Verse 10. And the third Angel sounded, and there fell a great starre from heaven, burning as it were a lampe, and it fell upon the third part of the Rivers, and upon the fountaines of the Waters:

Here is set downe the denunciation of the third judgment and execution thereof, by the fall of a great S••arre from heaven, &c. Where, 1. By Starres we are taught, c. 1.20. That Pas∣tors of Christs Church are to be understood. 2. By this Star not any one, (see c. 17.10.) Individual Pastor is meant, but un∣der the name of this one, many of the like sort. 3. This Star is called a great one, that is, in learning and account. 4. This Star fals from heaven, that is, from a shining lampe by heavenly sound doctrine, to be a burning lamp, th••t is▪ to hereticall pravity, whose effect, as has been said,* 1.2 v. 7. Is to burne up (like Sampsons foxes) the Lords field, as also this Star f••lls from heaven, that is, from a shining lampe by a holy life, to be a burning lamp, which is, by burning contention and bitter opposing of the truth, malo zelo accensi, and being in the gall of bitternesse against the professors of the truth.

Verse 11. And the name of the Starre is called Wormwood, and the third part of the waters became wormwood, and many men died of the waters, because they were made bitter.

For which cause it receives a suitable name, and is called Wormwood, 1. Being both bitter it selfe, and corrupt, and (like Jeroboam who made Israel to sinne,) 2. Making others bitter and corrupt, and thereby to die, as likewise corrupting a great part of the sweet and wholesome doctrines of truth, and places of holy Scripture, compared to Rivers and fountaines, by wresting them through their false glosses to countenance and confirme their heresies. 3. Which bred much bitternesse al∣so

and griefe unto true professors then, and 4. Was to pro∣cure much bitternesse to themselves in the end, as we have it, Jer. 23.15. In the day of their account.

Verse 12. And the fourth Angel sounded, and the third part of the Sunne was smitten, and the third part of the Moone, and the third part of the Starres, so as the third part of them was darkened: and the day shone not for a third part of it, and the night like∣wise.

Followes the fourth denunciation, and the plague that ensued thereon, to wit, the darkning of the third part of the Sun, Moon, and Starres, which are the heavenly lights appointed day and night to give light to the world, where it is to be noted. 1. In all these plagues a progresse from the lesser ever to the greater, (as in the plagues of Egypt) for, 1. Trees and grasse only in the third part of them are burnt. 2. The third part of the Sea became blood. 3. The fountaines and fresh waters are in∣fected, and now, 4. This plague ascends higher to the dark∣ning of the third part of Sun, Moone, and Starres: thus by de∣grees did the mystery of iniquity grow here from the begin∣ning of the working thereof (which it had even in the Apo∣stles dayes) to a great height.

2. It is to be noted, that in all these there is but a prevailing onely over the third part, but not such an universall, as is hereafter seene to fall out under that great Antichrist, c. 13.

The words then import a fearfull and great darknesse both of errour and ignorance that was to fall upon the visible Church, represented by that whereof we are most sensible, and a higher advancement of the mystery of iniquity till it come to its height, as the he••venly lights are above the foun∣taines, they againe in purenesse above the Sea, and the Sea a∣bove the grosse earth.

This darkning then is nothing else but the ignorance and er∣rour that should come on the visible Church and obscure in a great part the knowledge of Jesus Christ the Sunne of righte∣ousnesse, as he is called by Mal. c. 4.1. and consequently the glo∣rious lustre of the Church, compared to the Moone who bor∣rowes

her light from the Sun, and whose only true glory is, the true knowledge of him crucified, as also which did dark∣en a great part of them who as Starres in Christs right hand, should both in life and learning, as lights, have shined to, and before others, so that, that which should have been the cleere day of the light of the Gospel, was in a great part, as night, and that which should have been as a cleere night by the light of the learned holy Pastors, and a holy well-taught people, was in a great part, but as Egyptian darknesse, wanting the shining both of Moone and Starres.

Verse 13. And I beheld, and heard an Angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe to the inhabitants of the earth, by reason of the other voices of the trumpet of the three Angels which are yet to sound.

Here is the last thing in this Chapter which John saw, to wit, an Angel flying through the midst of heaven, and denouncing a threefold wo to the inhabitants of the earth, which was yet to come, which Angel by common consent re∣presents some faithfull Pastors, (so called, Rev. 2. and 3.) whom God was to use for the forewarning of his Church of the ensuing plagues, whose flying through the midst of heaven, as it were far from the perception of the earthly sort, signifies the speedy coming of these denounced woes upon the secure worldlings, who by an ordinary phrase of Scripture are called the inhabitants of the earth, because of their lot, which onely they have therein, and their wedded affection which they have thereto, not as pilgrims upon the same, but as inhabitants of the same, against whom the Angels denunciation of three woes in relation to the three trumpets that are to sound, thereafter is said to be with a loud voice, as of a faithfull forewarner, that he might be heard of all.

Lessons or Application on the eighth Chapter.

Ver. 1. WHereas the Church is here forewarned of a second and more dangerous assault by fraud after force, let her never expect rest here from Satans, and his instruments their malice and machinations, till that time that is spoken of, Rev 14.13.

2. By that silence that was for a space for the better attenti∣on to these things that were to be revealed, we see with what preparation and atten••ion we sho••ld come to heare heavenly mysteries and be in structed therein.

Ver. 2. These seven Angels stand waiting before the Throne, and till they be called to the service that is subjoyned, they go not, teaching men who are so ca led, to wait in like manner for the Lords vocation of them, and not to run before they be sent.

2. These who are thus called, have trumpets given them; even so whom the Lord calls and sends out to any work, he furnishes them with gifts meet for the work, which neither man'nor Angel can have while the same be given them from above.

3. By trumpets the Lord forewarnes the world of the judgements to come upon them, before they come, that they might repent: wherein the great mercy of God is seen to the very wicked, forewarning them to flie from his wrath to come; see Exod 9.19. a notable example thereof.

4. As by the trumpets of these Angels he forew••rned the world: even so does he yet by the Ministery of these who are called Angels and by the trumpets of the Law and Gospel, Isai. 58.1.

Ver. 3. By the description of this other Angel who is Christ, we see that he is the High-Priest of his Church, who once for ever offered that al-sufficient propitiatory sacrifice of himselfe on the crosse here on earth, and doth perpetually me∣diate for his Saints in heaven.

2. We see our Saviours great care that he has of the safety of his owne before any eminent common destruction come on the world, by his standing at the Altar before the Throne, and in∣terceding for them.

3. Seeing he has much incense or many odors given him, which are his plentifull and sweet smelling merits, and the su∣perabundance thereof; away then with joyning thereto for salvation, any other merits or satisfactions of any whosoe∣ver.

4. Whereas these many odors were given them that he should offer them with the prayers of all Saints, we see that Christs merits are for our sake and benefit, Joh. 1.16. that like as Aa∣rons sweet ointment poured on his head drencht downe the lowest skirts of his garments, Psal. 133.2. so by his merits we who have none of our owne, may be enriched, Rev. 3.18.

5. He offers up his many odors or much incense with the prayers of the Saints, which v. 4. are said to ascend out of his hand; which is a lesson of right direction, to whom we should put up our prayers as our Mediator to present them to God that they may be granted, to wit, to this great Angel, Christ Jesus onely, and neither to Saint nor Angel.

6 Where it is said, with the prayers of all Saints: as this is a great encouragement to pray, that our prayers are so perfor∣med, and accompanied; so it is a great comfort, that all Saints have their interest in Christs intercession: were they never so poore and contemptible before the world; yet Christ despises not to be their Advocate; and though their prayers were never so weak and defective (if sincere) yet here a plentifull supply of Christs many odors.

Ver. 4. As our sinnes s••nd up any evill smelling smoake, and a cry, like Sodoms, Gen. 18.21. to procure destruction; so here a comfort to all penitent believers, that our Saviour who stands as our High-Priest at the golden Altar, sends up a sweet smelling smoake of his much incense, and the cry of his owne blood (which speaks better things then that of Abel) to silence the cry of our sinnes, and to procure to us and our prayers by his mediation a gracious acceptation.

2. We see here, the ever recent vertue of Christs blood and meritorious suffering, the sweet smoake whereof ever ascends before God with the prayers of the Saints, as long as there are Saints on earth, and as they poure out pray∣ers.

Ver. 5. As the Saints prayers that ascend, through Christs me∣diation bring downe graces on themselves; so their prayers and complaints bring downe wrath upon their enemies, wherefore the armour of the primitive Church were preces & lachrymae,

and it is a fearfull thing for any, to make the Saints poure out such against them.

2. When men has filled the Cup of their sinnes, so the Lord fils the Cen••er and Cup of his fiery wrath and indignati∣on, to cast, or poure out the same upon them. Let us beware then to do the first, as we would avoid or eschew the last.

3. This fire cast into the earth comes from that same hand, out of which the smoake of the incense with the prayers of the Saints did ascend, which teaches, that it is the same hand out of which the godly get grace and good things, that the wicked in like manner receive punishment and judgments, to which therefore they should look up, (and all others who are af∣flicted) humbling themselves under the same, if they would escape, or be delivered.

4. By the expression of voices, thundrings, lightning, and earth-quake all together, as of a dreadful storme from above and below; We see how terrible Gods wrath is when once it is kind∣led, and bursts forth, which the wicked shall finde at last, and in what strait they are, howsoever here they puff at the threat∣nings thereof and mock.

Ver. 6. Before the Angels their sounding, we see, 1. A time of preparation, as there has also been, between their de∣nunciation, and the succeeding execution, which shews how long-suffering a God the Lord is, slow to anger, but ready to forgive.

2. The Angels preparing themselves to sound, before they ••••••••ded, teaches that none should rashly and unpreparedly at∣tempt any thing, but specially, that Pastors who are called An∣gels, that before they come to sound the trumpet of Gods Word to their people, they should duly prepare themselves, both by paines and prayer.

Ver. 7. We see that heresie where it enters in a Church or Kingdome, is a dreadfull plague, and like a consuming storme, inflicted in Gods anger for the contempt, or not receiving ••he love of the truth, and therefore what a blessing and mercy it is for a Church or Kingdome to be free there∣of.

2. We see that the effect of heresie is called a burning up, as a consumption doth the radicall humour and strength of the body, and therefore carefully ought to be adverted unto, pre∣vented, cured, and curbed in the beginning. Seeing it does

that to a Ch••rch or soule, as haile and fire doth to herbes.

3. Mention also is made of blood, and mingling therewith, to shew that it is no wonder therefore, where a corrupt religi∣on is, to see it likewise cruell.

Ver. 8. This great mountaine burning with fire, teaches us. 1. That heresie is like a Cancer or Gangrene, which rises to a great height, as a mountaine when it is not timely prevented, or quickly supprest, and especially when it has great men and Princes, who are in Scripture called mountaines, (Jer. 51.25.) to countenance and patronize the same. 2. That (as the Apostle tells us, Col. 2.18.) hereticks are puft up by their fleshly minde, not contented with the simpli∣city of the truth, but ambitiously weening of themselves, and desiring to be singular, and to have many followers.

2. Where it is called a mountaine burning with fire, we ob∣serve that heresie once prevailing, becomes fiery in contention and every other way against all the opposers thereof, seeking their destruction.

Ver. 9. Where it is said that thereby the third part of the creatures in the Sea died, and the third part of the Ships were destroyed: We see, that heresie prevailing is a most deadly plague, and tends to the destruction both of persons and Churches.

Ver. 10. By the fall of this Starre from heaven, we see that apostasie from the truth in Pastors is a Luciferian sin, and they thereby are like unto him.

2. Where saving grace is not, all other gifts and endowments how great soever, will never availe to preserve from apostasie, and make one to persevere.

3. As there are no personall gifts: so there is no place, or succession that is personall only thereto, that can priviledge from apostasie: for here we see a Star for light, and in heaven for place, yet to fall from heaven.

4. We see it is not small Starres, but a great Star that falleth from heaven, whereby we see whom Satan most assaulteth, to wit, these that are in primest places, and of most excellent gifts, and who thereby may be the cause of the fall of many, which ought to teach such to take heed to themselves lest they fall, and in faith and profession none to depend upon any person or persons whatsoever.

5. From shining as a heavenly Star, by apost••sie we see this Star turnes to be only as a burning earthly Lamp; whereby we are

taught what a change sin and apostasie makes from the better to the worse, as in this Star from heaven to earth, from stand∣ing to falling, and from shining to burning only, by fiery am∣bition and bitter contention like wormwood, hating most of any the professors of that truth which formerly they held.

Ver. 21. We see that the practise of hereticks and such as fall from the truth is, to deprave the Word of truth, and turne or wrest the same to comply to their errours, but not them∣selves to comply and conforme their judgment to the Word of truth, as they ought therefore it is said as the name of that Star is wormwood, or bitter; so it made the sweet fountaines whereon it fell, and the fresh Rivers to be bitter also.

Next, Whe••eas it is said, that the third part of the waters being m••de bitter; many men died of them; this teaches us the danger that errour and wrested places of Scriptures for main∣tenance of heresies brings on mens souls, to wit, spirituall death ••nd destruction of their soules who believe the same.

Ver. 12. By the third part of the Sun that was da••kned, &c. we see that the prevailing of ignorance and errour in the Chu••ch is a fearfull eclipse of that saving and comfortable light which should illuminate our eyes, and direct our way aright to that heavenly Kingdome which we long and look for.

2. It is called also here a smiting of the Sun, whereby we are taught that Christ Jesus the Sun of righteou••nesse doth there∣by suffer, is smitten and persecuted (as it we••e) and his Church in like manner.

3. In this and in all the former the third part only is menti∣oned: which shews not only that the Lord measures his punish∣ments, but in sparing two parts, that he delighteth more in mercy then in justice, not being desirous of the death of sin∣ners, but rather that by others examples they may learne, con∣vert and live.

Ver. 13. In this forewarning of the world before the three other woes come, still we see, as has been said, the Lords mer∣cifull dealing even with the wicked which shall make them the more inexcusable.

2. In this Angel who is the forewarner, we see what are the pro∣perties of faithfull Pastors whom he represents, to wit, fidelity in forewarning, as we see, Ezek. 33. Next, diligence in doing Gods work, represented by this Angels flying, and 3. Courage typed by his speaking with a loud voice.

3. These woes are denounced against the inhabitants of the earth, the wicked being so called, because of it being their lot, and their affection thereto: wherefore if we would be free of their wo, let us be free of their alike-conditions and dispo∣sition, and not have our heart to dwell and be set on earthly things.

CHAP. IX.

The Sense or Explication.

AFter the defection and apostasie from the truth of Christianity in part, followes now. 1. In the head and members of the universal apostasie, from heresie unto grosse Idolatry, and 2. Of the Turkish Empire and cruelty, whom God sent as a scourge to Christians for the same: into the description of which two, to wit, the Pope and his Clergie, and the Turk and his Savage Army this Chapter is divided.

Verse 1. ANd the fifth Angel sounded, and I saw a star fall from heaven to the earth: and to him was given the key of the bot∣tomlesse pit.

FIRST then the head of this generall or universall a∣postasie unto grosse Idola ry is described, 1. From his person and quality. 2. From his power or key given un∣to him. 3. From his actions, of opening the bottomlesse pit, emitting the smoake thereof, and darkning thereby both Sun and aire, and 4. From his names, v. 11. all which fall out up∣on the sounding of the first trumpet, which makes the first of the three woes formerly denounced.

First then the head of this general apostasie is described here. 1. A Star, shewing thereby that he should be of an Ecclesi∣asticall function, therefore saies Lyra, that he is Episcopus malus, qui stella dicitur ratione officii, or as Carthusian saies, est quispiam haerefiarcha, aut haerefiarcharum caterva, and so not one singular or individuall person, but a succession of such. See Ribera c. 17.10.

2. This Star is said to have fallen from heaven, his fal∣ling shewing that he shall be an apostate Christian teacher, and not a Jew, as the Papists fancy that Antichrist shall be.

3. The place from which he falls, is heaven, whereby may be understood, 1. Either the true Church, which in opposi∣tion to the earth whereby the earthly sort are meant, is so cal∣led, as Carthusian expounds, and thus he that brags that he is the head of the true Church, is not so much as a member there∣of, being fallen therefrom: or 2. By heaven is meant the heavenly doctrine of the truth, and Gods true worship, to hel∣lish doctrine of lying errours, and to grosse Idolatry, and 3. From a holy and heavenly disposition, seeking things above, to an earthly disposition, affecting earthly honour, Monarchik Jurisdiction, earthly riches, and carnall pleasures, concern∣ing which defection of the Roman Church both in head and members, Platina in the life of Marcellinus gives a notable testimony.

Next, it is said that to him was given the key of the bottom∣lesse pit, from which, v. 11. he is called the Angel of the bot∣tomlesse pit, so that as he chan••••s his place, and falls from heaven, so he loses these keyes that are called the keys of the Kingdome of heaven, and as he becomes the Angel of the bottomlesse pit, so suitably he gets the key of the bottomlesse pit, opposite to the other, whereby he brings from hell igno∣rance and errour upon the visible Church, as by the other, heavenly and saving knowledge of the truth is attain∣ed.

This key is said to be given him, quia ei permittitur (sayes Lyra) abuti potestate episcopali: as the Lord then gives the keys of the Kingdome of heaven to faithfull Pastours, for the edification and salvation of his elect in mercy, so he gives the key of the bottomlesse pit to false impostors, for the seduction and destruction of the wicked in justice, as we see, 2 Thes. 2 11,

Verse 2. And he opened the bottomlesse pit; and there arose a smoake out of the pit, as the smoake of a great furnace, and the Sunne and the aire was darkned, by reason of the smoake of the pit.

Which key no sooner he receives, but he goes about Satans businesse (whose vicar he is) busily, and this pit which before by the preaching of the Gospel truly, was shut as it were (ig∣norance and errour thereby being supprest,) now he opens; whereby they prevaile, which are here compared to smoake. 1. Because as smoake darkens any roome (as is said of Sun and Moone here) so does ignorance and errour darken the soul. 2. As smoake is hurtfull to the eye of the body, so are these to the eye of the minde, blinding the same. 3. As smoake likewise defiles and makes black, so do these the soul. 4. As smoake proceeds from fire, and precedes the flame, so do these proceed from the fire of hell, or the bottomlesse pit, and pre∣cede the flame of hells fire to follow, 5. As smoak is a vanishing thing and is disperst by the wind, even so is ignorance and er∣rour, where the light of Gods Word shines, and the wind of Gods Spirit blowes.

Next, it is said that this smoake which arose out of the bot∣tomlesse pit, was as the smoake of a great furnace, thick, black and abound••ng, to shew, that whereas before some errours brake forth through chinks and cranies as it were, now a masse of grosse errours, or false doctrines abundantly rusht forth, as if hell had broken••oose, and the gates thereof were wide cast o∣pen.

The generall prevailing whereof is likewise here set downe by darkning of the Sun and aire, that is, of that which gives light and life to men, for without aire no man can live, more then fishes without water: this darkning then of these, is nothing else but the withholding from people of the Word of God and knowledge thereof, wherein the Sunne of righteousnesse Christ does shine, and which is as necessary to the spirituall life of the soule, as aire is to the naturall life of the body, which darkning was performed. 1. When the Scriptures were closed up from the understanding of the people in an unknowne tongue.

2. When they were straitly prohibited to read the same. 3. When ignorance was taught to be the mother of devotion, and 4. When the glory and lustre of Christs merit and all-sufficiency to save was obscured by parting his office of a Saviour and Mediator, betweene him, men and Angels.

Verse 3. And there came out of the smoake locusts upon the earth, and unto them was given power, as the scorpions of the earth have power.

Followes here the description of the monstrous body of this fallen Star or Antichristian head, wherein allusion is to that plague of Egypt, Exod, 10.13. to shew thereby that they were in like manner a plague to the world, and by whom are meant, as Beda expounds them, Discipuli Antichristi, or as Lyra sayes, Ejus sacerdotes & ministri, of whom and his followers these locusts, saves Gregory in his time, Rex superbiae prope est, &, quod dici nefas est, sacerdotum paratus est exerci∣tus Lib. 4. Ep 38.

These are called so, 1. For their number, flying ever in great swarmes, for which cause the Midianites were compared to them who infested Israel, Judg. 7.12. 2. For their devour∣ing and eating up of every good and green thing in any land where they prevaile. 3. They are very sedulous and busie, bussing and leaping from place to place, as the Jesuits and Semi∣nary-Priests do to advance and advantage themselves. 4. As the locusts have but a short time in summer, and as in Egypt they were driven away by an East-wind and destroyed: So have such seducers but a short time to prevaile, and at last by the breath of the Lords mouth which is his Word, they shall be de∣stroyed.

Next to their denomination is set downe their origin, to wit, that they came out of the smoak; to shew that they were hatcht in hell, and came out of the smoake of that bottomlesse pit, as Satans emissaries, bred by ignorance and errour, and multiplied by the blinde zeale of simple and superstitious peo∣ple.

Thirdly is set downe the power that was given them, and whereunto it was like, which is said to be as the power of the scorpions of the earth, and which, v. 5. is called a tormenting, as when a scorpion stingeth or striketh a man.

First then, it is said that this power was given them. 1. From God by permission, as a just avenger on such, who be∣cause they had not, nor would receive the love of the truth, there∣fore the Lord gave them over to strong delusion. 2. From Sa∣tan by immission, by whose efficacy of errour they wrought up∣on the children of disobedience, and 3. From their King A∣baddon that was over them by commission, v. 11. that is, the papall Monarchik power, whereby their orders are authori∣zed.

Next, This power that is given them is as the power of scorpions, to wit, unto hurt in the generall, and in particular. 1. As Ribera sayes, Vulnera s••eva & venenata infligunt, that is, they sting with cruel and venemous stinging, such as are their poysonable doctrines. 2. They do this (saies he) Furtim & latenter, slily and subtily, transforming themselves into an Angel of light, and as the envious man did sow the tares in the Lords field, so that their stinging is both deadly and deceitful. 3. The sting of the scorpion or danger thereof is not percei∣ved at first hurtful, it oftest stinging when men are asleep, and least suspecting the same; even so, neither is the deceitfulnesse nor danger of errour, and 4. The stinging of the scorpion in the end proves greatly tormenting, as we see, v. 5. even so do the poysonable doctrines of popery especially in death, as of mens satisfactions, purgatory and the like. 5. As locusts do most hurt by their mouths, so doe Romish locusts by their false do∣ctrine. 6. It is written of the locust that it is insatiable, Locusta enim quasi tota stomachus, ideoque quamdiu vivit sem∣per esurit ac devorat, So have the Romish Clergie and Court ever been, from the Pope to the meanest shaveling; witness their owne Clemangis, Petrarch, Baptista Mantuanus, Aen••as Silvius, and many more of their owne writers, beside the Venetians late ed••ct against the Jesuits. 7. The locust (saies Chryso∣stome) is but a little beast, of a middle nature between that which flies and that which creeps, but though contemptible, if there be but one; yet if there be a swarme of them, they are such a plague to a land, that they were called by the heathen, the wrath of the Gods, so are chiefly the Romish Clergie (called Jesuits) compared in Scripture to frogs, Rev 16.13 which are Amph bia, of a middle nature betweene these that haunt the earth and the water, as they meddle both with Church affaires, and of Kingdomes; and where they swarme and abound, they are the plague of Common-wealths or Kingdomes.

Ver. 4. And it was commanded them that they should not hurt the grasse of the earth, nei∣ther any greene thing, neither any tree: but one∣ly those men which have not the seale of God in their foreheads.

Followes here the limitation of their power by way of inhi∣bition, which is threefold. 1. There are some whom they may not hurt at all. 2. There are some whom they may hurt, but not kill, and 3. The time of their hurting must be onely five moneths.

First then they are forbidden to hurt grasse, trees or any green thing, whereby is meant, Gods Saints of what sort or rank soever, in whom is the sap of grace whereby they are ever fresh and vigorous, and like that tree spoken of in the first Psalme. Neither is bodily hurt here meant, which as we see in the two witnesses, c. 11. the Martyrs and godly oft-times sustaine, but the spirituall hurt of their soules by these locusts their venemous stinging.

And the better to understand what is meant by the grasse, trees, and every greene thing, there is opposed to them, these men who have not the seale of God in their foreheads, who are destitute, to wit, of any such sap of grace, and therefore com∣pared to chaffe in the first Psalme: whence also it is plaine (sayes Beda) Locustas homines esse, qui non ad foenum, sed ad homines mittuntur, not grasse, but men being the prey.

Verse 5. And to them it was given, that they should not kill them, but that they should be tormented five moneths: and their torment was as the torment of a scorpion, when he strik••th a man.

6. And in those dayes shall men seek death, and shall not find it; and shall desire to die, and death shall flee from them.

Here is the second part of their limitation, whereby is de∣clared

to us, that their power was not to kill the bodies of these who were not sealed. (Nor does the Popish Clergie claime a∣ny such power,) But by their venemous stinging of their poy∣sonable doctrine, of doubting of salvation, and purgatory, &c. So to torment the conscience, never applying the true remedy of comfort, that (as is said, v. 6.) men who are so wounded in spirit, and tormented in conscience, would rather chuse death then indure such a spiritual torture, for a man will beare his infirmity, but a wounded spirit who can endure?

The third limitation is of time, to wit, five moneths, which is indefinitely to be taken, (as saies Andreas Caesariensis) to denotate (like Jannes and Jambres, 2 Tim. 3.8.) that they shall not long prevaile, and is allusive either to the indurance of na∣turall locusts, who come forth in April, and continue only till September, which is five moneths, or else to the prevailing of the waters of the deluge which came Ex abysso magno, which was 150. dayes, or five moneths upon the earth, Gen. 8.3. af∣ter which time the waters more and more abated: all which time of these locusts prevailing, as Elizabeth hid her selfe five moneths before she shewed her selfe big with child; so did the true professors or sealed ones like the 7000. in Israel who bow∣ed not to Baal.

Verse 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.

After their name, origin and power, followes hereafter their shape, which is monstrous, composed of sundry kinde of crea∣tures, to expresse their divers properties: and as they are of sun∣dry kind of orders. In the generall then, for the beastly sensua∣lity as they are resembled to beasts, (2 Pet. 2.12.) so in par∣ticular, they are resembled to horses or idle well-fed beasts, not appointed for labour but prepared to battell, strong and fierce, noting; 1. Thereby their cruelty and blood-thirsty dis∣position. 2. To shew that as such horses are proud and haughty, so are they. 3. As they are bold rushing forward to battell, so are they bold in their plots, practises and high undertakings, to the very murdering of the greatest Monarchs. 4. As such

are well fed and furnished, so are the Romish Clergie, having the most pleasant parts in all lands, well fed, and furnished with all things, by large revenues, donations and daily incom∣ings.

Next, they are said to have on their heads as it were crownes, like unto gold, which Lyra expounds to be Tonsura clericalis, propter quam (saies he) homines honorem illis deferunt, so that our very adversaries expound these locusts to be the Anti∣christian shaven-headed Clergie. Besides their prelates, ab∣bots and such like, their miters are as it were crownes, and for richnesse, &c. they are also like unto gold consisting most thereof. These crownes likewise shew, that they are conquer∣ors (as it were) of the earth wherever they come, and Lords of the world. And where it is said, not, that they have crownes of gold, but as it were crownes, and like unto gold, this shews how they attaine to their earthly grandure, to wit, by simulate hypocrisie, but no true piety.

Thirdly, it is said that their faces were as the faces of men, to shew that they have fa r pretences and reason for them in all their doings, and that they can set a faire face upon matters, and carry very humanely and courteously, through covetousnes (as Peter saies 2 Pet. 2.3.) with fained words making Merchandize of souls.

Verse 8. And they had haire as the haire of women, and their teeth were as the teeth of Ly∣ons.

They have hair also like the hair of women, signifying thereby their alluring wayes to draw men to their spirituall whordome, and pleasing their senses, therefore sayes Ribera the Jesuit, Capilli ergo mulierum significant now solùm eos hu∣manitatem simulaturos esse, sed etiam blanditias muliebribus si∣miles ad hibituros.

Moreover it is said, that their teeth are like the teeth of Lyons, to signifie either their cruelty against all their opposers (as Ly∣ra expounds) or when they have allured any to be on their side, them they make a prey of, as the Apostle sayes, under pretence of-long prayers devouring widows houses: so that two things are pointed at in them: by mens faces and womens haire falsi boni simulatio; and by Lyons teeth, veri mali occultatio.

Verse 9. And they had brest-plates, as it were brest-plates of Iron, and the sound of their wings was as the sound of Charets of many horses running to battell.

Likewise it is said here of them, that they had as it were brest-plates of Iron, whereby (sayes Beda) are understood Obdurata contra veritatem praecordia, or as Andreas Caesariensis, sayes, quae obfirmatam notant duritiem, whereof here we are fore∣told, that we should not think it strange, when in so cleer a light of the Gospel we see them so pertinacious, and so few of them converted to the truth. Others hereby understand their privi∣ledges and immunities from secular power, whereby they are armed as it were, and have made themselves strong in all pla∣ces.

They have also wings, signifying their sedulity, like that of the old Pharisees to make proselytes to themselves, and ad∣vance their grandure and reputation, the sound of whose wings is said to be as the Charets of many horses running to battell, shewing thereby that this their sedulity for their own advance∣ment is in all places where they prevaile and abound, terrible to the greatest that would oppose them, and threatens nothing lesse then battell, blood, and utter destruction, as their Massa∣cres both of Princes and people have shewen.

Verse 10. And they had tailes like unto scorpions, and there were stings in their tailes, and their pow∣er was to hurt men five moneths.

They have tailes likewise like scorpions, and their sting is in their taile wherewith they hurt and torment men; by which tailes of theirs are meant false doctrines, as we see expounded, Isai. 9.15. by which as by venemous stinging (as has been, said) they torment the conscience, so that they hurt more, and more dangerously by their poysonable heresie, and taile, then by their open Lyon-teeth and cruelty.

Verse 11. And they had a King over them, which is the Angel of the bottomlesse pit, whose Name in the Hebrew tongue is Abaddon, but in the Greeke tongue hath his Name Apol∣lyon.

It is said here in like manner that they have a King over them, shewing thereby, 1. That by these, naturall locusts are not to be understood, for Solomon tells us, Prov: 30.27. They have no King at all. 2. Shewing also that the Government of their head who is over them is Monarchicall, as the Pope claimes to be.

Next, the true and proper name that this their King has here in Scripture and deserves, is not such as to palliate his wickednesse and deceive the simple, he assumes to himselfe, as Christs Vicar and Peters Successour, &c. But in Hebrew Abaddon, and in Greek Apollyon, that is, a destroyer, which is set downe in these two Languages, to shew that the Lord would have him known to be so, both to Jew and Gentile, that they may the better eschew and avoid him and his crafty se∣duction. He is called then a destroyer, 1. Because by his errours and Idolatry he seeks to destroy the faith and true worship of God. 2. Because thereby he also destroys mens souls, Rev. 18.13. 3. Because by bloody persecution he destroys and makes havock of the true Church of Christ, and therefore is said to be drunk with the blood of the Saints, Rev. 17.6. 4. He destroys also and makes havock of mens goods, which by his deceitfull in∣dulgences, soul-masses, Canonizations, first-fruits, and such wayes whereby all is sellable at Rome, he drawes in into his Coffers and Treasury: for all which former respects he is called a destroyer, who in like manner at last shall tend to destructi∣on. And in a word, if we would know from a Cardinall him∣selfe, who is this King here so described, Hugo Cardinalis tells us that this King is Antichrist.

Verse 12. One woe is past, and behold; there come two woes more hereafter.

13. And the sixth Angel sounded: and I heard a voice from the foure hornes of the golden Altar which is before God.

From this Verse to the end, is the second part of the Chap∣ter, containing a prediction of the open oppugnation of the Church by Mahomet and his Turks, which is the second de∣nounced woe after the first formerly spoken of, which is said here, v. 12. to be then past, in respect of prediction or descrip∣tion, but not in impletion or reall execution. And unto the sixth Angel who denounced this second woe we have here, 1. A commission spoken of by a voice from the foure hornes of the golden Altar, to the 15. verse. 2. We have the exe∣cution of the commission containing a description of the Turkish armie from the 15. to the 18. verse. 3. We have the effects that they produce from the 18. to the 20. verse, and 4. We have the causes of these woful effects and destruction, from the 20. verse to the end.

First then, we have a commission given to this sixth Angel, (for Angels will do nothing without warrant or commission, much more should not men,) which commission is by voice from the foure hornes of the golden Altar, figuring, 1. That this denounced judgment comes from God as a just Judge, from whom as mercies come to the godly by Christ who is the true Altar, so also judgments come upon the wicked. 2. To declare unto us that this wrath denounced here comes upon men, as v. 20. for the corrupting the true worship of God, which under the Law was performed at the Altar.

This Altar likewise is said to have four hornes, signifying the universall power of Christ, Mat. 28.18. and is said to be the golden Altar, whereon sweet incense was offered up; to shew the excellency, purity, and perfect innocency of Christ, and that upon Christ, in his name and for his merits and mediati∣on all our prayers should be offered up, and finde acceptation. Likewise, this Altar is said to be before God, shewing that there our Advocate and Mediator is continually making inter∣cession for us.

Ver. 14. Saying to the sixth Angel which had the trumpet, Loose the four Angels which are bound in the great River Euphrates.

Next to the place from whence the commission came, fol∣lowes the commission it selfe, which was to loose the foure An∣gels which were bound in the great River Euphrates: by which Angels, Angelicall spirits are not to be meant, but wicked men, so called from their mission or sending forth, and Mini∣stry, as Gods instruments for punishment of Idolatry and other hainous sinnes amongst named Christians. These also are called four, not individuall persons, as we may see by their great number spoken of hereafter v. 16. but that they should be composed of four Savage Nations, to wit, Saracens, Arabians, Turks and Tartarians; whose binding before their loosing spoken of, shews what raging and cruel beasts they are by nature; like Mastives on band, or other beasts whom men keep on chaine. The place likewise where they are said to have been bound before, is the great River Euphrates which is in the East in Asia, and runneth hard by old Babylon; to shew that it is from the East part of the world that these rods of Gods wrath should arise and come against Christians; on the North and East of which River the Turks and Tartars have their seates, and on the South the Arabians and Saracens.

Ver. 15. And the foure Angels were loosed; which were prepared for an houre, and a day, and a moneth, and a yeare, for to slay the third part of men.

Followes the execution of the commission, or loosing of these four Angels, with their twofold limitation, 1. Of time, an houre, a day, a moneth, and a yeare, that is, 1. Short time, or longer, as the Lord should think fit. Next, this preparing themselves for an houre, a day, a moneth, and a yeare, shews their restlesse disposition, waiting and being prepared at all oc∣casions, and slipping no time short or longer to further their purposes.

The second limitation is of persons whom they are permit∣ted to slay by their bloody cruelty, is the third part of men,

to wit, killing their bodies, as the former locusts stinged their conscience.

Verse 16. And the number of the Army of the horsmen, were two hundred thousand thousand: and I heard the number of them.

Followes their huge multitude or number, and 2. Of what sort principally their Army consisteth. First then, their num∣ber is huge, as the Turkish Armies use to be, two hundred thousand thousand; a determinate number (saies Lyra) be∣ing put for an indeterminate, to signifie their numerousnesse. Next they are called horsmen, because indeed the Turkish forces consists specially of such, who are called Timariots, to whom as the great Turk conquers any Land, he gives out more or less to such, who are bound for the same constantly to furnish out more or fewer horsmen according to the Land which is as∣signed to them: by which policy his army of horsmen still conti∣nues full, how many soever be slaine, others still being made to succeed in the roome.

Verse 17. And thus I saw the horses in the vi∣sion, and them that sate on them, having brest-plates of fire, and of Jacinct, and brimstone; and the heads of the horses were as the heads of Lyons, and out of their mouths issued fire, and smoake, and brimstone.

Followes here the description of the horse and their riders, as John saw them in the vision, having brest-plates of fire and of Jacinct, (which is a stone of a blew skie colour) and of brimstone; signifying thereby their cruell, hard-hearted, and fierce disposition, to make utter destruction and desolation where they come, like that of Sodom which was by fire and brimstone, that likewise which is said to come out of their hor∣ses mouths signifying the same, who are said in like manner to have heads, as the heads of Lyons, thereby signifying their courage against Christians, and their professed cruelty.

Verse 18. By these three was the third part of men killed, by the fire, and by the smoake, and by the brim∣stone which issued out of their mouths.

Before was their Armour, and manner of fighting or de∣struction, and here followes their successe and prevailing against the third part of men, to wit, by killing.

Vers. 19. For their power is in their mouth, and in their tailes: for their tailes were like unto Ser∣pents; and they had heads, and with them they do hurt.

And the more to denotate the utter destruction and devasta∣tion that is made by the Turkish Armies, both before and be∣hind them wherever they come, as it were both by mouth and taile; it is said that their power was not only in their mouth, but in their taile also, and that their tailes were like unto Serpents, venemously stinging; to shew that wherever they make way by their Lyon-heads before in conquering with the sword, there they establish the poysonable doctrine of Mahomet.

Verse 20. And the rest of the men which were not killed by these plagues, yet repented not of the workes of their hands, that they should not worship Devils, and Idols of gold, and silver; and brasse, and stone, and of wood, which nei∣their can see, nor heare, nor walk:

The cause of all which forenamed evills is set downe here and in the next verse, whereof the first and maine one is Idola∣try, whereof notwithstanding, Christians that were spared, and had such sad examples before their eyes of others; yet would not repent: the madnesse of which Idolaters is set forth, 1. From the nature of these Idols, they are but the works of mens hands, and so what madnesse is it for a living man to worship a carnall dead stock or stone! 2. From the blindnesse of Idolaters, who while they think they are worshipping God

by them, they are indeed worshipping the Devil, Gods great∣est enemy, and of their owne salvation. 3. From the multitude of these Idols in place of worshipping one onely true God, whereof some were of Gold, some of Silver, Brasse, Stone, and Wood, all senslesse creatures, and they most senssesse of any who worshipped them, and 4. From the blockishnesse of such, who can neither see who worships them, nor heare what is de∣sired of them, nor walk one step to help, and therefore much more blind and blockish are all such who worship them.

Ver. 21. Neither repented they of their murders, nor of their sorceries, nor of their fornication, nor of their thefts.

With which former sin of Idolatry we have here foure other which may be called the Cardinall sins of the Roman Church, 1. Their murders and Massacring of the Lords Saints. 2. Their sorceries, as that of Silvester the second and of many others. 3. Their fornication and uncleannesse both of Popes, as John the 10. and 11. Alexander the sixth and others inferi∣ours, and 4. Their thefts, by Simony selling all things at Rome, by indulgences, for soul-masses, offerings at pilgrima∣ges, and the like.

The lessons or application on the ninth Chapter.

V••r. 1. BY the fallen Star we see that the Roman Bish∣ops that have been these many ages, are not apostolick, but apostatick, and that they have no more just cause to glory that they are successors to Peter or the primitive predecessors who indeed were Starres in heaven, or to argue that therefore they are such, then the Pharisees that they sate in Moses Chair, and Jerusalem that it was once a faithfull Ci∣ty, or Lucifer that he was once an Angel of light, who is now the Prince of darknesse.

2. We see here the right keys that the Pope this fallen Star should claime, which are not the keys of the Kingdome of heaven from which place he is fallen, but the key of the bot∣tomlesse

pit, out of which he hath brought forth ignorance and errour to darken the face of the visible Church, and to which place, (as saies his Canon law, dist. 40.) though he should lead innumerable soules in companies with himselfe as the slaves of the Devil to be there tormented, yet let no man presume to say unto him, what doest thou? Because he is to judge all men, but to be judged of none; therefore Anno 1341. sayes that worshipfull Gentleman and famous English Poet Chaucer of them, in his Plow-mans-tale. I trow they have the key of hell. Their Master is of that place Mar∣shall, for there they dressen them to dwell. And with false Lucifer there to fall.

Ver. 2. By the smoake that rose out of the bottomlesse pit, we may see, whence comes ignorance and all errour, to wit, from hell, and Satan which has been a liar from the beginning; and therefore what a good mother do the Papists make of their devotion, when the•• make ignorance to be the same, which comes from hell, and is Satans daughter!

2. We see by how contrary meanes Christ and Antichrist do advance their Kingdomes; the one by light and knowledge, the other by darkning smoake and ignorance.

3. The wofull estate of the visible Church in common, when popery prevailed, men being detained under such Egyp∣tian darknesse, as if Sunne and aire had been obscured: and therefore how thankful should we be to God who has delivered us therefrom!

Ver. 3. By the coming of the locusts out of the smoake, we see whence the swarme of the many Popish orders pro∣ceeded, and that they were the brood of ignorance and blind zeal only.

2. As in them there is allusion to the plague of Egypt, Exo- 10.13. so these were a spiritual plague on the world, and the visible Church.

3. Here, and v. 10. it is said that they h••d power as scor∣pions to sting with their tailes: whereby we see that their working and hurting was not corporall, but by false do∣ctrine poysoning the soules of simple ones: and therefore se••ing the same is as the venemous stinging of a Ser∣pent or scorpion, how carefull should we be to eschew the same!

Ver. 4. In greatest persecution, or time of greatest and ge∣nerall defection, we see by this inhibition to the locusts not to

hurt any green thing, or the sealed ones, 1. The care that the Lord has of his owne elect ever. 2. That Satan also and his instruments their power are ever limited, and 3. That God has ever his owne Church, like a little Goshen wherein is light, the 7000. in Israel that bowed not their knee to Baal, and a few secret sealed ones, as we have it here, against whom the very gates of hell shall in no wise prevaile; the observing whereof much enableth us to answer that stale objection, where was your Church before Luther? as also assures us, that all who died in the time of popery were not cast away.

2. By their permission to hurt all such who had not the seale of God in their foreheads, we may see the wofull and dangerous estate of such, being obnoxious (through Gods casting off all care of them,) to be a prey to Satan and his in∣struments in the time of common delusion or common destru∣ction, Ezek. 9.4.

Ver. 5. By the power that is given these locusts to torment, we see what poperie does by their doctrines of humane satisfa∣ctions, purgatory, and soul-masses, &c. and that no such false religion can afford true peace, but terrour and torment of con∣science, especially in death when most need is of com∣fort.

2. By the limitation of five moneths, we see that igno∣rance and errour shall not alway prevaile, but as Gamaliel said, Act. 5.38. What is of men shall come to nought, and every plant that the father hath not planted shall be rooted out.

Ver. 6. Where it is said, that men shall seek death, and sh••ll not finde it; we see the wofull estate of the tormented con∣science of a simple seduced soul, not knowing the true remedy of a wounded spirit, to wit, like the stung Israelites to look up only on the brasen Serpent, which made these poor souls to do, or bequeath what they would have them, to finde ease to their conscience.

Ver. 7, 8, 9. We may see a vive description of the Papall Clergie, numerous as locusts; Well fed; like horses for battel, mighty for earthly possessions, like crowned petty Princes crafty or hypocriticall, having a shew of mens faces, alluring as by womens haire, by pleasing the senses both of eare and eye by their musick, images, and the other outward pomp and glory of their whorish Church; covetous, as with Lyons teeth making all sorts their prey, well fortified with immunities as with Iron

brest-plates, sedulous as having wings whereby they lift up and advance themselves, and fearfull where they prevaile, to the greatest who will oppose them, the sound of their wings being as of Charets of many horses running to battell; and having one speciall mark whereby they may be knowne, spoken of in all the three verses, to wit, their cruelty and blood-thir∣stinesse, by Lyons teeth horses for battell, and their wings like the noise of Charets and horses running to battell.

Ver. 10. We see the practise of crafty seducers, that in ven∣ting their false doctrines they usually at first keep up the worst and grossest, as the scorpion hides up the sting till it have fit opportunity to strike at last therewith.

Ver. 11. Here we have one speciall mark of Antichrist, by which we may know him, to wit, that he is an apostate Church-man, or fallen Starre and Angel, pretending Kingly or Monarchical power over all his inferiour Clergie, which none does saving the Pope alone.

2. Howsoever he assumes to himselfe other names and ti∣tles, as Peters Successor, and Christs Vicar on earth; Yet here we have his right name told us by John, that he is Abad∣don, Appollyon, a destroyer, and so not his Vicar who is a Sa∣viour; and as Paul tells us, like Judas, he is the Son of perdi∣tion, 2 Thes. 2.3. and a traiterous enemy under pretence of a friendly Disciple.

3. Seeing he is a destroyer of soules especially, Let all these who follow him expect no better; and if they would have their soules to be saved, let them forsake him, as their deadly enemie, and with Gods people come out of Ba∣bel.

Ver. 12. After one woe, where he saies that two more were yet to come, we see, that God has a store-house of judgements wherewith to punish the wicked, as he has a store-house of mercies to bestow upon the godly; and when one judgment will not do the turne, he has more to inflict, as we see in the plagues of Egypt, and threatned, Lev. 26.

Ver, 13. Where it is said, that the voice that John heard was from the foure hornes of the golden Altar, this teaches us, that the heavenly mysteries and counsel of the Father is reveal∣ed to us onely through Jesus Christ, and by him who is that true golden Altar. 2. The foure hornes of this Altar where∣by, 1. His universall power is signified, and 2. His being before

God, appearing and continually interceding for us, serves great∣ly for the comfort of the godly against all temptations, and a∣gainst all their enemies.

Ver. 14. We see by these wicked Angels that were loosed, that the Christian name, and specially the true profession and Church of Christ has many, and many sorts of enemies, open and avowed as these, and secret or undermining, as the former, which should make the true members therof the more to watch and pray, and by this to be comforted, that notwithstanding of Satan all his might and malice, the gates of hell shall never prevaile against her.

2. Where it is said, that they were bound before in the great river Euphrates, we see for our comfort, that the Lord has Satan and his instruments as dogs upon band, to loose them for our sins, and to bind them up againe when it pleases him: therefore in all corrections we should with Job look up to him, and to his mighty hand.

Ver. 15. Their time of being loosed, for an houre, a day, a moneth, and a yeare, shews in like manner that the set and determinate time of the wickeds insolency and prevailing is ap∣pointed by God, short or longer as he thinks fit, and of his peoples delivery, as we see in the 70. yeares of the Captivity, and Israels being in the Land of Egypt.

2. These wicked Angels, their being prepared for an houre, a day, a moneth, and a yeare to kill, that is, at all times to per∣forme their wicked and cruell intents, should teach us always to be in like manner prepared at all times and occasions to pray and performe the duties of our generall and particular cal∣lings whereto God hath called us, with all diligence and sedu∣lity.

Ver. 16. This huge number of these enemies to Christ and the Christian profession, shews how much Satan prevailes in the children of disobedience, and how justly he may be cal∣led the Prince of this world, for his prevailing over the most part thereof.

2. That Multitude therefore is no right note of the true Church.

Ver. 17, and 18. Both in the horses, and furniture of the riders with fire and brimstone, denotating most cruell devasta∣tion and destruction. In Satans instruments, we may see his owne cruell nature, and that he delights in the perdition of mankinde, as he has been a murderer from the beginning; and

therefore what little reason men have to be his bond-slaves.

Ver. 20. We see here, by setting downe the sin of Idolatry chiefly to have been the cause of this fearfull judgment. 1. How odious a sinne the same is in Gods sight. 2. That the grosse Idolatry, and other sinnes mentioned ver. 21. was and is the true cause, why the Lord stirred up the Turk to be a scourge to Christendome: and therefore how foolishly these warres that were called the holy warres were undertaken, as long as Idolatry the cause thereof, was not repented of and forsaken! so that it maybe said of Christians, their prevailing against the Turks, as Jehu answered Joram when he asked, is it peace? saying, what peace, so long as the whoredomes of thy Mother Jesabel, and her witchcrafts are so many? 2 King. 9.22. even so, what prevailing, as long as the Idolatry of Christians, and spe∣cially of that Mother of whoredoms Rome, and her other sins, are so many?

2. Where it is said, that the rest who were not killed by these plagues, yet repented not, &c. We see, 1. The graci∣ous goodnesse and sparing mercy of God, that at once he pu∣nishes not all, who are of a like guiltinesse; but punishes some to be examples to others, that thereby they may be forewarned and timely repent. 2. We see the wicked obstinacy of mans heart, that neither threatnings and forewarning by word, nor the visible examples of sharpest punishment inflicted on others the like offendors, can any wise move, or draw to repentance. 3. We see what a strange bewitching sinne Idolatry is, that can hardly by any meanes be forsaken or repented of, and 4. We see how good and gracious the Lord is, who desires no more of the most grievous sinners who provoke him, but that they will repent.

Ver. 21. We see that the murder of the bodies of men is joyned with the murder of their soules; and so, that popery is every way cruell, murdering the soules of some by heresie and Idolatry, and the bodies of others for their profession of the truth and verity.

2. As Idolatry ver. 20. is justly called the worshipping of Devils, so it is no marvell that Devillish sorcery was joyned therewith; as is evident, both in Popes and Priests,

3. We see that spirituall whoredome and uncleannesse has (for the most pa••t) corporall joyned therewith, as we may see in popery to have been both in head and members.

4. That the Simony of the Roman Church, their offer∣ings,

mortifications for soul-masses, indulgences, pardons and the like, are nothing else but theft; and so, by popery the pre∣cepts both of the first and second table are most grossely vio∣late.

CHAP. X.

The Sense and Explication.

AFter the former generall prevailing of Anti∣christ by ignorance and errour, followes now the prediction of his fall and ruine.

The parts of this Chapter are two, 1. We have the description of him who makes the prediction, and the prediction it selfe to the eighth verse, and 2. The type of these in the person of John, by whom this prediction of Antichrists ruine shall be accomplished, from the eighth verse to the end.

Verse 1 AND I saw another mighty An∣gel come downe from heaven, cloathed with a cloud, and a rainbow was upon his head, and his face was as it were the Sun, and his feet as pillars of fire.

FIRST then he is s••id to be an Angel, not created, but that great Angel of the Covenant Christ Jesus, as Primasius and sundry with him acknowledges. Next he is called a mighty Angel, in opposition to the forenamed mighty enemies of his Church; whom by his Almighty power he shal in the end sub∣due. Thirdly, he is said to come down from heaven, not by local motion, but by the manifestation of his might and power in this great work which he has in hand. Fourthly, he comes

downe from heaven bringing light with him, whereas Anti∣christ comes up out of the bottomlesse pit bringing darknesse with him. Fifthly, he is cloathed with a cloud, to signifie his glory, veiled with our nature, and who is said to dwel in a cloud 1 King. 8.10. and shall come in the clouds at the last day. Sixthly, he has a rainbow on his head, signifying the Cove∣nant of peace which he has made with his Church. As also to assure her, that the deluge of Antichristian ignorance and er∣rour, which he was to abate and dry up, should never over∣flow the earth againe. Seventhly, his face was as the Sun, to shew that he is that Sun of righteousnesse who was to bring light, comfort and deliverance to his Church, and by the bright shining of his Gospel was to dispel the former smoake of the bottomlesse pit. Eighthly, his feet were as pillars of fire, signifying, 1. His stability whom none can overthrow, or where he sets his feet none can remove them. 2. That he was not only to establish his Church, but tread downe his enemies. and 3. Not onely to tread upon them, as Psal. 110.1. but also to consume them altogether, as it were with fire.

Verse 2. And he had in his hand a little book open: and he set his right foot upon the sea, and his left foot upon the earth.

Moreover, the weapon of his Victory is set downe, that he had in his hand a little book, by which book is understood the Bible or Holy Scripture, called little 1. Because of the little regard and estimation that many men, and chiefly his enemies has to it, branding it with imperfection and obscurity, &c. 2. Little in comparison of the Popish voluminous decre∣talls, counsels, legends and such like.

Next, he is said to have this little book in his hand, 1. To shew thereby from whom all Scripture doth come, as is clear, 2 Tim. 3.16. 2. That the truth therein he will maintaine. 3. That this is the weapon wherewith he is to overcome An∣tichrist and consume him even with the breath of his mouth, and 4. That his hand or power must concurre with this book or Ministery of the Word for conversion of soules.

In like manner, this book is said to be open, to shew, 1. That no longer shall it be closed up from Gods people in an

unknowne tongue, and by Popish prohibition kept up from their reading thereof. 2. As also that it shall be plainly preached, and the meaning thereof opened up by the Ministery of the Gospel.

Thereafter the posture of his feet is set downe, to wit, that he set his right foot on the Sea, and his left foot on the earth, to shew, 1. His power over both, which no created Angel hath. 2. That he is to tread downe his enemies wherever they be, and that they shall not be able to flie any where, where he shall not reach them. 3. There are two maine enemies of his Church that are described hereafter, c. 13. the one whereof comes out of the Sea, the other out of the Earth, both which he shall tread under, who has his right foot on the Sea, and left foot on the earth.

Vers. 3. And cryed with a loud voice, as when a Lyon roareth: and when he had cryed, seven thun∣ders uttered their voices.

Followes here the right wielding of this weapon, to wit, of the little book, which is, after he had been long silent, as Psal. 50.21. patiently beholding the insolence of his enemies, and sufferings of his Church: he now crys aloud, by the powerfull and avowed preaching of the Gospel, so that his voice is no more heard in secret onely among his hid and sealed ones, but is proclaimed as it were on the house tops, which (to show how terrible it shall be to Antichrist and his locusts to the sha∣king of his Kingdome,) is therefore compared to the roaring of a Lyon.

And when he had cryed, seven thunders uttered their voices, signifying againe the terrour from heaven that is to come up∣on all his enemies; as also, as thunder goes before great rain, foreshewing the terrible tempest of Gods judgment that is to come upon them in the pouring out of the seven vialls that are set downe hereafter.

Ver. 4. And when the seven thunders had utter∣ed their voices, I was about to write: and I heard a voice from heaven, saying unto me, Seale up those

things which the seven thunders uttered, and writ them not.

Followes Johns intention for the benefit of Christs Church to write what the seven thunders uttered, and Christs inhibiti∣on in the contrary; whereupon the Rhemists, and the Jesuit Ribera, would ground an argument for their unwritten tradi∣tions, some things being here revealed to John which he is for∣bidden to write: but this place affoords them no patrocinie. For, 1. Our controversie is, concerning dogmaticall points of faith, none whereof are left uncertain to unwritten tradition. 2. He is forbidden onely to write these propheticall predictions which the seven thunders uttered in this place, but thereafter more amply they are written in the seven vialls that were poured out, whereof these thunders were a denouncing.

Vers. 5. And the Angel which I saw stand upon the Sea, and upon the earth, lifted up his hand to hea∣ven.

After his description who makes the prediction of Antichrists ruine, and who is the principall efficient cause thereof him∣selfe followes in the three following verses the prediction and manner thereof it selfe. The manner whereof is by oath, be∣cause of the seeming incrediblenesse of Antichrists overthrow, his Kingdome being so strongly setled, Rev. 18.7. In which oath we have, 1. The ceremonie thereof, and 2. The oath it selfe, and what is sw••rne. The ceremony then is the lifting up of the hand, which is used sometimes by man when he sweares to God, or before God, as we see, Gen. 14.22. Sometimes it is ascribed to God, when for confirmation, he sweares to man, as Deut. 32.40. and here; to shew thereby, that what he speaks with his mouth, he shall assuredly performe with his hand.

Verse 6. And sware by him that liveth for e∣ver and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no long∣er.

Next to the ceremony we have the oath it selfe, and by whom he sweares, to wit, by God allanerly, who is described, 1. From his eternity before and after all time, who lives for ever and ever, and whereby he is distinguished both from dead Idolls by which Idolat••••s sweare, as also from all mortall creatures. 2. From the work of creation of heaven, earth, and sea, and all things that are therein, and whereby both his wisdome, power and goodness does appeare, as also his glory, Ps. 19.1.

Next, the thing that is sworne, is, that time should be no longer, to wit, of Antichrists prevailing, nor of the delay of the performance of Gods Word both in the promises of deli∣verance of his Church, and execution of judgments on her ene∣mies.

Ver. 7. But in the dayes of the voyce of the seventh Angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the Prophets.

But in the dayes of the voice of the seventh Angel, when he begins to sound, the mystery of God should be finished, that is, the full deliverance of Christs Church, and finall confusion of her enemies should be accomplished, which is called a my∣stery, because the world understands it not, nor will they be∣lieve the same, wh••ch mysterry is said to have been declared to his servants the Prophets, as we may see, Dan 12.1, 2. and Mat. 3.18, &c.

Verse 8. And the voice which I heard from heaven spake unto me againe, and said, Go and take the little Book which is open in the hand of the Angel which standeth upon the sea, and upon the earth.

Followes in the person of John the type of all true Pastours by whom the ruine of Antichrist shall be accomplished, whose calling is first set downe to be specially from God, as ministe∣rially from his Church, for none such run unsent, therfore says John, I heard a voice from heaven. Next, that whereto he is cal∣led, is to go and take the little ••ook that is open in the Angels hand, shewing thereby that, that which is concredit commit∣ted and commanded to all faithful Pastours to preach unto their people by God, is only that truth and doctrine which is in holy Scripture.

Vers. 9. And I went unto the Angel, and said unto him, Give me the little Book. And he said unto me, Take it, and eat it up, and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey.

Vers. 10. And I took the little book out of the Angels hand, and ate it up, and it was in my mouth sweet as honey: and assoone as I had eaten it, my belly was bitter.

Here Johns ready obedience is set down to the heavenly cal∣ling; which whersoever it is ei••her to office or grace effectually, it begets a ready obedience. Next as John went, so he sought the book from him who had it, to shew whoever they be who would enter into that holy function, they should seek the open book, that is, the sanctified understanding thereof from Jesus Christ, and this, two manner of ways, both by pains, and prayer. Unto which seeking of it by John from the Angel is sub∣joyned, 1. His concession or grant the••eof. 2. His direction

how to do therewith, and 2. His prediction or warning of him what should be the effects thereof.

First then, we see that readily he grants it unto him, saying, take it.

2. His direction is, to eat it up, or devoure it wholly; by which eating it up, is meant, 1. The studying of it dili∣gently with such affection thereto, and holy appetite or greedi∣nesse, as hungry men have toward meat. 2. To have no part thereof unknowne to them, but to be furnished with the knowledge of the whole that the man of God thereby may be perfectly furnished unto every good work. 3. That they should apply it, as meat to themselves first, and make it their owne by meditation and practise.

3. He warnes him of the effects thereof, or what it should be unto him, to wit, (as v. 10. he found it,) Psal. 19.10. and 119.103. sweet in his mouth as honey, in the study and meditation thereof, but which made his belly bitter, 1. Because let downe in the soul, and applyed for mortification of our corruption, it proves bitter to flesh and blood, as a wholesome potion is, which is taken for expelling vitious hu∣mours. 2. Because as a bitter thing in the stomack cannot rest till it be cast up againe, so (as Jeremy tells us, c. 20 9.) the Word of God cannot be contained in the brests or bowells of faithful and zealous Pastours, but it must like fire burst out, as v 11. and be disgorged by them, and 3. It made his belly bitter, shewing that bitter persecution should ensue upon the preaching of the truth, as we see in the next Chapter.

Verse 11. And he said unto me, Thou must pro∣phesie againe before many peoples, and nations, and tongues, and Kings.

This impossibility to Gods faithfull servants who are called thereto, to containe themselves from publishing the word of truth upon all hazard, is declared here, in the person of John; and as many Peoples, and Nations, and Tongues, and Kings, were seduced by Antichrist, and drawne from that truth which was at fi••st de••ivered to the Saints, so that these faithfull teachers, the true successors of the Apostles, should againe pro∣phesie or preach the same truth to them for their conversion, and coming out of Babel.

Lessons or Application, on the tenth Chapter.

Ver. 1. THe Gospel and Church of Christ has mighty enemies, such as c. 18. are Princes and the great men of the earth, Psal. 2. yet here is her comfort, that she has a mighty Angel, even that great Angel of the Covenant, Christ Jesus, the Almighty God for her, to deliver her, and confound her enemies, in the hight of her pride, for as is said, Rev 18.8. Strong is the Lord God that judgeth them.

2. By this mighty Angels coming from heaven, we see whence and whereby shall be the ruine of Antichrist, to wit, not from the earth or the arm of flesh, but from heaven, and the heavenly power of the Word of God, which is that breath of Christs mouth that shall consume that man of sinne, and that sound of the trumpet that shall bring downe Jericho.

3. He comes clothed with a cloud, (as Moses because of the shining of his face covered it with a vaile,) to shew the manner of his manifestation to his Church in his Word and Sacraments, and that her knowledge of him on earth is but ob∣scure and only in part.

4. By the rainbow on his head we see, that as the dove re∣turned to Noahs Ark with the Olive Leafe in her mouth, so he comes to his Church with peace, and the assurance of the Co∣venant thereof, and so shall he come in like manner to every humbled soul.

5. His face is said to be as the Sun, whereby we see th••t as Antichrist comes with darknesse and the smoake of errour: so on the contrary ••hrist comes ever with light and brightnesse of truth. Long also to see that face.

6. His feet as pillars of fire, to tread downe and consume his enemies, serve as a just and dreadfull terrour to his foes, but as a sweet and singular comfort to his elect ones, who are here trode upon by them, and cruelly used.

Ver. 2. The weapon tha•• Christ here is to use against Anti∣christ, we see is the little book, which Eph. 6. is called the sword of the Spirit: it is this therefore, for that end, which all faithfull Pastours should diligently wield.

2. It is called little; whereby we see, by that which the ene∣mies

of Christ think little of, and despise, as Goliah did David and his sling; for their greater confusion, and his own greater glory, the Lord gives them the overthro•• O let none then think little of Gods holy Word!

3. This book is said to be open then; now we see that ignorance of any is inexcuseable: also this is to shew us that the holy Scri∣pture in all things needful to salvation is not obscure, like a cla••ped or sealed book, as the Papists affirme; but open, cleer and manifest, and therefore should be read by Gods people and per∣used.

4. We see still how opposite the practise of Antichrist is un∣to Christ: the one comes with the book of holy Scripture clo∣sed up from Gods people in an unknowne tongue and under inhibitions to read the same; but the other comes with this book open, recommending to all, the searching of the Scriptures, and to arme themselves with the sword of the Spirit.

5. By the setting of his right foot on the Sea, and his left on the Land, is showne his dominion over all, and that no where can his enemies escape: which serves to the great comfort of the godly, and warning of his enemies, by speedy conversi∣on to him to flie onely from his wrath to come, Matth. 3.7, 8.

Ver. 3. By his crying with a loud voice, we see that the Word of Gods truth will not ever be supprest and borne down in silence, but at last will burst forth openly in power and boldnesse, as the light of the Sun after an Eclipse or a dark o∣ver-clouding.

2. When he cryed, then seven thunders also uttered their voices: whereby we see when God begins to work any great work, all creatures in their kinde concur, and offer him rheir service, as we see, Gen. 6. and 19. Exo. 10.22. Josh. 10 11. and Judg. 5.20.

Ver. 4. Johns inhibition to write what the seven thunders uttered, according as he intended, shews, that our good in∣tentions should be no warrant to our actions, or will-worship, but Gods command and direction.

Ver. 5, 6. The oath of God concerning Antichrist his pre∣vailing no longer, serves not only for confirming the faith of the godly herein, but shews the Follie of all his emissaries, the Frogs or Jesuits c. 16. bestirring themselves so busily by all meanes to recover the ample dominion, and lustre of that Kingdome of darknesse which it had before.

2. By the example of this Angels swearing, we see, against the Anabaptists, that oaths are lawful, being circum∣stantiate, a•••• made according to the conditions set down, J••r. 4.2.

3. He sweares by God only who made all the creatures, therefore so should we, and by no creature whatsoever.

Ver. 7. The full and merciful reward of the godly, and the final and just punishment of the wicked at the resurrecti∣on, is here called a mystery We see then as mysteries has their own time to be made manifest, even so to the comfort of the godly and terrour of the wicked, a day is coming when the glory and happy estate of the godly who are despised and afflicted here shall appeare, and the woful and wretched estate of the wicked shall be seen, who triumph here, and insult over th m.

Ver. 8. By this voice which John heard, bidding him go, and take the little book which was i•• the Angels hand, we see that none without a calling from God, evident to their own conscience, ought to enter into the function of the holy Ministery, as we see Heb. 5.4. and Rom. 10.14.

Ver. 9. By Johns ready obedience here, all such who have the forenamed calling are taught the like, that as they should not run before they be sent, so when they are sent, they should not repine.

2. By his seeking the little book from the Angel, Pastors who are called, and obey, as is said, are taught by earnest prayer to seek the sanctified and saving knowledge of Go••s Word from Christ, who only has the ••ye salve, and that key of opening the understanding; that so being taught of God, they may be the fitter teachers of men.

3. The Angels ready grant is a great encouragement to prayer, and seeking of spiritual things especially.

4. By eating up the book, Pastors aye likewise taught, with earnest prayer to joyn also diligent study and pains: and as by eating, the stomack is furnished with meat for nourishment of the body; even so b•• study and meditation to furnish and fill their mind with old store and new out of both Testaments, for nourishment of the souls of Gods people concredit to their charge.

Ver. 10. The sweetnesse of the book being eaten up, as honey to the mouth, shews the spiritual and right taste which the godly have, whereby Gods Word relishes so unto

them, whereas the wicked like those who are dead, have no taste at all, or else are like those who are in a deadly fever, to whose distempered taste that which is sweet seemes to be bitter.

2. Whereas it made his belly bitter (where the greatest fil∣thinesse and grosse corruption of the body lies.) we see that it is no marvel, that, that which is sweet to the spiritual taste, that by wo king on our corruption to mortifie the same, it be bitter to flesh and blood, or the unregenerate part of man, whereof the godly consist so long as they are here, as well as of the re∣generate, Rom 7.23.

Ver. 11. By Johns Prophecying again before many peoples, &c. we see in his person the end wherefore God calls Pa∣stours, and fits them with gifts, as also the end of their own fitting of themselves, (as has been said) by prayer, study and meditation, all is, to shine unto others by preach∣ing of Gods Word to all sorts, and thereby to seek how many by their talent they may gain unto Christ.

CHAP. XI.

The sense or Explication.

FOllows in this Chapter the effect and good successe of the preaching of the Gosp••l, to wit, the reformation of the Church so long before polluted and prophaned by errour and idolatry; As also the right rule sh••wn to us, whereby the true Church of Christ may be discerned from the Synagogue of Antichrist.

The parts of this Chapter are these. 1. How the true Church should be known and reformed accordi••g to God•• Word. 2. Who should be the reformers, to wit, faithful Pa∣stours, ver. 3. and chiefly the revived witnesses, ver. 11.

3. How they should be persecuted therefore and killed, ver. 7.4. How the wicked shall greatly rejoyce thereat, ver. 10.5. How God should stirre up others thereafter in their room, ver. 11. And what should follow thereon. And 6. The se∣venth Angels sounding, and what ensued after.

Ver. 1. ANd there was given me, a reed like unto a rod: and the Angel stood, say∣ing, Rise, and measure the Temple of God, and the altar, and them that worship therein.

HEre then 1. There is a Command given to John to rise and measure the Temple of God, the altar and worship∣pers therein; implying thereby a purpose in God to have his Church built againe and reformed: and therefore allusion is here made to Ezek. 40. where the Lord promising to reedifie the Temple and City of Jerusalem, represents to Ezekiel in a vision, a man with a reed in his hand measuring the same.

First then, we have the measuring instrument, which is called a reed, sound and straight, as all the Doctrine of Gods Word is; which reed is like unto a rod, Jer 10.16. which in∣deed as Moses rod, destroyed the rods of the Egyptian sor∣cerers that were turned to Serpents: even so doth Gods Word all contrary errours, and as (Moses rod in his hand,) so in the mouth of faithful Pastors it works many other great wonders. Rupe••tus also sayes that it is called a rod, quia ut virga castigat etiam peccantes, 1 Cor. 4.21 and which serves also not only for sharp correction, but sweet consolation; therefore sayes Da∣vid, Psal. 23.4. Thy rod and staffe does comfort me.

This rod is said to be given to John, shewing thereby that, that which God has given and appointed to his servants for reforma••ion of his Church and the ruine of Antichrist. As also for discerning the true Church from the false, is not the writs nor voice of men, but the written Word of God, and voice of Jesus Christ, or breath of his mouth; as also the power, dexterity, and successe of the using of this reed or rod is likewise Gods gift.

N••xt to the furnishing of John with a fit instrument for the work, follows the Angels commission to him. By which Angel is meant the Lord Jesus, as we may see by his speech

ver. 3. whose posture is set down to be standing, as having now risen after his long suffering patience to begin that work of reformation which should be for the ruine of Anti∣christ, and comfort of his Church. And as he shews that himself is risen and on foot; so he bids John arise, that is, cheerfully addresse himself to the work. Leaving, and laying aside all things that may be an impediment, for cursed is he that does the work of the Lord negligently.

As also shewing hereby that all such who would rightly mea∣sure of the Temple of God, and discern it from the Synagogue of Satan, they must raise up their mindes higher then earthly mindes do, not to look upon the external pomp and glory of the world, which we see the whore has, Rev. 17. and to look to that only whereby the true Church is known, chap. 12.1. being the Kings daughter who is all glorious within.

That which he is commanded to measure is, 1. The Tem∣ple of God, not meaning thereby any material Temple, such as was that of Solomons, but by allusion thereto, the true Church of sound and holy Professors: therfore says the Jesuit Ribera, in eo ecclesiam intelligit, cujus illud fuit figura, as the same is also so called, 2 Cor. 6.16. and Eph. 2.21. Next he is commanded to measure the Altar, whereby is meant the Churches worship, Heb. 7.13. as is explained in the next words, which worship of Gods people under the Law, (whereto he alludeth) was by sacrifices which were offered unto the Lord allanerlie, shewing hereby whatever religious worship is given to any o∣ther, is not done by these that are the true Church.

What it is also to measure the Temple and Altar, the Je∣suite Ri••era tells us saying, jubetur metiri templum, &c. quod est numerare quasi & secernere electissima ecclesiae membra qua non sunt tradenda Antichristo, nec ejus ministris.

Vers. 2. But the Court which is without the Temple leave out, and measure it not: for it is given to the Gentiles, and the holy Ci∣ty shall they tread under foot fourty and two moneths.

Here follows what John is forbidden to measure, but to leave out, and not to account the same any part of the true Church, and this is the court which is without the Temple,

whereby is meant, sayes Ribera, profana ecclesia pars, or that company of idolatrous worshippers, as were the Gentiles of old, and who notwithstanding that they claime the title of the true Church, yet are not the same, but the Church of Antichrist; therefore sayes Ribera, for they are given to the Gentiles, hoc est, Antichristo & ejus ministris, quoniam An∣tichristi exercitus vere gentilium hominum erit, non Deum verè adorantium; and who shall tread under foot the holy City fourty two moneths, that is, during the time of Antichrists pre∣vailing shall oppresse, persecute, and beare down the true Church of Christ, that she shall be like the seven thousand true worshippers that were in Israel, the time of idolatry pre∣vailing under Achab and Jezabel: therefore sayes the Jesuite Ribera, calcandam esse dicit ecclesiam ab Antichristo & ejus comitibus, id est, vexandam, opprimendam, possidendam.

The time of this prevailing of Antichrist and his followers is called here fourty two moneths, and in the next verse one thousand two hundred and sixty dayes, which is three yeares and a halfe, which Daniel calls, Dan. 12. time, time, and half a time, allusion being here made to Eliahs lurking (with the hidden Prophets, and seven thousand true worshippers) during the time of Ahabs and Jesabels rage, and of the three yeares and a halfes famine that was in Israel. And to the tyranny of An∣thiochus Epiphanes, who for the space of time, times, and half a time, as Daniel speaks, Dan. 12.25. removed the daily sacrifice offered to the true God, and set up in the room there∣of the abomination of desolation in the place where it ought not.

Ver. 3. And I will give power unto my two witnesses, and they shall prophesie a thousand two hundred and threescore dayes cloathed in sackcloth.

Here is set down how Gods Church (called the holy City trampled under foot & persecuted,) was notwithstanding enter∣tained in the light and life of God by a hid & powerful dispen∣sation of grace through the Ministery of a few, called therefore here two witnesses, who are said to be clothed in sackcloth, shew∣ing thereby, 1. That their preaching should be for humbling and mortification, wherein they should be exemplary themselves.

And 2. That it should be with much affliction and heavi∣nesse; sackcloth being worne in sad times, as 2 King. 6.30. 3. Mourning for idolatry and sins prevailing. And 4. For the Church her troubles, The time of whose Prophecying (which is their witnessing) is set down by dayes, whose num∣ber makes up the forenamed fourty two moneths, and is a de∣finit number set down for an indefinit, shewing thereby. 1. That the Church of Gods Elect all the time of Anti∣christs prevailing shall not want some few faithful Teachers, although (as Isa. 30.20.) removed to a corner, that each eye could not see them, as were the Prophets hid by Obadiah. And 2. That this prevailing of Antichrist is limited, by years, moneths and dayes, as the prevailing of the waters of the de∣luge was limited, Israels bondage or being in Egypt, and the captivity in Babylon.

Ver. 4. These are the two olive trees, and the two candlesticks standing before the God of the earth.

Here is interlaced a short description of their Ministery, wherein we have, 1. The excellency thereof in the benefits that come thereby to the godly, ver. 4. And 2. The power thereof in these effects of their preaching towards the wicked. First, then in the general, they are the happy instruments of the conveighing grace and salvation unto mens souls, and in particular they are called, 1. Two olives, alluding to that of Zech. 4.11. where this same is spoken of Zerubabel and Jehoshuah the rebuilders of the Temple after the captivity, and figuring thereby, 1. That by their Ministery the oyle of grace should be conveighed ••o mens souls, whereby the soul is made cheerful, and the face thereof as it were to shine. 2. That as the olive is a signe of peace, so their Ministery is a Ministery not only of grace, but peace.

Next, they are called two candlesticks, alluding to Exod. 37.17. shewing thereby that they hold out the light of truth, for which they are called, Mat. 5.14. the light of the world, and for their stability and constancy in the truth even unto death, as ver. 7. they are said to stand, or to be standing can∣dlesticks, before the God of the earth, signifying thereby, 1. Their fidelity in the discharge of their Ministery, as in the

presence of God, before whom they stand. 2. That there is no hurt or wrong done to them on earth: but the God of the earth, as well as of heaven, before whom they stand, sees the same, and will in his own time certainly revenge it. For he sees what is done on earth, as well as what is done in heaven, and his power over both, and all that are therein. 3. That the Antichrist seemed to sway all on earth, as ch. 13.16. yet God hath the supreme and over-ruling power thereof.

Ver. 5. And if any man will hurt them, fire pro∣ceedeth out of their mouth, and devoureth their ene∣mies: and if any man will hurt them, he must in this manner be killed.

Here is set down the power of their Ministery in the effects thereof towards the wicked, where we see that what has been said before of the most excellent of the Prophets literally, is applied unto them spiritually; as 1. That fire shall come out of their mouth which shall devoure their enemies (2 King. 1.10.) alluding to Elijah who brought fire from heaven which devoured his enemies, or else to that which is spoken by the Lord to Jeremy, (chap. 5.14.) where he sayes, behold I will make my words in thy mouth fire, and this people wood, and it shall devoure them; and which place we see is a cleare exposition of this.

Ver. 6. These have power to shut heaven, that it raine not in the dayes of their prophesie: and have power over waters to turne them to blood, and to smite the earth with all plagues as often as they will.

Next by allusion to 1 King. 17.2. it is said that they have power to shut heaven, that it raine not in the dayes of their prophesie. As also by allusion to Exod. 7.17. and the fact of Moses, it is said that they have power to turn water into blood, and to smite the earth, as he did Egypt, with all plagues as oft as they will, which alwayes (as has been said) is to be

understood of their spiritual power, so that the meaning is, that the Lord shall work no lesse powerfully with his servants, whom he shall send to restore his true worship, and to deliver his people frō that bondage and place, which v. 8. is spiritually called Egypt, and from gross idolatry, then he did aforetime by Moses and Eliah when they wrought such miracles; as the Apo∣stle sayes 2 Cor. 10.6. they having in all readinesse to revenge all disobedience. Neither must we think, where it is said, that power is given them to smite the earth with plagues as oft as they will; that Gods servants have a will (especially for their private revenge or hurt they receive) that the earth be smitten with plagues: but this is to shew in what credit and favour they are with the Lord who only can do these things, howsoever they are clothed in sackcloth as it were, and are despised of men, and how near to heart the Lord takes their injuries, that for the same, and the contempt of his Word in their persons, plagues do come on a land.

Ver. 7. And when they shall have finished their testimony, the beast that ascendeth out of the bottomlesse pit, shall make warre a∣gainst them, and shall overcome them, and kill them.

Follows here Antichrist his persecution by bloody cruelty of the true Preachers of Gods Word, when specially in the time of his prevailing he has smelled them out, as he did John Huss, and Jerome of Prague, with Savanarola and others; chiefly the Waldenses, against whom, Anno 1209. that bloody perse∣cution was raised by command of Pope Innocent the third, and sending forth the Earle of Montferrat as General of that expedition, wherein were many thousands of Martyrs slaine, without any regard of sex or age, by fire and sword, and other sorts of death, as may be read at large in Paulus Aemilius his sixth book, de rebus gestis Francorum, & Jacobus Thuanus in the sixth book also of his History, ad annum 1550. and who therefore chap. 9.1. as he is called the fallen starre to whom was given the key of the bottomlesse pit, and ver. 11. the Angel of the bottomlesse pit; so here for his devillish cruelty specially, he is called the beast that ascendeth out of

the bottomlesse pit, and who is at more length hereafter de∣scribed, chap. 13.11.

Of this savage and cruel beast it is said, that when the witnesses has finished their testimonie, (as the Apostle Paul being neer his time to suffer, said, he had finished his course,) then he shall make war against them, shewing thereby his ar∣mour and manner of fighting against them not to be spiritual, as by the sword of the Spirit, but to be carnal, to wit, by blood∣shed, fire and faggot, wherein what shall be his successe is set down, that he shall overcome them in their persons, but not in their cause, and whose bloody cruelty shall never cease till he have killed them, doing so to them as he did to their head.

Ver. 8. And their dead bodies shall lie in the street of the great city, which spiritually is cal∣led Sodom and Egypt, where also our Lord was cru∣cified.

Vers. 9. And they of the people, and kin∣reds, and tongues, and nations, shall see their dead bodies three dayes and an halfe, and shall not suffer their dead bodies to be put in graves.

Besides which Antichristian cruelty in killing them, here is shewn their barbarous inhumanity every where through the bounds of Antichrists jurisdiction, denying them the favour of Christian burial, which they do to all such whom they excommunicate as hereticks, also by casting them into ri∣vers, as at the massacre of Paris, or burning them to ashes, or raising up their bones againe, as they did John Wick∣leffs.

The place where this is done is called the great City, as chap. 17.10. Therefore sayes Ribera on chap 17.5. ebria di∣citur, non tantum propter sanguinem in ea fusum, sed etiam propter sanguinem qui ejus jussu & potestate in aliis urbibus effusus est, nam hunc etiam ipsa fudit, See also his words on chap. 18.24. cited hereafter, whereby is meant the whole Roman jurisdiction or bounds thereof. 1. Compared there∣fore

not only to a City, as Sodom, but for amplitude, to a kingdome, as Egypt. 2. The 9. verse also makes this more clear, wherein it is said, that peoples, and kinreds, and tongues and nations shall see their bodies that lie in the street of this great City, shewing thereby that a City within walls must not be understood, but such ample bounds and jurisdiction of a City, wherein are peoples, kinreds, tongues, and nations; as we hereafter called the waters whereon the whore sits, chap. 17.15. Which great City is here spiritually called Sodom, for her alike sinnes with Sodom, as are set down by Ezek. 16.49. specially filthy and unnatural lust, wherein Rome so abounds, as besides the practice and allowance of publick Stews, their Poet Mantuan sayes, Roma est jam tota lupanar, and another, Roma quid est amor est, quem dat praeposterus ordo, Roma mares, noli dicere plura, scio. But specially thus sayes their famous Petrarcha, writing to his friend being at Rome, p. 803. ecce jam oculis vides jam manibus palpas qualis est Babylon illa novissi∣ma, ferveus aestuans, obscena, &c. — Ubi quicquid im∣pudicitiae, effraenataeque libidinis audisti vel legisti, quicquid denique impietatis & morum pessimorum sparsim habet aut ha∣buit orbis terra, totum istic cumulatim videas.

The same City is likewise called spiritually Egypt. 1. For her grosse idolatry, which says their own Cassander, is come to that height,* 1.3 quae vel à paganis suis simalachris exhiberi conjuevit, and that iis magis fidant quàm Christo (says thei•• Polydor Virgil, speaking of images.) 2. For her cru∣elty to the people of God, the bodies of some, and the soules of others, keeping them in a spiritual bondage of ignorance, errour and superstition.

It is also added (spiritually called Sodom and Egypt) to be a key of the whole allegory, (which the Reader is diligently to remark) wherby the holy Ghost would intimat•• (besides the fore∣named sinnes of these places,) that whatsoever in these vi∣sions is any where exhibit or spoken of the plagues of Egypt, or destruction of Sodom, all that is spiritually or mystically to be expounded; seeing that Rome, or the Papacy, the subject of all these plagues, is spiritual or mystical Sodom and Egypt: now there fall out sundry passages concerning the Egyptian plagues, in the description of the Trumpets, chap. 8, 7, 8. and 12. as also concerning the destruction of Sodom in the judge∣ment

of the whore and beast, Rev. 18.8.22, 23. and 19 20. the meaning whereof by allusion to Egypt and Sodom, is to be opened by this key.

And for cruelty likewise, and blood thirstinesse, it is said where Christ was crucified, by way of circumloquution, not meaning the place, for that was Jerusalem, but having a respect to the power and authority whereby he was put to death, which was that of the Romane jurisdiction, by Romane Laws, by a Romane Judge, and a Romane kinde of death; also, because by their grosse impieties, (as witnesses their own Petrarch. l. 1. Epistol. rerum Senilium) in Rome they crucifie him over a∣gaine; and that Jerusalem is not properly to be taken Ribera affirmes.

See Ribera on c. 17.5. and his words set down on that place hereafter.

Ver. 10. And they that dwell upon the earth shall rejoyce over them, and make merry, and shall send gifts one to another, because these two Prophets tormented them that dwelt on the earth.

Here is set down the wicked rejoycing of the earthly mind∣ed sort upon the killing of the Lords witnesses, their making merry, as we have it, Nehem. 9.19. in token of their joy send∣ing gifts one to another, which how true this is in Popery; their ringing of Bells, their singing Te Deum, &c. in publick processions, after their Massacres, at that of Paris and else∣where, and their murdering of Christs Martyrs, with the Popes sending of congratulations to persecuting Princes, and consecrated swords, &c. all these do clearly verefie.

The reason of which their rejoycing is set down to be, be∣cause these two Prophets tormented them, to wit, by the Word of God that was like fire coming out of their mouths, and thun∣dred against their idolatry, and other sins, so that as it is said of Stephens hearers, Act. 7.34. so may it be said of them, that they were cut to the heart, and therefore were glad that they were rid out of the way.

Ver. 11. And after three dayes and an half the Spirit of life from God, entred into them: and they stood upon their feet, and great fear fell upon them which saw them.

Here follows after the killing the former witnesses, how to the comfort of his Church and disappointment of his ene∣mies, the Lord within a short while, as three dayes and a half, or to three years and a half, shall raise up others in their roome, not by a bodily resurrection of the same men, but of others of the same spirit, as the Baptist came in the power and spirit of Elias, Luk. 1.17. or as Elisha succeeding Elijah ha∣ving his spirit doubled on him. Who standing on their feet, that i••, stoutly and constantly setting themselves against An∣tichrist, shall shake and ruine his Kingdome more then the former, (as Husse prophecied of Luther,) and shall greatly afright all Antichrists followers.

Ver. 12. And they heard a great voice from heaven, saying unto them, Come up hither. And they ascended up to heaven in a cloud, and their enemies beheld them.

These words have either a relation to these who were killed, or else to these whom God raised in their places: if to the first, then after the killing of their bodies is shewn here the blessed estate of their soules, which upon Gods calling of them himselfe, ascended up to heaven, as their Head and Savi∣our after he was crucified, and his body lay three dayes in the grave, rose again gloriously, and ascended to heaven in a cloud, in the view of all who beheld him, Act. 1.9. being so (like these his servants) out of the reach of any more suffering by his enemies.

If the relation be to these whom God raised in their places, then hereby their heavenly calling is to be understood to such a high and eminent a work, as the reforming and re∣edifying of Gods Temple and Worship, and ruine of Anti∣christ. Which heavenly calling to such a work, is no lesse glo∣rious

then if they were seene to ascend to heaven in a cloud; and which by the wonderful effects thereof, their very ene∣mies should be forced to acknowledge, as if they saw the, same with their eyes, and as the Centurion by what he saw, was forced to confesse that Christ was the Sonne of God, Mat. 27.54.

Ver. 13. And the same houre was there a great earthquake, and the tenth part of the city fell; and in the earthquake there were slaine of men seven thou∣sand, and the remnant were affrighted, and gave, glory to the God of heaven.

Follows here the successe of their Minstery, whom God raised in the place of his killed witnesses, to wit, a great sha∣king of the kingdome of Antichrist, as by an earthquake, whereby the tenth part of the City, to wit, mysticall Babylon (hereafter described) fell, as we have the farther progresse of the fall thereof, after a greater concussion set down, chap. 16.18, 19. till at last, chap. 18.2. (like the Walls of Jerico at the last blast of the trumpets of rams hornes) the same to∣tally falls down.

Which earthquake and fall produces a twofold effect; the one upon obstinate Papists, no better then judgement and spiritual death; but upon others conversion to the truth: as the word is a savour of death to some, and of life to others: and these being affrighted by the fear of God and his judge∣ments on others, are said to give glory to the God of heaven, 1. By confessing their sin of their former idolatry and errour, as we have, Josh. 7.19. these wor••s so taken, and Rev. 16.9. 2. Acknowledging Gods punishment of the obstinate sort mentioned. 2 Thes. 2.10, 11. to be just. 3. By praising God for their own escape. And 4. In all things giving glory only to God, which before, in the time of their ignorance, and errour, they gave to the creature.

Ver. 14. The second woe is past; and behold, the third woe cometh quickly.

15. And the seventh Angel sounded, and there were great voices in heaven saying, The king∣domes of this world are become the kingdomes of our Lord, and of his Christ; and he shall reigne for e∣ver and ever.

Follows now at last the third and last woe which upon Antichrist his discovery and overthrow, and conversion of such who are elected, shall quickly thereafter come upon the earth∣ly minded sort, as we have it, chap. 8.13. and which woe fall∣out upon the seventh Angels sounding; denouncing the day of the general judgement, after which Christ Jesus only shall reigne, and take unto him his great power, which till then was not so manifested, and at what time (as ver. 18.) the dead shall be judged both good and bad, and each one of them get a reward according to their works. Then also (as v. 19.) Gods Church shall be clearly seen what they are, which is not so here, and Christ their head in like manner; when as the wicked may then expect nothing, but the storme of his wrath. This is set down partly by declaration, ver. 15. and 19. and partly by way of thanksgiving of the twenty four Elders, v. 16, 17, and 18.

The first part of the declaration is by gr•••••• voices in heaven, by voices in the plural, 1. Shewing there••y it is not the de∣claration of one, but of man•• agreeing in one. 2. These voices are in heaven, or heavenly voices, therefore cannot faile. And 3. They are great voices, because declaring great matters, to wit, Christs assuming to himself, and manifest∣ing his full power and dominion over all, the judging of the dead, the rewarding of the godly, and destroying the wicked.

The matter or summe of their declaration is, that the king∣doms of this world, wherein Satan did reigne before as a Prince, and the Vicar of his power, having all the world fol∣lowing him, as chap. 13.8, 16. are now become the Kingdoms of our Lord (say they) and of his Christ; not by any new title or property which he had not before, but by way of manifesta∣tion

to all, so that hereafter they shall not be usurped as they were formerly by such who reigned in and over them, but Christ Jesus shall be only King, and he shall reigne for ever and ever. See 2 Pet. 3.13.

Ver. 16. And the four and twenty Elders which sat before God on their seats, fell upon their faces, and worshipped God.

Follows the twenty foure Elders thanksgiving: of whom it is said. 1. (Which sate before God on their seats) denota∣ting thereby two things. First, their resting from their labours, as we have it, chap. 14.13. being pilgrims, and warfaring men before. Next, their honour and dignity whereunto now they are advanced, of servants who stood before, now to sit before God. 2. We have their humble gesture of adoration, as we see before, chap: 4.10. and 5.14. falling on their faces and worshipping God.

Ver. 17. Saying, We give thee thanks, O Lord God Almighty, which art, and wast, and art to come; be∣cause thou hast taken to thee thy great power, and hast reigned.

In this their do••••••logy. 1. They say, we give thee thanks, to wit, because as God gets the glory, so they only reap the good of the Lords coming to judgement at the last day, and from thenceforth of his reigning for ever. For then is the accomplishment of their reward in mercy both to soule and body, while as the devils & wicked shal thereafter be tormented for ever. 3. That which they ascribe unto him, and whereby he is described, is omnipotency and eternity (as we finde before, chap. 7.12. &c.) both which is for the great comfort of his own elect; as also that, for which they give him thanks, is (as has been said) that he has, 1. Taken to him his great power, by manifesting the same, and his dominion over all.

Ver. 18. And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the Prophets, and to the Saints, and them that feare thy Name, small and great, and shouldest destroy them which destroy the earth.

2. And as the Nations, (called before, v. 2. Gentiles) that is, the wicked and idolatrous, as they were angry caus∣lesly at the godly, and specially at Gods faithful witnesses killing them, as also at the happy successe of the Gospel (as we have hereafter chap. 16.10.) so (say they) thy wrath is come, to wit, on them, and from which now they were not able to flee or escape.

3. Also the time of the dead, that is, of these who were so in their bodies (this being the lot both of good and bad) that they should be judged, to wit, by thee who art the righteous judge of the whole world, Gen. 18.25. either by the judge∣ment of mercy, as the godly are; or of Justice, as the wicked, Rom. 6.23.

4. They thank him, for the merciful rewarding of his ser∣vants, whom they distinguish into two sorts, Prophets and Saints, that is, Pastors and people: where we see, as good Pa∣stours go before their people in sound doctrine and a holy life, so they precede them also in this remuneration. 2. They describe them from that heavenly grace of Gods feare, where∣with they were indued. And 3. From, their twofold con∣dition, small and great: whereby, 1. All are comprehended, And 2. Both the equity and bounty of the Judge is sig∣nified.

5. Next, they thank him for his work of justice upon the wicked (upon whom he is thereby glorified, as he is by his work of mercy towards the godly) who are described here from their cruelty and destroying the earth, that is, the godly when they were on the earth: and therefore the equity of the Lords judgement towards them, is hereby exprest, that as they did destroy, they shall be destroyed; the same measure being mea∣sured to them, which they measured to others.

Ver. 19. And the Temple of God was opened in heaven, and there was seen in his Temple the Ark of his Testament, and there were lightnings, and voices, and thunderings, and an earthquake, and great haile.

Last of all it is said, that the Temple of God was opened in heaven, and there was seene in it the Ark of the Testa∣ment: by which Temple th•• Church is to be understood, now in heaven in her triumphant ••state, and in the midst of her, Psal 46.5. (as he was seen before, chap 1.13.) is Christ Jesus represented by the Ark of the testimony or mercy-seat, signify∣ing hereby, that then Gods Church and children with Christ their head in glory, shall be seen what they are, and what is their dignity, how basely soever they are here thought of by the wicked on earth. And when this is clearly seene, even by the wicked who persecuted, and despised them; their portion shall be dreadful terrour many wayes, like sudden lightenings, self-accusations of their guilty consciences (that never dying worme) like voices, Gods accursing; like a fearful thunder; feare and trembling, like earthquake; and the storme of Gods mighty wrath, which like haile shall light upon them, and beare them down to hell.

Lessons or application on the eleventh Chapter.

Ver. 1. JOhn being imployed to measure the Temple, has a reed given him; which teaches us, that God e∣ver fits and furnishes those, whom for any work he does imploy; as we see in Bezaleel and Aholiab, the Apostles, Act. 2. and others.

2. By this imployment, we may see, that the visible Church may so erre, and the publick worship therein be so corrupt, as there is need of examination, and a due refor∣mation.

3. By the reed given to John for m••asuring, we are

taught, that the only rule whereby this ought to be perform∣ed, is the written word of God, as the pattern in the mount, Isa. 8.20. Gal. 1.8.

4. The Temple and Altar, with the Worshippers therein, are joyned together; to shew us, that the true Church, and a true manner of worship, goes ever together, squared according to the Word; and by the true worship and worshippers, the true Church is known: so that hereby easily it may be answered to that question, who is the true Church? to wit, where the right Altar is, or worship, framed according to the pattern shewn in the Mount, and agreeable to the reed of Gods Word: there is the Temple, and the true worshippers therein.

5. Where John is bidden, arise, and measure the Temple &c. we see that those who would be reformers of abuses in the Church should have a calling thereto, and then cheerfully and with courage against all impediments should go about the same.

6. In all this speech, where allusion is to the Old Testa∣ment, Moses and the Prophets (as has been shewn in the expli∣cation,) this teaches us how in their writings (for understand∣ing other places of Scripture) we should be exercised, and to expound Scripture by Scripture.

Ver. 2. By leaving out of the Court which is without the Temple, we see that the true Church is little in comparison of the false and Antichristian, as the Temple and worship∣pers therein are (who were the Priests only,) in comparison of the Court, and the people who worshipped there; and therefore that multitude is no right no••e of the true Church.

2. We see that things are farre otherwise in Gods account (who discernes best) then they are in mans; and therefore that to his judgement, as it is revealed in his word, we should conform our selves, Psal. 73.17.

3. Popish idolatry and Gentilisme we see counted all one, (where he sayes that the Court is given to the Gentiles,) be∣cause of alike grossenesse, and alike excusing; both which their own Cassander affirmes, (Cass. consult. art. de imag.) of the first, saying, that the adoring of images was come to that heighth, as never such idolatry was at amongst the very Pagans; and of the other, neither is that excuse to be thought of any worth (sayes he) which is by some now adayes pre∣tended; that this worship is not given to images themselves,

but to them whom they represent, for this excuse (sayes he) was likewise made by Pagans to colour their idola∣trie.

4. By their treading down the holy city, we see that idola∣try has ever joyned with it cruelty against true worshippers, as we see in Ahabs time, and herein Antichrists practise, who in so farre as he advances the one, he beares down the other.

5. That this treading down shall be but only fourty two moneths, serveth to comfort the Church of God; that the pressure of the godly, and the prevailing of Antichrist is but for a short and a limitted time, which more then the seven∣ty yeares captivity in Babylon, the enemies cannot ex∣ceed.

Ver. 3. By the two witnesses only, we see the paucity of faithful Pastours during the time of Antichrists prevailing, and yet by them, (as by the P••ophets in Achabs time that were hid by Obadiah) how the Lord preserved a Church to himself (like the seven thousand in Israel) within the bowels of Antichristian usurpation.

2. By their cloathing in sackcloth, we see the sad and af∣flicted estate of the servants o•• God during the time of Anti∣christs bearing swey, and which is ever to be expected where idolatry and error prevaileth. Yet this is their comfort, that they are the Lords witnesses, therefore called here (my two witnesses,) who as he owns them to be his, will avenge their quarrel, and at last, as Isa. 61.4. for their spirit of heavinesse, will give them the garment of gladnesse.

3. By these two witnesses only, who begin this great work of Antichrists opposition and discovery, we learne that Gods greatest works have but small beginnings, as Elijahs cloud was, and are done but by a few and weak instruments, (like Gideons few ones) that in the work, the finger of God may be seene, and the glory thereof be only his own.

Ver. 4 By these stiles of two olive trees, and two candlesticks that are given to them, we see the excellent worth of faith∣ful Pastours, and the great profit of grace and light that comes by them to the Church of God.

2. Where it is said, that they stand before God; this teaches such, both to carry in all things as in the sight of God, as also that they standing before him, he sees the wrongs that are

done to them, and has his eyes upon them, watching over them for their good.

3. Whereas he is called the God of the earth, and as is said, Job 41.11. that al whatsoever is under the heaven is his we see; 1. That Satans usurped claime thereto is false, Mat. 4.9. and Luke 4.6. 2. That all earthly powers, how great soever are subject to him, and he above all to be feared. And 3. That what∣ever we have here on earth, we hold it of him, and should be thankful to him for the same.

Ver. 5. By comparing the Word of God in the mouths of his servants to fire, for devouring of their enemies, we see the divers operation of the Word of God: towards the godly it is a curing word, and the savour of life unto life 3 but towards the wicked it is a killing word, and the favour of death unto death.

2. Whereas it is said, if any man hurt them, thus must he be killed; we see that one way or other, in soul or body, spiritual∣ly, or corporally, the enemies of Gods servants even in this life shall be punished.

Ver. 6. By the power that is said to be given them to shut heaven, &c. we see the great power and prerogative that is given to Gods faithful Pastours, farre surpassing the temporal power of any earthly Monarch; for to them are given the keys of the Kingdom of heaven.

2. Where it is said, that they have power also to smite the earth with plagues, we see what it is chiefly that brings the plagues of God upon any nation or part of the earth, to wit, the contempt of Gods Word, and persecutiug the preachers and professors of Christ.

Ver. 7. Where it is said, that the beasts shall make warre a∣gainst the two witnesses, overcome, and kill them; we see that sometimes God permits the wicked to prevaile so farre a∣gainst his dearest servants, as to kill them, which not∣withstanding is for his glory, their honour, and his Churches good ever.

2. We see that as the Church was first founded as it were by blood, and thereafter propagated, it is no marvel that the restoring and reformation thereof be so in like manner.

3. All faithful Pastours (and Professors likewise) may see here what they may expect, where Papal power pre∣vaileth.

4. Where it is said, that this was done to them when they had finished their testimony; We see that as long as God has any thing to do with his servants, their most mighty and cru∣el enemies cannot prevaile over a haire of their head, till their hour come, as did their Masters.

Ver. 8. Whereas the great city is called spiritually Sodom and Egypt, &c. We see like manners make places, or per∣sons to have like names given them, and may expect like judg∣ments, Isa. 1.10. Rev. 2.20.

2. It is said likewise, where also our Lord was crucified; to shew unto us, as was done to the head by the wicked, and old Romane jurisdiction which was imperial, may be likewise ex∣pected by the members from the wicked still, and the new Ro∣mane jurisdiction which is Papal.

Ver. 9. It is said, that they shall not suffer the dead bodies of the two killed witnesses to be put into graves; to teach us, the monstrous and most barbarous inhumanity of the ene∣mies to the truth and brood of Antichrist, extending their cruelty beyond death, to the dead bodies of the Lords servants, as may be yet seen in sundry places where Popery prevailes.

Ver. 10. By their rejoycing over the slaine witnesses, we see that the wicked rejoyce at that which should be to them ra∣ther the cause of mourning, and which shall bring mourning to them in the end.

2. We see that the Word of God which comforts the godly, and is sweeter to them then the honey, or the honey-comb, is a word which torments the wicked, as we see Act. 7.54. and as the devils professed of Christ, that he came to torment them before the time.

Ver. 11. By the reviving of these witnesses in the persons of others, we see that God, who can of stones raise up children to Abraham, shall never want these who shall couragiously (notwithstanding of what has been done to their predecessors) bear witnesse to his truth.

2. By the Spirit of life from God which entred into them, we see from whence their reviving, courage and constancy comes, to wit, from God and his Spirit, and therefore (as Gamaliel said, Act. 5.38.) they who withstand, do but sight a∣gainst God.

3. Where it is said that great fear fell on them that saw them; we see a strange and speedy change, that their enemies who before were so rejoycing and merry at their killing, are

now so terrified at the reviving; which teaches us, that the rejoycing of the wicked in sinne is but short, but suddenly and unawares, sorrow, sadnesse and terror, like that of Belshazzar, comes upon them, which shall last for ever.

4. Where it is said, that the spirit of life came from God; we may learn when ever we would be quickned in our souls, or comforted let us seek from God his Spirit, who is only able to do the same.

Ver. 12. By these witnesses their ascending (upon Gods calling of them) to heaven in a cloud, we may see what these who are Gods faithful servants on earth may expect, when God cals them out of this life; to wit, a joyful ascending of their souls to heaven after death, and of soul and body at the last day.

2. It is said, that their enemies beheld them, as (Psal. 23.5.) David sayes, that the Lord prepared a table for him in the sight of his enemies: which shews unto us; that the sight of the Lords preferment of the godly so highly, whom they de∣spised and persecuted, shall be a great addition to the torment of their wicked enemies, as Josephs was to Potiphar, and Mor∣decai's unto proud Haman.

Ver. 13. By the earthquake, and fall of the tenth part of the great City, which ensued upon the reviving of the two witnesses, we see the great power of the Word of God, and happy successe thereof, to the shaking of Antichrists kingdome, and procuring the fall of the same.

2. Where the tenth part of the City only falleth at first, which thereafter totally falleth, chap. 18.2. we see that Anti∣christs kingdome, and that mystical Babel, shall not totally be ruined at first; but as it rose by degrees, so it shall fall, and the water whereon the whore sits shal be dried up piece and piece, ch. 16.12. therefore it is said, that that man of sinne shall be consumed with the breath of the Lords mouth at first, (which is a lingring disease) till he be at last quite abolisht by the brightnesse of his coming.

3. By some being slaine in the earthquake, and others only afrighted, who gave glory to God, we see again, how diversly Gods Word and judgements work upon men; upon some to their conversion and turning, and upon others only to their conviction and terrifying.

Ver. 14. Where it is said, that the third or last woe comes quickly; we are taught, that although the Lord be slow to wrath, or beginning, yee when once his anger

is kindled, (as in plaguing Egypt) he is swift in execu∣tion.

Ver. 15. It is said here at the last day, the kingdoms of this world are become Christs, and he shall reigne for ever: where we see that howsoever Christ be not acknowledged King over all here, as he should be, and (as Psal. 2.2.) that Kings of the earth set themselves together against the Lord, and his anointed, and as chap. 17.13. give their power to the beast, as his hornes to make warre against the lamb; yet the day comes, when none shall be seen to be King over all, and to reign only for ever, having all made subject to him, but the Lord Jesus.

Ver. 16, 17. For which assuming to himself his great power, and universal dominion, the twenty foure Elders in a humble manner (as has been shewn before) of prostration and adoration, give unto him thanks, as for a thing wherein they have interest, shewing thereby unto us, that all the parts of Christs Kingly office, both now which he exercises, and shall do hereafter, affords benefit and comfort to his own Elect; for which they shall praise him here, and hereafter for e∣ver in the heavens.

2. It is said, that these twenty four Elders, they sat before God, as before they had walked before God. If there∣fore we would in like manner sit before God in Heaven; let us with Abraham, Gen. 17.1. walk before God on earth.

Ver. 18. We see here where it is said, that the Nations were angry, and now Gods wrath was come, the just judge∣ment of God against the wicked, who as they were angry at Gods servants, and in their unjust wrath destroyed them, so God kyths his anger at them, and in his just wrath destroys them.

2. It is said, that the time is come of the dead, that they should be judged: where we see, 1. That after death comes judge∣ment, though the wicked think little on either. 2. That after the particular judgement of the soul, there shall be a general judgement both of the soul and body, which lay dead in the grave, and then shall rise again and compeir (united with the soule) before Christs tribunal. 3. That the time of this judge∣ment comes quickly, as is said v. 14. and ch. 22.12. howsoever the wicked put the same far off.

3. At this time it is said, that God will give reward unto

his servants; which teaches us, 1. That godlinesse, or the service of God shall not want its reward, nor (as Satan an∣swered concerning Joh) shall the godly fear him for nought, Joh 1.9. 2. That this reward is not to be expected in this life, till the time that the dead be judged, and then they shall fully re∣ceive it. 3. It shall be Gods free gift unto them, as we have, Rom. 6.2. ratione pacti, non facti.

4. These who are to get this reward, as they are called, Gods servants, and Saints, so also, these that fear his Name; shewing thereby both what a Jewel the fear of God is, and that without it we can neither serve God, or be Saints here, or in glory hereafter.

5. This reward is given both to small and great: which shewes unto us, for our great encouragement, what a bountiful Master we serve, who without respect of persons, liberally re∣wardeth all, and what a rich storehouse he has, who gives to e∣very one abundantly, although they obey his call, and come at the eleventh houre of the day.

Ver. 19. By the opening of the Temple in heaven, whereby the clear manifestation of the Church is meant, what she is and her true members, how ever and anon on earth they are despi∣sed and set at nought, as their head Christ was before them, Isa. 53.3. yet hereby they may be comforted, that in heaven what is their glory and dignity shall be seen; and as the Kings daughter is here glorious only within, Psal. 45.13. so she shall be there glorious also without, that it may be truely said of her, as Cant. 4.7. Christ says of his Spouse, Thou art all fair my love, there is no spot in thee.

CHAP. XII.

The Sense or Explication.

HEre begins the third vision which John saw tota ad Antichristum (says the Jesuite Ribera) & ejus tempora pertinens: which vision is an ample Commentary, and cleer Exposition of sundry things contained in the second, especially concerning Anti∣christ: the general summe whereof is a lively painting out of the malignant Church, and the great upholders thereof; Satan and his instru∣ments the old Roman Empire, and succeeding Papacy, with the rising and falling of both, and eternal condemnation of Sa∣tan at last who set them awork, with the eternal felicity of Gods Saints in the heavens for ever.

The scope of this Chapter then particularly, is to set forth, 1. The nature and description of the true Church here on earth, whose head is Christ. And 2 Of the false Church, whose head is Satan, with the continual enmity which is be∣tween both.

More particularly in this Chapter we have, 1. A descrip∣tion o•• the true Church, v. 1, 2. 2. Of Satan her arch-enemy, v. 3. 3. Of his assault, foile and disappointment, to v. 1••. 4. The godlies joy arising thereon, to the 13th. verse. And 5. Satans continuing (notwithstanding) in his rage, and persecution, although he be disappointed, from v. 13. even to the end.

Vers. 1. ANd there appeared a great won∣der in heaven; a woman cloathed with the Sunne, and the Moone under her feet, and upon her head a crown of twelve starres:

FIrst then John sets down the quality of this vision, that it was a wonderful one; therefore he sayes, I saw a wonder in heaven: yea, there appeared (sayes he) a great wonder: and indeed no marvel that he calls it so; to see such a weak woman, and such a strong enemy, so mighty and monstrous, yet not to prevaile against her, especially she being in her weakest estate, in the paines of her birth.

The thing then which he sees, is a woman, whereby is un∣derstood the Church of Christ: for so does both a Pope ex∣pound, (Greg. moral. 34. c. 7.) and the Jesuite Ribera con∣fesse, saying, mulier ergo ecclesiam significat: and not the whole visible Church in common; but the true Church, or Elect number, who followed not Antichrist, as v. 8. for so likewise confesses the same Jesuite, saying, Dici quidem haec de ecclesiâ non tamen pro omnibus membris, sed pro electioribus; which is therefore said to be in heaven, quod altitudinem dignitatis & sanctitatis ecclesiae indicat (sayes he,) & propterea in coelo videtur, quia conversatio ejus in coelis est.

She is also compared to a woman, which is usual to Gods Spi••it so to do in Scripture: sometime to a virgin, 2 Cor. 11.2. sometime to a bride espoused, Rev. 19.7. and sometime to a wife, as Eph. 5.25. She is then called a woman, 1. To shew, as the woman had her first being and beginning from man, so has she from Christ. 2. A woman is the weaker vessel, so is she of her self. 3. The love of a woman is to her husband alone, so is the love of the chaste Spouse of Christ. 4 By company with her husband she is fruitful, so is the Church. 5. All her welfare stands in the provident care, protection and love of her husband, so does the Churches. 6. The hus∣band payes the wives debts, so has Christ payed hers: herein notwithstanding is a great difference between her and other women (wherein she is like the mother of Christ her head,) that she is both a virgin, and yet a fruitful mother.

Next, she is saide to be clothed with the sunne, so that al∣though she be weak, yet she is very glorious; by which sunne is meant that sunne of righteousnesse, Mal. 4.2. the Lord Je∣sus and his righteousnesse, whom she has put on, as Gal. 3.27. and who is as a garment to her, tegendo, ornando, & prote∣gendo, wherewith she is not only said to be covered, but (as the original 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 has) she is covered round about, and wrapped therein as it were, so that no part of her is naked: and as she is clothed with Christ and his righteousnesse in ju∣stification before God, so he being also made to her sanctifi∣cation she is cloathed also thereby before the world.

Thirdly, she is said also to have the Moon under her feet, whereby the world is meant, which is ever subject to chan∣ges, and so she has it not (as many have it) in her heart, but by a holy contempt thereof (using it only for her supportati∣on and maintenance, as if she used it not) she tramples it under her feet.

And if we will heare a great Pope his Exposition conforme hereunto, Gregory 34. moral. c. 7. sayes thus, In sole verò illustratio veritatis, in luna autem, quae menstruis suppletioni∣bus deficit, mutabilitas temporalitatis accipitur. Sancta autem ecclesia, quia superni luminis splendore protegitur, quasi sole vestitur; quia verò cuncta temporalia despicit, lunam sub pe∣dibus premit, which Exposition (sayes Ribera) est omnium expositorum explanatio.

Fourthly, upon her head she has a Crown of twelve stars, not of gold decked with precious stones, as the great whore is decked, chap. 17.4. or the Popes triple Crown is, but with starres which Christ is said to hold in his hand, chap. 1.16. as his servants to do his will; but are on her head, as her Crown and Ornament, by which twelve stars, is to be understood the doctrine of the twelve Apostles, her constancy in the pro∣fession whereof is her Crown and glory: to this also assents the forenamed Ribera, saying, Duodecim stellae, duodecim Apostoli sunt, qui tenebras hujus seculi splendore doctrinae & vita suae illustrarunt.

Ver. 2. And she being with child, cryed, travailing in birth, and pained to be deli∣vered.

Here we have what a woman she is, mulier, quae faecun∣datur

à Christo, & virgo quae incorrupta perseverat in Christo (as one sayes well,) who is said to cry as women do in travelling, by fervent and earnest prayer (to wit) as also by painfull and powerfull preaching of her teachers, therefore it is said, that she cryed travelling in birth, whereof the Apostles words are an Exposition, saying, Gal. 4 19. My little children of whom I travel again in pain, till Christ be formed in you. Wherefore it is subjoyned, and she was pained, to be delivered; children not being brought forth to Christ by the new birth without both fervent prayer, and painfull preaching of Pastours, therefore sayes Andreas Caesariensis, cruciari dicimus ecclesiam secundum singulos eorum, qui ex aqua & spiritu regenerantur, donec for∣metur Christus in eis, ut ait Apostolus. Gal. 4 Likewise sayes Ribera, cruciabatur ut parcret, id est, vehementer affligebatur causa pariendi; & hoc propterea dicit, quia eo tempore magna erit falsorum doctorum & precursorum Antichristi copia, & multi potentesque ecclesiae & catholicae veritatis religionisque oppug∣natores.

Sundry Popish interpreters who would have by this woman the Virgin-Mary to be understood, as she is commonly so painted, here they stick, and are hereby convinced in the con∣trary by their own confession, that the Virgin-Mary in bring∣ing forth Christ, cryed not travailing, nor was pained to be delivered.

Ver. 3. And there appeared another wonder in Heaven, and behold, a great red dragon having se∣ven heads, and ten hornes, and seven crownes upon his heads.

Follows here the description of Satan, the Churches arch-enemy whom John sees as another wonder in heaven, not that Satan who is cast down from thence has any footing or reentry there, but John speaks of these things as they were represented to him in a heavenly vision, and to shew what ever troubles by Satans malice fall's out against Christs Church on earth, is first foreseen in heaven, and moderated by the God thereof.

The name that Satan here gets is, (amongst many others which he receives in Scripture,) a great red dragon, and 1. He is called a dragon, first because he is an old serpent as

he is called, v. 9. and as dragons are, next, for his sharpness of sight at••ribu ed to such spying and watching all occasions and adv••ntages. 2. He is called a great dragon for his great power and might, for which also he is called a lyon. 3. He is called a red dragon, for his fiery fury and bloody cruelty. He is also said to have seven heads and ten hornes, to shew. 1. What an uglie and dreadfull monster he is. 2. His seven heads. 1. Sig∣nifies his manifold slights and great craftiness, as also. 2. His many associates called by the Apostle, Eph. 6.12. Principalities and powers the rulers of the darkness of this world, and spiri∣tua l wickedness in high places. 3. By his ten hornes are figu∣red the multitude of his external agents, who have great world∣ly power, and serve him as hornes to push and hurt the godly, as we see expounded. c. 17.12. 4 On his heads there are seven crownes, thereby signifying. 1. That he is a great Prince, cal∣led therefore the Prince of the aire, and God of this world, who has many under his dominion, in whom he rules, and over whom he raigns mightily. 2. Signifying his many victories, that he has gotten over Adams poste••ity, since that first victo∣ry that he got over himself in Paradise.

Ver. 4. And his taile drew the third part of the starres of Heaven, and did cast them to the earth: and the dragon stood before the woman which was rea∣dy to be delivered, for to devour her childe assoone as it was borne.

After his descrip••ion follows his assault. 1. O the pastours called here the starres of heaven, for the reasons before specified, c. 8.10 & 9 1. Wherein he shews his craftiness, that prevail∣ing over them, he may the better and sooner prev••il over o∣thers, as it is said, the shepherd being smitten, the sheep may be dispersed. Of these then it is said, that his taile drew the third part of them, and cast ••hem to the earth, that is, from shining in the Church by the heavenly doctrine of the truth and a holy life, to erroneous doctrine, and an earthly disposition to affect earthly honour and riches, as we see under Antichrist for hoc mani∣festissimè dicit r de tempore Antichristi (sayes Ribera on these words) And this he does not with head and hornes, that is, by might, but by his taile, that is, by slight, cauda enim assenta∣tio

notatur. 1. Alluring them with honour and riches. 2. As a dragon or serpent stings with the taile and infuses their ve∣nome thereby: so he by stinging them with the infusing in their hearts both of pride and avarice. 3. By the taile likewise we see, Isa. 9.15. false doctrine is meant, so that as pride and avarice is infused in their heart, so in like maner the poyson of false doctrine, especially such as may best conduce for the fur∣thering of both these.

Next, as he watched Christ after his birth by Herod to de∣stroy him, so here it is showne how he watches his mysticall members, to destroy them in like manner, after their new birth, as it were in the cradle, and to blast them in the bud of grace, before they come to flower or fruit, for the effectuating where∣of, as it is said, as the woman was readie to be delivered, so in like maner to shew his readiness to destroy her child assoone as it was borne, he is said to stand before the woman, and that there should be no escape.

Ver. 5. And she brought forth a man-childe, who was to rule all Nations with a rod of iron: and her childe was caught up unto God, and to his throne.

Follows here her birth, and his disappointment, with her childs both preservation and preferment. First, then it is said that she brought forth a childe, and not children. 1. According to the ordinary custome of the birth of women, who for the most part bring forth but one at a birth. 2. To shew the pau∣city of the elect, and true children of the Church, in compari∣son of them who perish. 3. Their unity in Christ all making up but one body, having one father, one faith, one baptisme, and one spirit whereby they are quickned, &c. and therefore this word, one man-child is collectively to be understood, for many, but of one disposition; as we have al Israel called the Lords first-borne, and Matth. 22. That there was one that wanted the wedding garment, & 4. to shew that as of this one, so may it be judged of all, concerning the dragons purpose of devouring.

Next, This child is called a man-child, for spiritual strength and masculine cou••age, for the truth, and against temptations, therefore sayes Andreas Cesariensis, masculus autem filius eccle∣sia populus est voluptatibus indomitus.

T••irdly, it is said that he was to rule the Nations with a rod of iron, which indeed first and principally is competent to Christ, but by him, and in a secondary respect is ascribed un∣to all the elect, who are Kings and Priests, and shall at last judge the world or nations, and subdue their enemies: which ex∣position to be true, Christs owne words confirme, Revel. 1.27. Where he sayes, to him who overcomes will I give power over the nations, and he shall rule them with a rod of iron. &c. Thus also do Ambrose, Haymo & Ausbertus expound these words, and of late Ribera, saying, per hac indicari dicimus, quosuam in∣telligere debeamus in filio masculo, ••uem mutier poperi, nempe electos, qui simul cum ••hristo judicabunt nationes, & damna∣bunt punientque Christi adversar••os

Lastly, the advancement of this child is set downe, saying he was caught up unto God and to his throne, which is to be un∣derstood either of the Church her estate here, separated to God from the rest of the world by a heavenly disposition, and being surely p••otected by him; ••r else of that happie condition of the godly hereafter, after all the troubl••s and t••mptations, & watch∣ings of Satan to have them destroyed or ended, according as our Saviour speaks, Rev. 3.21. saying, To him that overcomes will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne.

Ver. 6. And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore dayes.

After the womans delivery, is here set down her flight into the wilderness, the time of her lurking therein, and the Lords care of her, and providence toward her all that while. Allusion being still herein to the Old-Testament; to shew that it is no new thing that befalls the godly now when they are persecuted and made to fly for a time, to desert places and lu••k, for the same has befallen to the Saints before, as we see in the example of Elias, 1 Ki. 17.1. & others in his time, who was forced to flie to the wilderness & lurk, and where God provided both a place and food for him, and the rest of his true Prophets, and whereunto in this place the allusion is made: upon which words Blasius

Viega the Jesuit, writing, says thus, that by the woman flying into the wilderness, is signified, that so great shall be the persecution of Antichrist against the Church, that for flying and eschew∣ing the same (sayes he) she shall depart into solitary places, that so she may lu••k and hide her self, the whole time of the raigne of Antichrist: the very same sayes also Ribera, in these words, magnitudo igitu•• persecutionum Antichristi praenuncia∣tur, quarum timore magna pars fidelium ad deserta confugiet, so that, as the Rhemists themselves confesse, in their annotations on, 2 Thes. 2.3. The publick intercourse of the faithfull is like (say they) to cease, and the communion of Christians shall only be in heart, and their worship private.

2. As for the time of her lurking there, it is, during the prevailing of Antichrist, spoken of before, c. 11.2, 3. And al∣luding to the time of Elias lurking. All which time the Lords care of her, and providence for her, should be such, as both a place should be provided for her, as was for Eliah, when he re∣m••ined by the brooke Cherith, and thereafter with the widow of Zarephath, as also food, as was lik••wise provided for Elijah, by the ravens first, and th••t widow next: and where it is said, they shall feed her, loquitur (sayes Ribera) de praedicatoribus veritatis, qui eum ill••s qui fugient, versabuntur in solitudine, & eos Verbo Dei poscent.

Ver. 7. And there was war in heaven, Michael and his Angels fought against the dragon, and the dra∣gon fought and his Angels.

Followes here, after Satans former disappointment, a new con∣flict, so ••ostless is he in his malice, and shall be to the worlds end; which, whereas it is said that it was in heaven, is to be un∣derstood (as before, v 3.) that this showes only, that it was by way of a heavenly vision that John saw this. Next, we have the parties that fought, to wit, Michael and his Angels on the one side, and the dragon and his angels on the othe••, according to that enmity proclaimed at first in Paradise, Gen. 3.15. By Michael, which is by interpretation, who like God, Christ being understood, who is indeed the vive likeness of the Father, and the ingraven character of his image, and is so called like∣wise, Dan 10 13. Whose Angels are either his holy Angels, or

rather faithfull pastors, frequently so called, as we see, Rev. 2. & 3. Yea all the godly, as v. 11. who are militant here, and of a heavenly disposition. As on the other part, the dragons an∣gells are either wicked spirits, or rather hereticall teachers, and such fallen starres as he drew down from heaven, from whence he fell himself, yea all his other wicked crew.

Ver. 8. And prevailed not, neither was their place found any more in heaven.

9. And the great dragon was cast out, that old serpent, called the Devill and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him.

Followes the event, or Satan and his angels their foile. 1. Negatively, that he prevailed not, nor was there found place any more in heaven. 2. Positively, that he and his an∣gels were cast out into the earth, whose names and chief action is likewise set down, to wit, the great dragon, the Devil, that old serpent, and Satan, who deceives the world first then it is said that he prevailed not, nor was there place found any more in heaven for him, this being spoken after the manner of those who being overcome in battle flee out of the field, and have no more place or footing there. 2. From heaven he is cast into the earth, that is, he gets a great downfall, or, there ••as no place any more found in heaven, that is, to hinder that heaven∣ly work of grace, wrought by the Ministery of the Gospel, which brings men thither, but was cast out into the earth, that is, to the earthly sort to tyrannize over them, as Ribera expounds, and may be seen, v. 12.

Next, his names are set down. 1. A dragon for cruelty, as has been said, and a great dragon for power. 2. He is called a serpent for subtilty, insinuation and venomous stinging, as he proved to our first parents, and as his locusts, c. 9. are like him. So also he is called that old serpent. 1. Because he is habituated in wickedness, and therefore they are the liker him who are so. 2. Because of his long experience, whereby he is skilfull in all subtilty (as many wicked are) and therefore the more to be ad∣verted.

3. He is called the devil 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from his accu∣sing. 1. God to man, as to Evah. 2. Man to God, as Job, v. 10.3. Man to man falsly, by unjust accus••tions, or lying ca∣lumnies, and 4. Man to his own conscience to drive to despair, as he did Judas. 5. He is called Satan, that is, an ad∣versary, to wit, to Gods glory and mans good.

Lastly, his speciall action wherefrom he is described, is, the deceiving the whole wo ld wherein we have. 1. His subtilty of deceiving, called, 2 Thes. 2.9, 10. Deceive••bleness of un∣righteousness and strong delusion. 2. The large extent or effi∣cacy thereof, deceiving the whole world, which is to be under∣stood with that exception that is made, c. 13.8. to wit, of the elect; the deceiving of all which, others so called, John 17.9. 2 Cor. 4.3. is by making them look in a false glass whether of things intellectuall by error of mind, or things morall by pra∣ctise of life, to make them sinne so against God.

Ver. 10. And I heard a loud voice, saying in heaven, Now is come salvation, and strength, and the kingdome of our God, and the power of his Christ: for the accuser of our brethren is cast down, which accused them before our God, day and night.

Followes the solemne thanksgiving, as it were the sounding of the victory, which ensues upon Satans foile and dejection, which is with a loud voice, to shew how farre the same was to be heard, even over all parts wherein the true Word of God, which Satan sought to hinder, should be preached, the summe whereof is comprehended in this song, wherein we have three things ascribed to God. 1. As the whole Gospel teaches, the only praise of salvation, contrary to Antichristian doctrine that ascribes any part thereof to others. 2. Strength, both in all those whom he saves, for their inabling to all holy duties, and overcoming their spirituall enemies, as also for all those, to their defence and preservation. 3. A kingdome, wherein the power of his Christ is made manifest, both by ruling and reigning in his own elect or Church, and in overruling and subduing of his and their enemies, sutable unto which is the reason that is subjoyned, concerning the subduing of him

who is the enemy both of Gods kingdom, and mans salvation, who is called here of new (according to his former name Sa∣tan) the accuser of the brethren, that is, of all faithfull Chri∣stians, who are brethren, and so should be amongst themselves in love and charity, as they are children of one God and Fa∣ther in advancement and dignitie, and of whome these who sing this song speake accordingly, saying, Our God, in com∣mon, as speaking of the brethren; they say likewise, Our Brethren in communion. In which act in like manner of Sa∣tans accusing the brethren, we have. 1. His malice, accusing being intended for condemning and destruction. 2. The restlesness of his malice, that he did this, day and night before God, so that, as he is malicious, so he is restlesly malicious, therefore no truce nor intermission is to be expected either from himself or his wicked iust uments, who herein are like him. 3. The disappointment of his malice and his own overthrow is set down, for he is not only cast out, as v. 9. and rejected with all his accusations, but as here, he is cast down also and dejected into the earth to roare and rage a while here, and shall be shortly with all his angels and agents to hels fire here∣after.

Ver. 11. And they overcame him by the blood of the Lambe, and by the word of their Testi∣mony, and they loved not their lives unto the death.

Followes here, after Michael and his Angels victory, that is Christs and his followers or mysticall members, (called also brethren) their victory, the means whereby they overcame the dragon and his angels, to wit, negatively, it was not by their own strength, but positively here it is said. 1. It was by the blood of the Lamb, that is, primely and principally by faith in the blood of Christ. 2. By the Word of God, adhe∣ring to the truth thereof only, and of the promises of God there∣in contained; which word is called the word of the Testimo∣ny, because of their avowed profession and confession thereof, and v 17. it is called the word of Christs Testimony, because he is the object thereof. 3. Their overcoming was by con∣stant perseverance, and patient suffering for the truth even to

the death, not preferring thereto their dearest lives, as we see Paul professes of himself, Act. 20.24.

Ver. 12. Therefore rejoyce yee heavens, and ye that dwell in them. Woe to the inhabiters of the earth, and of the sea: for the devill is come downe unto you, having great wrath, because hee knoweth that he hath but a short time.

Followes here. 1. Upon the ground of the former victory an exhortation to the heavens, and the dwellers therein, to re∣joyce: by whom are meant either the glorious Angels, and glorified spirits of the godly in heaven; or by the heaven is meant the true Church of Christ, and by the dwellers therein, the true members thereof so called, as has been said before. 1. Because of her dignity in opposition to the earth. 2. Her origin and graces from it. 3. Her disposition sutable to it, and 4. Her inheritance at last in it.

Next, there is a denunciation of a woe to the inhabitants of the earth, and of the sea, in these two comprehending the world, or thereby meaning the earthly and worldly minded sort. The reason of which woe is set down, because the devil being as before, vanquished and cast down, is here said to be come down to them having great wrath: the reason whereof it given, because he knoweth that he hath but a short time, to wit, to rage and range through the world like a rearing lyon, seeking whom he may devour, otherwise his time shall be for all eter∣nity in hells fire for ever.

Ver. 13. And when the dragon saw that he was cast unto the earth, hee persecuted the woman which brought forth the man-childe.

Here is set down unto us, Satan his incessant and rest∣lesse malice, which neither his forenamed disappointment, present foile and overthrow, nor feare of future destruction, can move to desist, but on the contrary obstinately he persists in persecuting the Church.

Ver. 14. And to the woman were given two wings of a great Eagle, that she might flee into the wilder∣ness into her place, where she is nourished for a time, and times, and halfe a time, from the face of the serpent.

To whom were given two wings of a great Eagle (says the text) that thereby, (as we have it, v. 6.) she might flee into the wildernesse, &c. From the face of the serpent. By which wings are meant, all the wayes and means of evasion which God out of his care for his Church provides for her safety and protecti∣on in the day of trouble, which are called wings of an Eagle rather then any other bird, and of a great or st ong Eagle, to shew. 1. What good persecution does to the Church, to wit, as the waters heaved up the Ark, or as is said, Isa. 40.31. That they that wait upon the Lord, (like Eagles) shal renew their strength, they shall mount up with wings as Eagles, and runne, and not be weary: even so persecution makes the Church mount up the higher by prayer, and frequency with fervency thereof, unto God, who is the God of her salvation, and as an Eagle that has his strength renned not to weary therein, so that the words of Esay may be an exposition of these in this place. 2. As persecution drives her neerer to God, so she rests not nor relyes upon any means that God appoints for her safety or deliverance: but as the Eagle soares with his wings the highest of any bird above the earth, looking to the sunne; even so doth she above all earthly helps or means, putting her confidence only in him, who is the sunne of righteousness, on whom she looks by faith.

The exposition of the rest of this verse we have it, v. 6. only here it is said, that she might flie from the face of the ser∣pent: not that hereby he knew not where she was, but by flying into such places where she lurked, she eschewed so (like the hid Prophets by Obadiah,) his open fury and persecution, which o∣therwise she had not so escaped.

The application of which double flight of the woman by the red dragons persecution of her into the wilderness, to the history of the Church is this: when the apostolicall and primi∣tive Christian Church with great paines, as a woman in child∣birth,

and under great persecution of the heathen emperours, had at last brought forth a man child, that is, (taking the word col∣lectively, one for many,) a number of Christian professors of spiritual strength, and masculine courage; then Satan short∣ly thereafter assaulted the Church by hereticks, which like fallen starres whom he drew with his taile and cast to the earth, sought to pester the Church by damnable heresies, and so to de∣stroy the same; wherein he so prevailed, (especially by the Arrian heresie, that made the Christian world to sob under it, and wonder that it was turned Arian) that through the prevailing thereof, and the sharpe persecution of Arian Roman Empe∣rors that patronized the same, the true and orthodox professors were forced to lurk in caves and dens and such like places, like the woman fled to the wilderness, or the times of Elijah's flight from Ahab, as Athanasius witnesses at large in his book, ad solitariam vitam agentes.

Thereafter when that cloud was scattered and overpast, and that Michael and his Angels, or Christ by his faithfull and orthodox servants had fought by their learned writings and painfull preachings, and thereby had overcome the dragon and his hereticall angels, and as it were, cast them to the earth. Then of new upon the prevailing of Popery which ensued thereafter, the dragon againe began his persecution of the Church, and the elect number of such who adhering to the word could not be deceived: and as he had formerly done in the prevailing of Arianisme against Christs person, so now again in the prevailing of Popery against Christs offices, he drives them through the sharpness of bloody persecution, like the wo∣man to flie into the wilderness, and so to disappeare, except a few (like the two witnesses, c. 11.) whom God in every age raised up, as, v. 11. To bear testimony to the truth, and not to love their lives even unto death, as the book of Martyrs, and that called Catalogus testium veritatis doth shew us. And thus did the people of God lurk in Babel, and places of Popish juris∣diction, but not being of Babel, till the time of the Lords evo∣cation, c 18.4.

Ver. 15. And the serpent cast out of his mouth water as a flood after the woman, that he might cause her to be carried away of the flood.

Followes here, after the womans flight into the wildernerss; what the dragon does, and for what end. 1. Then he casts out water out of his mouth as a flood after her. 2. His end or intention thereby is that he may cause her to be carried a∣way of the flood, first then by these waters or flood that he casts out of his mouth after her to be caried away thereby, may be understood. 1. The many false aspersions lies, and slanders which he raised against her, as he did against the primitive Christians to sink or drowne them in a gulf of reproaches, a∣gainst which they were forced to write apologies to the heathen Emperors, and therefore this flood of waters is said to come out of his mouth 2. Hereby may also be understood the many grossest heresies and errors of Popery, which as at a flood gate issued forth boldly and abundantly (and of some whereof they are now ashamed,) when once Popery so prevailed uni∣versally in power, that none durst controll the same, as we s••e, c. 13. 17. & 17. 13. And which flood of heresies in like man∣ner is sutably said to come out of the mouth of the dragon, the mouth being the instrument of the venting of such. 3. By water and floods of water, usually in scripture is understood trouble and persecution: therefore sayes Ribera. In aqua con∣sentiunt expositores persecutionem significari, which for the vi∣olence thereof is said to be like a flood, which caries all with it which it finds in its way, and is said to come out of the mouth of the dragon, because by suggestion he commands the wicked so to do, and stirres them up thereto (as sayes Ribera) all which is for this end, to destroy the true Church of Christ and members thereof, which is called here, the carrying her away.

Ver. 16. And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth.

But here is Satans disappointment, that the evil which he intended by this flood against the true Church, either for her disgrace or destruction, the same falls upon his own earthly ones, who as heaven to earth, are still in opposition to the true Church, and who are said to help the woman, not intention∣ally, but ex eventu, by a ready receiving in her mouth and

swallowing it up greedily what came out of his mouth, hearkning to his lyes, believing his errors; and yielding to his suggestions, and all this, to their own endless destruction, for otherwise it is not to be thought, that the dragon and these his earthly ones would be so opposite and divided against them∣selves, that whom the one would hurt, the other would help of purpose.

Some also by this flood of water cast out after the woman, understand that inundation, which especially overflowed Italie of the barbarous Gothes and Vandalls, in the dragons intention set forth to drown and destroy the woman, or Church of Christ, but which farre contrary to his intention lighted up∣on the earthly sort.

Ver. 17. And the dragon was wroth with the woman, and went to make warre with the rem∣nant of her seed, which kept the commande∣ments of God, and have the Testimony of Jesus Christ.

Here still we have set down, the implacable malice of Satan, and his restlesse attempts against the Church of Christ. 1. Then we have his making of open warre. 2. The motive thereof, to wit his anger against the woman. 3. The party a∣gainst whom he goes to make warre, to wit, the remnant of the womans seed, and 4. Their description. 1. From keeping Gods commandments; and 2. Their having the Testimony of Jesus Christ. These then are 1. Called the seed of the woman, having relation to her description v. 2. As a woman with child, or a mother, as indeed she is, Gal 4.19, ••6. Sem∣per parturiens, ever bringing forth children to Christ her ••ea∣venly husband, by the immortal seed of the word principally, which is the seed of God; but who are likewise called her seed, because they are conceived in her womb, brought forth by her pains, nourished on her breasts, and that in the whole work of regeneration or the new man, she is a coworker with God, her part being the Ministry, and his part the efficacy.

They are likewise described. 1. From keeping the com∣mandements of God, not the traditions or doctrines of men: and the••e they keep in affection, profession and practise, by a

serious and evangelical observation, in sincerity of a holy en∣deavour more and more, and having respect to all Gods com∣mandements, to keep them with David, even to the end.

Next, they are described from having the Testimony of Jesus Christ, by which is meant, either the Gospel which they believe, as well as they keep Gods law, both which must be done by a true Christian, which Gospel is expresly so called, Reve. 1.2. and 2 Tim. 1.8. Or else, by their keeping of Gods commandements, the Testimony of Jesus Christ signifies his witnessing to their conscience, and others that see their godly conversation, that they are the children of God, Rom. 8.16. And thus, either or both wayes it may be said, that they have the Testimony of Jesus Christ.

Lessons or Application on the twelfth Chapter.

Ver. 1. WHere John sayes, there appeared a great wonder in heaven, this shews us that Gods works for his Church, and against her enemies are most part wonderfull, as we see in this chapter, and as we see they we••e for Israel in Egypt, and in their delivery from thence, so also in the book of Josua, Judges, Esther, and elsewhere.

2. In the comparing the Church to a woman, we see that of her self she is but weak, but strong is he who ownes her.

3. By her description, we see that all her decking and or∣naments are heavenly and spirituall, and therefore not like the whores busking, c. 17. From the earth and earthly.

4. More particularly she is clothed with the Sunne, therefore herewith we should be likewise clothed, to make us glorious before God, and acceptable.

5. She has the Moone under her feet, which teaches all her true members in like manner to tread upon the world in affection, and never to let it have place, neither in heart nor head.

6. It is first said that she was clothed with the Sunne, and then that she trod on the Moone, to shew us that we will never despise the world, till we put on Christ, and know the excel∣lency of Christ, and of heavenly things.

7. She has a crowne of starres on her head, which showes what is her most glorious ornament, and how contrary she is

to the Roman Church who has the Moone on her head, being glorious with worldly pomp, but puts the starres under her feet, suppressing the holy Scriptures in an unknown tongue, and prohibiting people to read the same, and subjecting the autho∣rity and sense thereof to her power and pleasure.

Ver. 2. It is said that the woman was with child; where∣by we see that the Church of Christ is a fruitfull mother, and as she is fruitful, so must all her true members be in like manner.

2. We see that she is the common parent of all Gods chil∣dren, Gal. 4.26. So that he who has not the Church to be his Mother, has not God to be his Father: therefore the godly, v. 16. are called her seed: what duty and love then children should do or carry to their dearest Parents, let her children do and carry to her in like manner.

3. When she is most in pains and under persecution, then is she most fruitfull, God so over-ruling Satans malice, and making all things work for her good.

4. When pained to be delivered, then she cryes: even so when we are any way pained or in distresse, let us ever with Gods Saints, before us, cry unto the Lord.

Ver. 3. By the description of the dragon, we see what a mighty enemy the Church has, fiery and fierce, with many heads and hornes, much craft and great power, and who has had many victories: And therefore how watchfull we should be and frequent in prayer; and how wofull in like manner should be our condition, if the Almighty were not on our side.

2. We see who is the prime author of all cruelty and blood∣shed, specially against the Church of God, even the red dra∣gon; and consequently what all wicked persecuters & plotters are against the godly, though never so great monarchs; but the base heads and hornes of that monstrous beast.

Ver. 4. Where he beginnes at the starres of heaven, and with his taile drawes the third part of them and casts them on the earth; this should make Pastors in Christs Church be most watchfull of any, his chief and first aime being to make them fall, that theirs may be the ruine of many.

2. This also should t••ach us, not to wonder greatly, to see Churchmen for worldly preferment, and earthly pelf, to make or to have made defection from the truth, remembring Judas one of the twelve Apostles, Demas and Diotrephes.

3. The very bane of the Church, and Satans most active instruments have been such, who have brought in into the Church of Christ, most damnable heresies, superstition, idola∣try, and many other abuses.

4. We see he prevailes only over a third part, who were in the Church, but not of it; where we see then, who are they who make defection, and that Satans power is limited, neither can he prevaile over any one, who is a true member of the Church, whether Pracher or Professor.

5. We see that he uses all meanes to assault the Church of Christ, both head and taile, force and fraud, and therefore by all meanes we should guard our selves and resist.

6. In his standing before the woman to devoure the child, we see Satans bloody cruelty ever, but the Lords powerfull r••∣straint, that he stood before her only, but had no power to touch either the mother or the child.

7. As he sought to devour the child, or the Church in the infancie thereof, so doth he to blast each member in the bud of grace, and beginnings of godliness, after their conversion, and therefore the more should be taken heed unto.

Ver. 5. The godly of the Christian Church brought forth by the pains of the Apostles and their successors are called, but one manchild: which teaches, that all the true members of Chr••sts Church should be in a holy unity but as one man, as we see, Act. 4.32. And of masculine courage for the truth, Jer. 9.3. against all opposi••ion.

2. Where that which is primely proper to Christ, is in a se∣condary respect attributed to his Church, to rule al nations with a rod of iron: we learn the st••ait union that is between Christ and his Church which makes this, as we see, Act. 9 4.

3. Where it is said, that the man-child was caught up to God, and to his throne, we see. 1. Satans disappointment in all his attempts against Christs Church, Psal. 2.4. 2. What happiness and high preferment abides Gods children at last, how ever they be troubled or despised here, and 3. How joy∣full may death be to them, who is justly called the King of feare to others.

Ver. 6. By the womans flying to the wilderness to lurk a wh••le, we see that the conspicuous visibility of the Church is not always specially to her enemies.

2. We see that it is sometimes lawfull to flie in time of hot and bitter persecution, and to lu••k, till Gods time come of

kything, as we see in the example of Eliah. 1 Kin. 17.3. Mat. 10.23. Act. 14.5.

3. Where it is said that she had a place and food prepared for her, we see Gods provident care for his Church in greatest extremities, as we see Gen. 45.5. 1 Kin. 17.4. & Act. 28.2, 4.

Ver. 7. By this new warre in heaven between the dra∣gon and his angels, and Michael and his Angels: we see the restless malice and attempts of Satan, and his instruments a∣gainst the Church of Christ.

2. We see that all men whosoever, are under one of these two generalls, to wit, Christ Jesus, ot Satan, Michael or the dra∣gon.

3. Where it is said, that Michael and his Angels fought, it is not any note of weakness in Christ, who was able by him∣selfe alone to overcome Satan and all his followers: but this teaches us, that as he himself, and by himself has overcome Satan; so will he also have him overcome by his faithfull ser∣vants and Ministers, for his greater confusion, and their g••eater honour; as we see Joshua did, Josh. 10.24.

4. We see here, that our estate must be first militant, be∣fore that it be victorious and triumphant; therefore we should put on the whole armour of God Ephes. 6. Look for invasion, be still on our watch, pray with Moses, Exod. 17.12. and resist our adversary.

5. In our militant estate here, against so mighty adver∣saries this is our comfort, Michael the Captaine of the Lords hoste is with us, Josh. 5.14. The victory then is certaine, for if he be with us, who can be against us, to overcome us? Rom 8.31.

6. As faithfull Preachers are in a speciall manner Christs Angels, so we see that on the contrary false seducers are no o∣ther but Satans angels, and so to be accounted.

Ver. 8. We see to our comfort, that Satan shall never in end prevaile, but still he and his instruments shall suffer the foile.

Ver. 9. Where Satan is called an old serpent, we see to whom they are like who are habituated in wickedness, and crafty to doe evil.

2. Where he is called, the devill or an accuser, as ver. 10. we see whose broode they are who in like manner are false accu∣sers of their brethren, slanderers and backbiters.

3. He is also called Satan, that is, an enemy, to Gods glory and mans good or salvation: therefore who ever by doctrine or practise impaires the one, or opposes the means of the other, they are Satanicall, and like him.

4. He is said to deceive the whole world: where we see then how more prone the world or men are to believe lies or errour, then they are to believe the truth, and to be deceived by Sa∣tans temptations or baites to sinne, then to walk in the wayes of God to their eternal profit and pleasure.

5. It is said that his angels were cast out with him; wherefore we see that Satan and all his followers, their lot shall be at last a like: debarred from heaven, and cast down into that lake that burnes with fire and brimstone▪

Ver. 10. By this song of thanksgiving, we see what should be our rejoycing, and duty in thanking God in like manner; to wit, that Christ, his Church and cause prevailes; and that Satan and his instruments, they get the foile.

2. When the former prevail, we see the great benefit to man that redounds thereby; to wit, salvation comes, and strength, and the kingdom of our God to raigne in mens hearts, and the power of his Christ to be seen in their lives.

3. Where it is s••id, that the accuser of the brethren is cast down: then as it is said, Is. 50.9. & Rom. 8.33. who is it that can condemne, or lay any thing to the charge of the Lords e∣lect? It is he that helps and justifies us, and has cast down the accuser of the brethren.

4. Here is a great comfort likewise, that there is such a sweet communion between the glorious Saints in heaven, and the Church militant on earth; that when they speak of God, they say our God; and when of the Church on earth, they say, our brethren; as we see the same also. c. 6.11.

5. The ass••iuity of Satans accusing day and night, should teach the godly to be in like manner assiduous in prayer to Christ their Advocate and Mediator; that he would plead a∣gainst Satan, and intercede for them.

Ver. 11. Where it is said that they overcame; to wit, Christs followers; we see under what a happy General the god∣ly do militate; to wit, under him who shall make them cer∣tainly victorious triumphants.

2, We see here in like manner the right way to overcome,

1. To cleave only for salvation by faith to Christs blood allanerly, and to the sufferings or merits of no other. 2. To cleave fast to the written Word of God only, and the truth con∣tained therein, and to no other; as Popish traditions and such like, and 3. In doing this to be constant even to the death.

Ver. 12. By this exhortation of others that are in hea∣ven to rejoyce likewise, we see, that the Saints of God think it not enough for themselves to rejoyce at Christ and his Churches prospering, but they exhort, and would have all others to joyn herein with them, that as God is all in all, so he may of all and by all be praised and glorified.

2. We see the contrary disposition of the godly & wicked; that, what is matter of joy to the one, is of sorrow to the other, and on the contrary; which was seen at Christs birth or first coming, and shall be at his second.

3. By the denouncing of a wo to the inhabitants of the earth, we see when it shall be well with the godly, then it shall be wo to the wicked.

4. Where it is said that the devil was come downe to them in great wrath, we see, 1. Who is the author of all unjust wrath and malice; as was first in the heart of Kain. & 2. As they who serve God get his loving favour, but they who are Satans slaves get nothing but his wrath, as their recompence in the end; being first their tempter, next their accuser, and at last their tormentor.

5. It is said that he comes in great wrath, because his time is short; which as it is a comfort to the godly, so it should be a lesson of wisdom: as he is busie in doing ill, so should they be in doing good, because their time is short here, yea, and most uncertaine.

Ver. 13. As Satan is restless to draw the wicked to sinne, and consequently to damnation; so likewise we see he is rest∣less in persecuting of the Church of Christ, ever in all things; at all occasions, and against all, one way or other kything his wicked and cruell disposition.

Ver. 14. Gods provident care for his Church her preserva∣tion, is here againe set down, as it was, v. 6. before, to shew us; as oft as Satan assaults, as oft shall the Lord defend her; and for new distresses, shall provide new deliver∣ances.

Ver. 15. Where it is said that the serpent cast out of his

mouth a flood of water after the woman; we may see that it is a speat of spite & of all sort of mischief, which Satan intends and has against the Church of Christ, seeking by all means and machin••tions her overthrow and ruine.

2. We see the Lords restraint of Satan ever, and of his cruell malice, that Satan sends out a flood of water after her, but is not permitted to follow after her himself, for as, v. 14. she is nourished and hid for a time from the face of the serpent.

Ver. 16. As has been said, for new troubles the Lord provides new deliverances.

2. The evil that is devised against the Church, the Lord turnes it another way, and as is said here, that the earth helped her, he makes sometimes her enimies the means of her preser∣vation; as Pharaos daughter was to Moses, and as of late the enemies own Letter was the means of the preservation of the English Parliament from the powder treason.

Ver. 17. We see that the dragons wrath against the woman breakes out in warre: which showes us, that even so wrath or any sinne harboured in the heart, will at lost break forth in action, as we see in Kain.

2. We see who is the principall author of the bloody warres, and massacres that have been in sundry nations of Europe, undertaken and made against protestants professors of the truth.

3. It is said, that he went to make warre with the remnant of her seed; to shew unto us thereby the insatiable blood-thir∣stiness of Satan and his instruments: who when they had killed the Lords witnesses, and so many before, as c. 6. 10. yet they cannot rest till in like manner they have killed the remnant; that the whore may be drunk with the blood of the Saints and the Martyrs of Jesus; Rev. 17.6. and let never the professors of the truth expect other of Romanists.

4. This seed of the woman is described from keeping of the Commandements of God (he sayes not of the Church,) and having the Testimony of Jesus Christ: by this mark therefore let us try our selves if we be of this number who are the mem∣bers of Christs true Church; to wit, if we hold fast the pro∣fession of the truth constantly, and make our practise or con∣versation conforme thereunto suteably.

CHAP. XIII.

The Sense or Explication.

FOllowes here Satans prosecution of his en∣mity against the woman and her seed by two beasts; the one with ten hornes, to the 11. ver. the other with two, to the end of the chapter: by the first whereof is Rome papall, or the Roman estate under the Papacy to be understood; and by the second, the Pope or the succession of such persons, as head of that State or Mo∣narchy.

Ver. 1. ANd I stood upon the sand of the Sea: and saw a beast rise up out of the Sea, having seven heads and ten hornes, and upon his hornes ten crownes, and upon his heads the name of blas∣phemy.

First then, John sayes he stood upon the sand of the Sea; to wit, as he seemed to himself in vision, and as on a place fit for the sight he was to see, which was a beast rising up out of the Sea: this being customable to Gods Spirit in Scripture, to figure monarchies by beasts; specially such as abuse their po∣wer against God and his Church, by brutish cruelty. So Da∣niel, c. 7. figured the monarchy of Assyrians by a Lyon, the Medes and Persians by a Beare, the Grecians by a Leopard, and John here the Roman monarchy under the Papacy by this beast that arose out of the Sea; and this interpretation, that by beasts is

understood monarchies or kingdoms, Daniel himself sets down, saying of the fourth which is the Roman; the fourth beast shall be the fourth kingdome upon earth, Dan. 7.23. (saith he).

By this beast also (sayes the Jesuit Ribera) Antichrist is to be understood, (to wit, as head of this monarchy,) as testi∣fies Irenaeus (sayes he) lib. 5. c. 28. so also Arethas, Methodi∣us and Hippolytus, which is said to rise ou•• of the Sea; that is, 1. Below, in opposition to him who is the destroyer thereof, who comes from above, c. 19. 11. 2, More particularly, Mare mundum istum saeculumque significat (sayes Ierom, as he is cited by Ribera) to shew that the Roman Papacy shall rise to its greatnesse. 1. By worldly means and preferment, or, 2. By the alteration of States in the world, which eb and flow like the Sea; and this, both Paul witnesses to be true, 2 Thes. 2.7. and John Rev. 17.12. And as Daniel also shews, that the other first foure monarchies, which were meerly civil, rose so in like manner.

Next, this beast is said to have seven heads, which the holy Ghost expounds best, saying, Rev. 17.9. The seven heads, are seven mountains on which the woman sits, and thereafter he expounds who is this woman to wit, that it is, Rome, saying, and the woman which thou sawest, is that great City which raignes over the Kings of the earth; which none did in Johns dayes, but Rome allanerly; therefore of it said Proper∣t••us, Septem urbs alta jugis, toti quae praesidet orbi. This made Ribera the Jesuit to say; nos autem, ut & alia omnia, ita & haec de unâ civitate dici affirmamus, id est, de Roma, as also the Rhemists to say. As in the beginning of the Church, Nero and the rest of the persecuting Emperors (which were figures of Antichrist,) sate principally in Rome: so also (say they,) the great Antichrist shall have his seat there. Ribera in apoc. 18. 24. Rhem. on Revel. 17.5.

Also the holy Ghost expounds the seven heads, to be seven sorts of Government of that City. Rom 17.10. Whereof five were or past in Johns dayes; the sixt, (which was the imperi∣all) was fallen then; and the last, which is Papall, was to come, when (as Paul tells us) the imperiall that then letted were taken out of the way, 2 Thes. 2.7. and under this last sort of Governm••nt, Rome should go to utter perdition.

Thirdly, this beast is said to have ten hornes, and upon his hornes ten crownes: Whereof the holy Ghost in like manner is the best expounder, c. 17. 12. saying, and the ten hornes

which thou sawest are ten Kings, which have received no Kingdom as yet; but receive power as Kings in one hour with the beast: to wit, by the fall and decay of the old Roman Empire.

Fourthly it is said, upon his heads was the name of blas∣phemy; which none doubteth of in the first six that were heathen; and calling Rome under them: (which Jerom ep. 151. ad Algasiam. q. 11 calls nomen blasphemiae,) Roma aeterna; as yet their ancient coyne beares; only it rests, if on the last head be the name of blasphemy: whereunto I answer, with John, Rev. 17.3. That the same is full of the names of blasphemy; as by Panormitan, (cap. venerabilem, num. 2. & 4. f. 60.) he is called, dominus deus; as of late also Stapleton in the dedicato∣ry epistle of his book, de principiis, &c. calleth Gregory the 13. supremum in terris numen: likewise the Bishop of Bitonto, in his oration before the Councell of Trent, publickly called him that light which came into the world, and which the world received not, Joh. 1.10. which title, as their owne Lyra, Carthusian and Ferus testifie, is only proper to Christ. Also he is called Universall Bishop, which Gregory expresly calleth nomen blasphemiae. lib. 4. in dict. 13. epi l. 32. By Bellarmine also, in his preface de summo pontifice, he is called that cor∣ner stone proved and precious, which Lyra, Hugo de S. Charo. Pintus & Perusin on Isa. 28. shews to be incommunicable to any beside Christ Jesus. Likewise Bellarmine, in his second book de summo pontifice. c. 31. calls him head and husband of the Church, which Gregory. l. 4. ep. 36. Aquinas, Lyra, & Lomb. in 2 Cor. 11.2. shew to be proper to Christ Jesus alla∣nerly.

Ver. 2. And the beast which I saw, was like unto a Leopard and his feet were as the feet of a Beare, and his mouth as the mouth of a Lyon: and the dra∣gon gave him his power, and his seat, and great au∣thority.

This monstrous shape whereby this beast is further descri∣bed, has reference and allusion to the three beasts whereby Daniel figured the three former monarchies, who were troublers of Israel, this beast having a note from each of them, as in whom the whole wickedness that was in them all is fully com∣pacted:

therefore he is said to be, 1. Like a Leopard, qui macu••osus est (sayes Ribera) propter varietatem nationum & ho∣minum qui eum sequentur, ut aiunt Ticonius, hom. 10. Primasius & Beda. As also (sayes Plinius, l. 8. c. 17.) the Leopard is very swift, especially to have blood; and therefore is most ravenous and greedy of the prey; denotating thereby the ra∣venous, greedy and blood thirsty disposition of the Roman Pa∣pacy, in both which the same is active and nimble.

2. His feet are said to be as the feet of a bear, which are very strong, and whom no beast surpasses, (sayes Plinius) Plin l. 8. c. 33. in wickednesse and craft: even so beside craftinesse and dissembling, ursitanam malitiam & crudelitatem habebit An∣tichristus (sayes Ribera) & omnes bonos pedibus conculcabit.

3. His mouth is said to be as the mouth of a Lion, cùm propter rugitum omnia animalia terrentem, (sayes Ribera) tum propter crudelitatem & caedes; both which agreeth truely to the Roman Papacy, having been terrible to the greatest, by the roaring of his thunderbolts of excommunication; as also by his other bloody cruelties and ravenous devouring.

Followes next, how he is authorized and by whom, where it is said; and the dragon gave him his power, and his seat or throne, and great authority. So that we see clearly whose vi∣cariot the Papacy is, not Christs, (which is pretended) but the dragons; whose power which he gives him, consists chiefly in these two, 1. To deceive. (as c. 12 9.) b•• strong delusion, as the Apostle speaks, 2 Thess. 2.11. and so to kill the soul. 2. To murder and kill (as c. 12.4. and 17.) and so to slay the body: and thus like Satan, the Roman Antichrist is a liar, and a murderer both of soules and bodies, therefore (sayes Ribera,) dedit illi draco virtutem suam, hoc est, quantam ipse habet vir∣tutem & potestatem ad nocendum, ta••tam dabit Antichristo.

Next, the dragon also gives him his seat or throne, hoc est, ut ei pareant omnes qui diabolum regem habent (sayes Ribera) which (as is said of Pergamus, Rev. 2.13.) Satan had at Rome, in the time of the six former heads thereof; and now gives it to the last head thereof, as the Vicar of his power; to be the seat or Sea, where all wickednesse is openly practised against both tables, as Idolatry, Blasphemy, Simony, Cruelty, and all fil∣thinesse yea, Sodomy, which made Platina in his time, being the Popes Secretary, thus to speak in the life of Marcellinus; saying, our sinnes are come to that height, that there is scarce any place (sayes he) left to God for mercy: for how great is

the greedines of Priests, & chiefly of such who are in the highest place? what lechery is everywhere practised? what pride, ambition and idlenesse? what great ignorance both of them∣selves, and of Christian doctrine? how little religion (sayes he) and such as is rather counterfiet then true? what corrup∣tion of manners (to be detested, even in the most prophane men whom we call laiks?) I need not rehearse, when as sinne is so openly and publickly committed, as if men (sayes he) were to seek praise thereby. To which words of Platina; I will joyn only another testimony of that famous Petrarcha of theirs, a noble Florentine who lived Anno. 1300. of Christ, saying. What perfidiousnesse ever or deceit, what cruelty ever and pride, what lechery ever and unbridled lust, thou hast ever heard of or read; or in a word, what ever impiety or wicked∣nesse of manners, the whole would in any place either hath, or has had; thou mayst see there gathered together in one, (sayes he): whence it may be clearly seen then if Satans throne be there. And as for the Popes themselves in particular; Pla∣tina reports of three who succeeded one after another, to wit, Benedict the ninth, Silvester the third, and Gregory the sixth; who were, as he cals them, tria teterrima monstra, beside Silvester the second, of whom he sayes; diabolum secutus, cui se totum tradiderat. Petrarcha. l. 1. ep. rerum senilium, amico, cui titulus ca∣lamitatem urbis Romae des ribit. Plat. in vita Greg. 6. & Silvest. 2.

Lastly, as the dragon gave him his throne or seat, so it is said, that he gave him great authority; to wit, not by right (for as we have it, Rom 13.1. all authority is from God) but by usurpation: and this authority he usurps both over the Church, as universal Bishop thereof; as also over temporall princes, claiming, as the dragon did, that all the kingdoms of the world are his, and he has power to give them as he will. And not only over the body by his penances, &c. but also over the soules and consciences; neither these only who are alive, but also the soules of the dead, of which, c. 18.13. He is said to make merchandize: and in a word, he claimes so great power, that reaches up to heaven, by canonization of whom he will; to hell also and purgatory, to free from thence whom he pleases; and on earth he is to judge and be above all, but to be judged, or to be under none; in so farre, (as sayes his canon law) that though he should not only go to hell himselfe, but also in troups lead innumerable people with him, yet none are to presume to say unto him, why do you so? Extravag. l. 1. tit. 8, unam sanctam. dist. 40. c. 6. si papa &c.

Ver. 3. And I saw one of his heads as it were wounded to death, and his deadly wound was healed: and all the world wondred after the beast.

Followes to make us yet the better to understand by this beast what state he means. 1. That one of its heads was wound∣ed. 2. This deadly wound was healed, and 3. The worlds admiration that ensued, wondring after the beast; by which wounding of one of his heads, is to be understood, the fall of the ancient imperiall power, wonted glory, large extent, and ample jurisdiction which Rome had under her first Emperors; which wound Paul calles the taking of it out of the way, 2 Thess. 2.7. and John, Revel. 17.12. That whereby these should receive power as Kings at one hour with the beast, who were not Kings before, when the old imperiall power of Rome stood without being wounded in the integrity thereof.

Next, it is said, that this deadly wound was healed, to wit, by erecting in place thereof the Papall jurisdiction, and great authority spoken of; whereby that state is not only revived as it were, & cured of its deadly wound, but in all monarchick∣like Grandure, glory and account, it equals (if not over-match∣eth) the former imperiall dignity; ut, quicquid non possidet ar∣mis religione tenet. And therefore, v. 14. and 15. The man∣ner of the cure of this deadly wound is set down (whereof we shall speak in the own place) to wit, by erecting a Papall Roman monarchy, which should be a vive image and resem∣blance of the old imperiall Roman monarchy; and by giving both spirit and speech unto it: that is, beside the temporall power, bo••h spirituall and pastorall authority, and so both the swords.

Whereupon follows, 1. The worlds admiration, to see it farre otherwise fall out in this decayed Roman monarchy, then it did in the former three spoken of by Daniel: that in the same place (to wit) an equal, yea a more great and glorious monar∣chy should be erected then was the former; which admiration of the blinded world was not a sole admiration, but such a one as therewith was joyned a following; and therefore it is said, that all the world•• wondred after the beast.

Ver. 4. And they worshipped the dragon which gave power unto the beast, and they worshipped the beast, saying, who is like unto the beast? Who is able to make warre with him?

Next to admiration and following, they come to adoration, or a religious reverence, for a religious respect. And it is said that they worshipped the dragon who gave power to the beast; and then, that they worshipped the beast, which would seeme strange that all the world should be so mad and blind as to worship the divel: whereunto Ribera answers thus, saying, expositores ita respondent, homines Antichristum esse adoraturos, sed quia ille potestatem à diabolo habebit, eum adorantes adora∣bunt diabolum; and so does Arethas, Primasius, Ausbertus, Haymo, Ambrose, and Anselme expound. But Beda expounds it better thus, saying, by adoring him, they shal think that they a∣dore God, (whose Vicar he pretends to be); but by doing so they shall not adore God (sayes he) but the devil, who gave him his power: even as the Gentiles their sacrifices, by which they thought that they worshipped God; is called by Paul, an offering to the dev••l, (1 Cor. 10.20.)

Next it is said that they worshipped the beast, which is done (as God is worshipped. 1. In heart, when men believe him to be that which blasphemously (as is said) he is called, and pretends to be, a God on earth; the head and husband of Christs-Church, and such like. 2. In word, when he is pro∣fessed to be such, and these things are attributed to him, which are only proper to, Christ, as to have all power given to him, in heaven, the earth, and under the earth (as has been said in like manner); also, that he may dispence with the law of God, (as Angelus Clanasinus summa angelica, tit. papa. affirms) yea, that he may do all things which God himself can do, as sayes Panor. in c. proposuit num. 12. Panormitan. 3. Indeed, when Princes and other kisse his feet, which is called adora∣tion, therefore saye•• the Poet Mantuan.

Ense potens gemino, cujus vestigia adorant Caesar, & aurato vestiti murice reges.

So also sayes Steuchus in dona Constantini. See also Platina

in vita, Joh. 23. Constantinus adoravit papam ut de∣um, & Blondus, dist. 96. omnes principes orbis terrarum (sayes he) pontificem summum ut deum adorant.

And as they worship the beast, so they extoll his earthly grandure and great power: and as the godly speak of the Lord, saying, who is like the Lord our God, Psal. 113.5. so say they, who is like the beast? and as it is said of the Lord, Psal. 35.10. that he is stronger then the strongest, being the Lord of hostes, 1 San. 1.11. so they say of the beast as if he were so, who is able to warre with him?

On this place (sayes Ribera) duo habebit Antichristus qui∣bus homines terreat, & ad sui admirationem atque ad adoratio∣nem rapiat, potestatem ad signa & miracula, quae vera credentur, & saecularem potentiam, atque imperium maximum; quorum alterum (ut recte aiunt Ausbertus & Haymo) posset fortasse contemni sine altero, at vtrumque conjunctum in errorem inducet si fieri potest, etiam electos: so that the meaning of these words, who is like the beast; is, potestate & sanctitate (sayes he).

Ver. 5. And there was given unto him a mouth, speaking great things, and blasphemies, and power was given unto him to continue fourty and two moneths.

Followes here what should be his speech, and how long should be his continuance; for the first it is said, that a mouth was given him to speak great things and blasphemies, alluding therein to the words in Daniel 7.8. Whereupon (sayes Ribe∣ra) usu Scripturae loqui magna, non solùm est blasphemias in deum & coelites jactare, sed etiam tumidè & superbè loqui, as we in∣stanced in his decretals, dist. 40. c. 6. Si papa &c. & extra∣vag. l. 1. tit. 8. unam sanctam, &c. One instance whereof Plati∣na reports of Paul the second, (Plat. in vita Pauli 2.) his words spoken to himselfe, saying, that he had all lawes in the cabinet of his breast, so that what he decreed must stand, and all must yield thereto, and that according to his pleasure he may rescind or approve whatsoever they do.

As for the time how long he should continue, to wit, in his prevailing 42 moneths, we have spoken thereof before, c. 11.2.

Ver. 6. And he opened his mouth in blas∣phemy against God to blaspheme his Name, and his Tabernacle, and them that dwelt in heaven.

Followes here more particularly against whom he should blaspheme, to wit. 1. God his name. 2. His tabernacle, and 3. Them that dwelt in heaven: first then amongst other significations of Gods name in Scripture, the same is taken. 1. For his titles and attributes; and thus that blas∣phemous mouth of the Papacy is opened against God: when the title of God, & supremum in terris numen (as has been said) is ascribed to the Pope, with others, as head and husband of the Church before rehearsed, proper only to Christ. 2. It is taken for Gods word, by which he makes himself known unto us, as Act. 9.15. And this also is blasphemed by them, when it is branded with imperfection; obscurity, called a dead let∣ter, and a nose of wax, with the like. 3. For his works where∣by he is known, and specially his works of mercy towards man, whereof that of redemption is the chief, as we see it taken, Psal. 8.1, 9. And against this they also blaspheme, by their doctrine of freewill, merits, the masse, indulgences, satisfacti∣ons and purgatory, &c.

Next, this blasphemous mouth is opened against Gods tabernacle, wherein his worship was of old, by which is meant his true Church, wherein he is worshipped according to his word, therefore (sayes Ribera) Recte etiam dicemus tabernacu∣lum Dei vocari ecclesiam, quae est domus Dei vivi, quam Anti∣christus blasphemabit. This likewise is blasphemed by the pa∣pacy, by calling them Hereticks, Schismaticks, Hugenots, the Synagogue of Satan, and many other odious Epithets.

Thirdly, they blaspheme also those who dwell in heaven, by which is not only understood the faithfull servants of God, and Martyrs whom they killed; and other blessed instruments of the reformation, who now rest in glory, and are ordinarily called by them damned Hereticks; but also the glorious Saints, whom they so acknowledge, by speaking of them, as also to them blasphemously; one instance whereof shall be (amongst many) of the Virgin-Mary.

1. To whom they have transferred the whole psalter of David; where ever, Lord is, turning to, our Lady. As also blasphemously thus praying in their Roman missall. O faelix puerpera nostra pians scelera, jure matris impera redemp∣tori.

2. Of whom no lesse blasphemously they speak, when they say, (as lect. 80. Gabriel Biel on the canon of the masse speaks) that God has divided his Kingdome of justice and mercy be∣tween him and the Virgin-Mary, and reserving justice to himself, hath quited mercy to her to dispose of; so likewise, in that book called Amphitheatrum honoris. thus speaks the Jesuit Carolus Scribonius author thereof.

Lac matris miscere vola cum sanguine nati, Non possum antidoto nobiliore frui.

Ver. 7. And it was given unto him to make warre with the Saints, and to overcome them: and power was given him over all kinreds, tongues, and nations.

Next to his blasphemous pride, followes his persecution, by making warre with the Saints; as the dragons active instru∣ment, and Vicar of his power, who is said to do so. c. 12.17. the dragon mediatly, and he immediatly. This power also is said to be given him by the Lords permission for the tryall of his own, and next to his own glory, the good of his Church in ••nd; else as our Saviour said to Pilate, he could have no power at all. The successe also of this warre is set down; to wit, the overcoming of Gods Saints, which is to be understood; that this was neither of their cause, nor yet truely of themselves; who in all their greatest sufferings, as the Apostle speaks, were more then Conquerors, Rom. 8.37. but because they seemed to be so in the sight of the world.

Ver. 8. And all that dwell upon the earth, shall worship him, whose names are not written in the book of life of the Lambe, slaine from the foundation of the world.

What was said before, v. 3. and 4. of his generall prevailing, and procuring to himself such high respect and reverence, is here set down againe; whereby (sayes Ribera) docet innumera∣bilem corum multitudinem qui Antichristo adhaerebunt, with an exception of the elect; lest the foresaid generality should seem to import that Christs Church had perished, and the gates of hell had prevailed against her. These are described by a bor∣rowed sort of speech from Souldiers or Citizens, who have their names inrolled in a book, as belonging to such a City or society, and to participate of the priviledges pertaining there∣unto: which book is called the book of life, because all those whose names are written therein are appointed for life ever∣lasting: the writing of whose names therein is Gods eternal decree and election of them thereto; which book is also called the book of life of the Lambe, because it is by him and his blood, the merit thereof, that we come to that life, and who is said to be slaine from the foundation of the world. 1. In the eternall decree of the Father. 2. In the promises made to the godly of his coming, and suffering before his incarnation. 3. In the representation of his death, by the types and sacrifices that were under the law, and 4. By the godlies their appre∣hension through faith and application to themselves for their salvation of Christ Jesus his death and suffering, who virtually for that end was slaine from the foundation of the world. 1 Pet. 1.18. 1 Cor. 10.4.

Ver. 9. If any man have an eare, let him heare.

Before the description of the second beast; the last head of the former monstrous body, severally described that we may take the more special and distinct notice of him; we have here to that purpose a warning to attention, saying, if any man have an eare let him heare; where by the eare the naturall corporall eare or faculty thereof whereby we heare the sound of words is not meant, but a spiritual care and faculty of sanctified attenti∣on and usefull consideration, which is not common to all or the most part, as the naturall is; therefore he sayes, if any man have an eare, &c. implying thereby that it is a rare thing to find it, and a great blessing to get it; and which exhortation to attention we see frequently set down in the second and third chapters of this book of the Revelation.

Ver. 10. He that leadeth into captivity shall go into captivity: He that killeth with the sword, must be killed with the sword. Here is the patience, and the faith of the Saints.

Next to this exhortation, we have a consolation to the Saints, that were to be persecuted many wayes by this beast, which is twofold. 1. From Gods just retribution. 2 From his end and intention.

First, then it is said, he that leads in captivity shall go into captivity; ac si diceretur (sayes Ribera) sinite Antichristum cum suis exultare & persequi sanctos, citò poenas suorum scelerum dabunt, the reasoning then we see, is from the generall course of Gods justice, whereby he does to men, as they have done to others, as we see in the drowning of Pharaoh, and the dealing with Adonibezek, which is 1. amplified by an universality of all persons without any exception. 2. By a distribution of the severall means whereby they persecute Gods Saints, and the severall like wayes whereby God shall punish them for their persecution; where likewise we have to note the manner of speech which the spirit of God uses herein, saying, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he goes, in the present, for he shall go in the future; importing. 1. The certainty of their punishment, and 2. That the wicked when they are going on in the course of sin, hoc ipso facto, & pari passu they go on to punishment.

The second comfort or argument therof is; that God for this end & purpose permits them to be persecuted, for the exerc••se & tryall of their faith and patience; saying, here is the patience and faith of the Saints, id est (sayes Ribera) hîc spectabitur, hîc examinabitur patientia & fides sanctorum, or hereby is shown, 1. What is necessary or required of all the Saints, and 2. What is proved and manifested in them: that therefore which is both required of them and proved in them at such a time is great patience, to wait till the performance of these things, as also faith to be fully assured that this retribution shall be; for where men believe not, they will not wait patiently; but he who believes will not make haste.

Ver. 11. And I beheld another beast coming up out of the earth, and he had two hornes like a lambe, and he spake as a dragon.

Followes here the description of the second beast. 1. From his originall. 2. From his qualities. 3. From his operation and successe, and 4. From his name.

1. Then we have to consider who is meant by this beast before we go further. In a word then the current of interpre∣ters thereby unde••stand Antichrist, as head of the former state over which he rules. 1. Who is to be a Christian in profes∣sion, and not a Jew, (as the Papists fancy) for so sayes Augustin of him, Christianum se videri volens, extollitur supra Christum. lib. 2. cont. advers legis c. 12. And againe, Antichrist (sayes he) is the greater lyar, who professes with his mouth, Jesus to be Christ, but denies him by his deeds, tract. 3. in epist. Joan.

2. He is to be an Apostate, (and a notable one) from the tru••h of Christian doctrine though he retaine the name; for so sayes Bellarmin, by this falling away most rightly may Anti∣christ be understood, for (sayes he) he shall be such so notable an Apostate, that he may be called Apostasie it self, lib. 3 de pont. c. 2. sect. ad postremum.

3 This beast is some great Churchman, for so sayes the Jesuit Ribera on this place, ex quo perspicitur praedicatorem ali∣quem magnum significari, called therefore a fallen starre from heaven. c. 9.1.

4. One who should claime to be followed of all, as v. 3. & 16. And as likewise sayes Jerom, on Dan. 11. qui simulabit se ducem esse foederis, hoc est, legis & testamenti Dei; and as a monarch, whose army shall be Priests; for so sayes Gregory, rex superbiae prope est, & (quod dici nefas est) sacerdo••um est praeparatus exercitus, lib. 4. indict. 13. ep. 38.

5. Who should also claime to be above all others, but him∣self subject to none; for so sayes Gregory of him, qui conabitur ad culmen singularitatis erumpere, ut & nulli subesse, & solus omnibus praeesse videretur. (Greg. l. 4. indict. ep. 38.)

6. Who shall also clame that he cannot erre, and there∣fore shall beare chief rule in the Church, for so sayes Eberhar∣dus Archbishop of Salisburg in an imperiall meeting at Re∣insberg.

anno 1246. Perditus homo ille quem Antichristum vocare solent, in cujus fronte contumeliae nomen scriptum est, Deus sum, errare non possum, in templo Dei sedet, ac longè latéque dominatur, and againe, qui servus servorum est, dominus dominorum, perinde acsi Deus foret, esse cupit. So reports Aven∣tinus, lib. 7. annalium Bojorum. p. 547.

All which, out of Fathers, a ••ishop of Rome, and Roma∣nists themselves being collected, we see agrees to the Pope••; & to him only, who is therefore the Antichrist, and this beast that is here described.

To come then to the description of this beast. 1. From his origin, he is said to come up out of the earth. 1. As Ribera expounds, because he shall rise from a very small beginning, to such a height; as those things that from small seeds grow so out of the earth, to be tall trees: and as the Pope did from episcopus urbis, as their own D••••aren sayes, to be episcopus orbis. 2. Because his rising should be subtile, and slowly by degrees; as those things which unperceivably grow out of the earth, quae crevisse, non crescere videmus. 3. In opposition to heaven from whence his destroyer cometh, so that he is no more his vicar, nor earth is heaven. 4. As in respect of his doctrine, he comes from hell or the bottomlesse pit, c. 9.11. So in re∣spect of his worldly grandure he comes f om the earth, therefore sayes Carthusian, de terra, id est, rerum terrenarum o∣pulentia.

Next, he is said to have two hornes like a lamb. 1. There∣by signifying his hypocrisie, and simulate meeknesse and sancti∣ty; as Ribera expounds, being within (as Math. 7.15.) but a ravening wolf. 2. His spirituall and temporall power which he shall us••rp, and 3. per cornua (sayes Primasius) duo ••utel∣lig t testamenta vero agno competentia, quae sibi bestia usurpare tentabit, agnum se fingens ut agnum invadat.

But the best mark to know him by is subjoyned, to wit, his speaking like the dragon, his doctrine being directly contrary and in opposition to the doctrine of Christ, (whence he is called Antichrist,) as may be clearly seen in the points of Po∣pery, and 1 Tim. 4.3. called the doctrines of devils, with their erroneous venom poysoning mens soules: whence, sayes Ribera, loquebatur sicut d••aco, quoniam licet agnus videretur externa illa & simulata anctitate ac mansuetud ne, intus tamen draco crudelitate & veneno erat, atque ita suis verbis, quasi no∣cent••ssimo quodam veneno animas hominum nterficiebat.

Ver. 12. And he exerciseth all the power of the first beast before him, and causeth the earth and them that dwell there••••, to worship the first beast, whose deadly wound was healed.

From this verse to the end, the great power of the beast, and his manner of operation is described. 1. Generally in this verse, and thereafter particularly. 1. By fraud. 2. By force.

First then it is said, that he exerciseth all the power of the first beast before him. Now, the power of the first beast before the deadly wounding of the sixth head thereof, consisted in these two chiefly. 1. In commanding over all, and 2. In exacting tribute from all, (as we see Luk. 2.1.) which power in these same two the Pope usurps, affirming, 1. That it is no lesse paine then damnation not to be subject to him. (Extravag. l. 1. tit. 8. Unum sanctum.) 2. And exacting more tribute out of every Country subject to his jurisdiction, then ever did the old Roman Emperors; by making all things saleable at Rome, as Aeneas Silvius (afterward Pope Pius secundus) ep. 4. Janni peregallo. Mant. de calam. temp.) and their own Car∣melite friar, Mantuan declares, saying,

Templa, sacerdotes, altaria sacra, coronae, Ignes, thura, preces, coelum est venale, deusque.

In so farre as their own Duaren witnesses that in the time of Pius 3. that Pope drew out of France only, in one year, for annats and dispensations for plurality of benefices (beside in∣dulgences and the like) seven and twenty hundred thousand crownes. (Duar. lib. pro defens. libert. ecclesiae Galli∣canae)

It is said likewise that he exerciseth all this power of the first beast before him; that is in the open view of all the bounds of the old Roman empire now subject to him, and his spirituall jurisdiction; and to those that retaine the stile and claime to be the successors of the old Roman Emperors. And he causeth the earth and them that dwell therein, that is, the earthly sort of men who savour nothing else but the earth and earthly things, to worship the first beast whose deadly wound was

healed, that is to yield as great reverence and obedience to the Roman Papacy, as ever was yielded before to the Roman monarchy, yea, Peters pretended keyes procuring more thereto then ever did Ce ars sword.

Ver. 13. And he doth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men.

Followes here the working power of this beast, and manner of his operation. 1. By fraud. 2. By force, sleight and might concurring. First, then it is said that he doth great wonders, which is indeed a great induction of people to seduction; whereof therefore our Saviour wisely did forewarne, Math. 24.24. as likewise the Apostle, 2 Thes 2.9. saying of Antichrist, whose coming is after the working of Satan, with all power, and signes and lying wonders, such as has been usually brag∣ged of by Papists, and alledged in their legends for confirming their transubstantiation in the masse, their image-worship, pilgrimages and purgatory; one instance whereof I will only relate out of Gabriel Biel in canonem missae. lect. 15. eum qui∣dam pastores (sayes he) in agro ••ane super lapidem posito cono∣nem dicerent ad prolationem verborum illorum, pan•• conversus est in carnem. Of all which great wonders that Antichrist shall work, he instances only this one, that he maketh fire come down from heaven in the sight of men, not that he doth this truely (as Ribera confesses) but this is spoken by allusion to the fact of Elijah, 1 Kin. 18.38. and 2 Kin. 1.10 That as men use to preferre chiefly signes or wonders (sayes Ribera) which come from heaven, because they seeme to be done by a divine vertue; and thereby judge the doer of them to have a divine or heavenly calling, (for which cause, Math 16.1. the Pharises and Sadduces desired Christ that he would shew them a signe from heaven) even so this beast and false Prophet (as he is called, c. 16.13.) shall wo••k his lying wonders for this end, to deceive them, that dwell on the earth, as is said in the next verse, and to make them be••ieve that he is a true Pro∣phet as El. jab was, having his calling from heaven, and not, as c. 9. from the bottomlesse pit.

Ver. 14. And deceiveth them that dwell on the earth, by the means of those miracles which he had power to do in sight of beast, saying to them that dwell on the earth, that they should make an image to the beast which had the wound by a sword, and did live.

The efficacy of whose delusion is set down, that he deceaveth them that dwell on the earth, by means of these his miracles, as 2 Thes. 2 11. Paul sets down the cause thereof: In which words likewise we have their nature or quali••y, and end for which they are wrought; to wit, to deceive: true miracles then they are not, for (as Augustin shewes) l. 22. de civit. Dei c. 8.) how ever such were necessary in the primitive and Apostoli∣call times, ut crederet mundus priusquam credidit, yet since there is no such need of them, adeo ut qui prodigia quaerit ut credat, magnum est ipse prodigium (sayes he) et si talia miracula fierent (sayes Stella in luc. 92. potius infirmarent fidem quàm ad∣juvarent perinde ac si quis in Judicio aliquid sufficienter pro∣batum rursus probari v••llet. Therefore as Paul calles them they are lying wonders, or as they are called here, they are deceitfull miracles. 2 Thes 2.9. 1. Either because they are done by deceit or illusion, seeming to be what they are not, as we see in Sa∣muels apparition; and of such soules in purgatory, &c. that were said to appear in the time of Popery, one notable instance whereof we have reported by Sleidan in the ninth book of his commentaries, which was detected in Orleans, Anno. 1534. of a yong novice of the order of the gray friers, th••t counterfiet∣ed himself to be the soul of a rich Citizens wife lately there de∣ceased. 2. Or els from the end that is intended by the doers, they are called lying and deceiving miracles, as we see, Deut. 13.1.2. Therefore sayes their own Gabriel Biel, speaking of go∣ing in pilgrimage to images, where miracles are said to be wrought, (Biel in can. missae lect. 49.) Nonnunquam haec fiunt operatione daemonum (sayes he) ad fallendum inordinatos culto∣res deo permittente, & exigente talium infidelitatè.

Which former wonders he is said to work in the sight of the beast, that is, within the bounds of the Roman jurisdiction; noting thereby the universality of his deceiving, not only by himself, but by his clergy every where under him.

Follows next the effect of his deceiving the world, and how beside these miracles he performes the same; to wit, by crafty perswasion, and not subduing the world unto himself, as the old Roman Emperours did, by force, but by fraud, saying, that they should, that is, that it is their Christian duty, to make up the image of the beast which had the wound by the sword, that is, (as c. 17.13.) that all those Christian Kings who had risen by the decay of the old Roman Empire, should unanimously give that same submission, honour and obsequ••e to the Papall Roman monarchy, as ever was given by those Kingdoms be∣fore to the old Roman Emperours. So that the image is the new Papall monarchy in place of the old imperiall, which is as like thereto (though not the same) as an image is like to that person whom it neerly resembleth, as may be seen in these particu∣lars following.

1. For largenesse and extent of dominion, being over many Kingdomes.

2. Likenesse of government, that as in the one there was a crowned Caesar and his Roman senat by whose counsell the affaires of the Empire were governed, so in the other there is a triple-crowned Pope, and his conclave of Cardinalls, for the governing the affaires of the Church.

3. The Emperour was made by election, and so is the Pope.

4. The Emperour had his armies with their severall com∣manders in every Kingdome or Province that was subject to him; and so hath the Pope his clergy of all orders with their commanders over them, as Archbishops, Bishops, Abbots, Pri∣ors, and Provincialls, &c.

5. The Emperour drew a great tribute out of every King∣dome which was brought to him to Rome, and so does the Pope, (or at least did) a greater; whence the Abbot of Ursperg, in his Chronicle writeth, that the waterfloods of all the trea∣sures of the earth did fl••w to Rome, to quench her unsati∣able thirst of money (sayes he). Ab. Urs. in Philip. imper. f. 321.)

6. The Emperour was stiled, Pontifex maximus, and so is the P••pe.

7. Great homage and reverence was done to the Roman Emperours by their Vassals; and farre greater is done by Kings and Princes, yea, by the bare Emperours themselves to the Pope; as the book of sacred ceremonies showes. lib. 1. f. 26. 35. & 41.

8. They had in Rome their pantheon and plurality of Gods and Goddesses; so have the Popes their templum omnium sanctorum, whom they call in like manner divi & divae, and give unto them religious adoration.

9. None might be canonized or acknowledged a God or Goddesse, but such as the Emperour and Roman Senat allowed: so none may be canonized or worshipped as a Saint male or female, but such as the Pope and his Conclave allowes.

10. The old Roman Emperours were idolaters, and per∣secutors of the Saints of God, and so are the Popes.

Thus we see that the image of the beast is a vive-resem∣blance of the old Roman Empire, or a commutation of it (as i•• were) from a civil or temporall monarchie, unto an eccle∣siastik and spirituall monarchy, which Aquinas himself con∣fesseth, saying, dicendum est, quod nondum cessavit Romanum imperium, sed est commutatum de temporali in spirituale. in 2 Thes. 2.7. Also, for the better clearing of the matter by the circumstance of time, we see that the image of the beast is not made, till the beast was deadly wounded; and then the second beast by deceiving or fraud, and not by force, makes up the image thereof, whereby he is said to cure the deadly wound; showing thereby, that out of the ruines of the imperiall power, as out of the earth, the Papal grandure ariseth, which is accor∣ding to that apostolicall Prophecy, 2 Thes. 2.7. saying, for the mystery of iniquity doth already work, only he who now leteth, will let, till he be taken out of the way; and then shall that man of sinne, (o•• lawlesse one) be revealed, whom the Lord shall consume with the spirit of his mouth.

So that it is as sure that Antichrist is come, and that the Pope, (taking it for the personall succession of such) is he; as that the old imperiall greatnesse is out of the way; and as A∣quinas sayes, that the temporall monarchy thereof is changed into a spirituall.

Ver. 15. And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed.

Followes his p••tting or giving life to this image, that it should not be thought to be like other dead images, or void of life, but such a one that has b••th spirit, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and speech, that is both spirituall and pastorall authority, thereby to urge submission and obedience thereto; yea, such a p esence of the spirit and constant inspiration, that in his speeches he can in no wise erre

And beside his speaking, it is said, that he should cause, that as many as would not worship the image of the beast should be killed, whereupon (sayes Ribera) jam simulata sanctitas in apertam exit crudelitatem; where it is to be remarked, that it is not said, that he should himself kill them, because he shall not challenge directly that power of life and death, but that he shall cause them to be killed, to wit, by them whom he calls the secular arme, that is, by the Kings and Princes, who c. 17.12, 13. are called the hornes of the beast, and have one minde, and shall give their power and strength to the beast, and warre against the La••b.

Ver. 16. And hee causeth all, both small and great, rich and poore, free and bound, to re∣ceive a marke in their right hand, or in their fore∣heads:

Followes here a further progresse of his cruelty and compul∣sion, that he causes all men of all sorts and conditions, to re∣ceive a mark in their right hand, or in their foreheads; which mark Augustin expounds to be the signe of the crosse, saying, qui cum Christum spiritu••liter persequuntur, tamen de signo crucis Christi gloriari videntur; for, nullum nomen magis amabit Antichristus (sayes the Jesuit Ribera) nullumque sibi gloriosius putabit quàm nomen Christi sive Messiae, quo Judaeos decipiet, & multos etiam Christianorum. And thereafter he tells what is meant by having his mark on their foreheads, and on their right h••nd; for (s yes he) these are the principall parts of the body, and exposed to the sight of all. The forehead like∣wise is the se••t of shamefastnesse, and our strength is in the right hand; qui ergo in fronte habent characterem (sayes he) profitentur non pudendum sibi esse, sed gloriosum talem ducem sequi, qui etiam in dextra habebunt, profitentur se milites esse Antichristi, & totis viribus ••ro ejus gloria pugnaturos. To

have his mark then on their foreheads and on their right hand, is boldly to avow that they are Papists; and that they will do to the uttermost of their power every way to protect and pro∣p••gate that religion; as all Jesuited Papists peirtly do pro∣fesse, whose doome let themselves read the same, c. 14.9.

Ver. 17. And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.

Here is set down his highest prevailing, and procuring of greatest following, nam cum nemo vivere possit nisi emat aut ven∣dat (sayes Ribera) ita infinitan•• multitudinem ad sui adora∣tionem coget, no man then might buy or sell, that is, have any life or being within the bounds of Papall jurisdiction, save he that had the mark spoken of, or the name (non propri••m illud à parentibus inditum, sed quod dignitatem besti••e denota••,) of the beast, tha•• ••s, who was called a Roman catholick, (yet not knowing the mystery of iniquity, but like those that followed Absolon in the simplicity of their heart,) or else, the number of his name, that is, reputed to be of that number, but were not so indeed; even as gods people that were in Babylon till the time of evocation, c. 18.4. They were remainers in it, but yet in no wise of it; a verification whereof & commentary on these words, is that decree or bull of martin the 5. set down in the end of the councell of constance against the Hussites in these words: prohibentur ill•• domicilia tenere, ••arem sovere, contractus inire, negotiationes quaslibet exercere, aut h••manitatis solatia cum Christi fidelibus habere, as likewise that edict of Charles the 5. Emperour, An o 1550. against the Lutherans, set down by Sleidan in the 22. book of his commentaries, wherein he sayes, ne quis hospitium praebeat aut ullâ re subveniatiis quos de haeresi novit suspectos, mando, Verum denunciet statim in∣quisitori, vel loci praefecto, subiturus poenam nisi faciat.

Ver. 18. Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is, six hun∣dred threescore and six.

Lastly, Antichrist here is described from his name mysti∣cally set down: as Paul speaks, 2 Thes. 2.7. of the decay of the Roman Empire, in whose place this beast was to succeed; and for the same reason, as both Jerom and Augustine sets down, lest it should be thought a just cause to the Roman Empe∣rours to have persecuted Christianity. Hieron. ad Aglasiam. Aug. l. 20. de Civit. dei. c. 9.

But before he speaks of his name, he prefixes this watchword, saying, here is wisdom, recommending it thereby as a matter worthy to be inquired into, to make us spiritually wise; that knowing his name, and counting the number thereof aright, we may the better eschew the worshipping of him with the great multitude, or the receiving his mark: against which in the next chapter, v. 9. there is so sad a commination; or, here is wisdome; that is, here a point that requires wisdom and understanding to find out the mystery, or to count aright the number of the beast; for (sayes he) it is the number of a man, that is, 1. Not of a beast properly so to be taken, but of a man that is thereby signified. 2. Neither the number of a time or years, or of any other thing, which the number or figures would seem to import, but of a man; to wit, that man of sinne whom Paul so calls, who is not one individuall person, but is to be understood collectively of the whole succession of such; as the word Israel did not only signify Jacob, who was so called, but his whole race.

This number also of the beast, is in the preceding verse called the number of his name; by which name (as Ribera sayes) is not to be meant his proper name given him at first by his parents, but his name of that dignity whereto he shal ascend.

These things being then laid as a ground; we have to learne his name by the numerall letters thereof in the Greek tongue, wherein John wrote this Revelation, and which make up 666. Irenaeus lib. 5. c. 30. who was shortly after the Apostles own dayes, sayes that Latinos, is very like to be the name, quoniam verissimum, regnum hoc habet vocabulum (sayes he,) or that Monarchy over which he shall reigne is so called; to wit, Latine, or Roman: and they are such (sayes he) who now reigne; to wit, Roman Emperours, to whom he was to suc∣ceed: by changing (as Aquinas speaks) the temporall Monarchy into a spirituall, and causing all publick worship within the bounds of his jurisdiction to be said in Latin, and al likewise of all sorts (as has been said, v. 17.) to professe not

only according to the Creed, that they are members of the Christian Catholick Church, but they must joyne, Ro∣man.

Irenaeus likewise in the same place speaks of another name which these numerall letters make up; and whereby he sayes it is most worthy to be believed that he shall be styled; and this is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or the sunne, which is the light of the world; and so likewise, 1. Is the Pope styled, as we see in the Bishop of Bitonto his publick oration before the Councell of Trent. 2. Who claimes also that he is his Vicar on earth; who (Joh. 1.9.) is the true light of the world, Christ Iesus, and the Sunne of righteousnesse, and therefore that the Church on earth has him as their sunne. 3. In like manner as the Sunne has no spotted light, and gives light to the Moone and starres: so the Pope claimes that he is void of errour or infallible, and therefore communicates the light of undoub••ed truth and infallible direction to the Church and all inferiour pastours therein. Which is the main pillar of Popery, and the ground of their implicite faith. 4. Moreover as the Sunne in his orb by himself alone is above the Moone and the inferiour starres: so shall Antichrist (sayes Greg ry) l. 4. ep. 38. despectis angelorum legionibus secum socialiter constitutis ad culmen sin∣gularitatis erumpere, ut & nulli subesse, & solus omnibus prae∣esse videretur, ••ui etiam dicit, in coelum ascendam, super astra coeli exaltabo solium meum, &c. & quid fratres omnes universalis ecclesiae episcopi nisi astra coeli sunt, (sayes he)? and Lastly, as the Sunne was idolized and worshipped publickly by the Gre∣cians and Heathen (sayes Irenaeus,) so we see, as v. 8. and 13. this beast was to be in like manner worshipped by all.

And although other names may be found out or fained, whose letters may make up this number, yet the name of no such person or place shall be found whereto these also shall agree, as 1. That such a one his sea is Rome. 2. Is a covert enemy to Christ and his truth, and yet glories in the Christi∣an name, as the chief standard-bearer thereof. 3. Who pre∣tendeth the working of miracles, and so deceives the multi∣tude. 4. Who has so great a following, as he glories that multitude is a note of the Church. 5. Who has risen to his greatnesse by the fall of the old Roman Empire, and 6. Who has changed that which was before temporall into a spirituall Monarchy, and has made it a vive image or resemblance of

the former in all grandure, honour and submission.

Some make this number, and the number of the Lambs followers in the next chapter which is, 144000. to expresse the different frame of two opposite buildings, the true and false Church, and the mystery to be this, (see Corse on the Revela∣tion,) that although these figures, 666. to the unwise for the outward apearance seeme to be the goodliest and b••st compact number, running all on 6. and would seeme soonest to make up twelves, yet it can never by division or multiplication be reduced to twelves only, or be made up and built (as it were) on twelve, as the other of 144. Thereby to show whatever goodly show or pretence the Antichristian Church has of a true Church; yet it is not the true. Church, which is only built on the foundation of the twelve Apostles, as we see, c. 21. nor has that right frame thereof, which is, 144. cubits in the whole four quarters of the wall thereof, every quarter being three twelves or 36. cubits, the length, breadth, and height thereof, which makes in the whole, 144. cubits: there is one obser∣vation also of one Georgius Nigrinus l. 5. inquis. c. 8. that from the year, 855. that, that whore Joanna Papissa sate in the Popedome, till the year, 1521. that Luther at the diet of Wormes openly avowed the Papacy to be that mysticall whore, Rev. 7.1. and the Pope Antichrist, are jumply 666. which is the number of the beast.

Lessons or Application on the thirteenth Chapter.

Ver. 1. Where John sayes that he saw a beast; we see that the greatest honour that the wicked, or the migh••iest enemies of Christ and his Church get from the mouth of God, is to be but called a beast; as Herod was called a fox, and that sinne turnes men into beasts and worse.

2. By the rising of this beast out of the Sea, and worldly commotions, whereby uni••s interitus est alterius ortus, we see the mutability of the world and the greatest estates therein, and therefore not to trust thereto.

3. By the hornes of this beast, expounded c. 17.12. to be Kings, we see that Popish Princes that persecute the professours of the truth, they are but the hornes of a beast, which God in the end will either break or blunt.

4. These hornes have crownes, and these they hold of God, who is King of Kings, c. 19.16. Therefore we see the ingra∣ti••ude of such, who as they have their power from God, so they should use it for God, and in no wise against him by whom they reigne.

5. Upon this beasts heads is the name of blasphemy; where∣by we see what are the lofty styles of the Pope and Papacy; and those attributes that are ascribed to him; whereof we have spo∣ken on this first verse, & qui licet servus servorum se vocet, dominus tamen dominorum, perinde ac fi Deus foret, esse cupit, said the Archbishop of Salisburg at an imperiall meeting at Reinsberg, anno. 1240. as Aventinus reports, lib 7. annal. Boior. p. 54.

Ver. 2. This beast was like a Leopard, a beare, and a Lyon; whereby we see that the properties of the Papacy, as experi∣ence hath taught, are cruelty, craftiness, greedines or raven∣ousness.

2. To this beast the dragon gives his power and seat: there∣fore we see, pretend what he will, he is not Christs Vicar, but the divels.

3. From him likewise he gets great authority: wherefore we see from whence also his authority is which he claimes; to depose Kings, di••pose of their Kingdomes, as Satan claimed, Luk. 4.6. Dispense with Gods law, give such large indulgen∣ces and rule, as great Monarch of the Church, &c. all is from the dragon, and in no wise from God.

Ver. 3. John sees one of the heads of the beast, represent∣ing the Roman estate, as it were wounded to death; which teaches us, as we see, Dan. 7. and 1. as likewise by daily experience, that there is no worldly state stable, or sure.

2. By a I the worlds wondring after the beast whose deadly wound was healed; we see the base and blind sottishnesse of the most part, and that it is no wonder to see them seduced, and grosly to erre.

3. We see here likewise, that multitude can be no good note of the true Church.

Ver. 4. Where it is said, that they who worshipped the beast, worshipped the dragon; we see a great difference be∣tween Gods judgement, and the blind seduced world, who while they think that the worship which they give to the Pope, is to Christ, whose Vicar he is, or what they give to ima∣ges, reliques or the host, it is to God and his Saints, yet truely

all this worship is to the devil, who is the author of all ido∣latry.

2. Where they say, who is like the beast? who is able to make warre with him? admiring and extolling so his worldly strength and grandure; we see it is not strange to see the wicked flourish most in power and prosperity for a time, as we see, Job 21.7. & Psal. 73.3. & Jer. 12.1.

3. We see that worldlings look only downward to the ex∣ternall means, and to the creatu••e, and accordingly judge or conclude amisse, but not as the godly do, upwards, when all outward means seeme to fail them: therefore said Jehos phat, when the Moabites and Ammonites came against him. 2 Chron. 20.12. We have no might against this great company that comes against us, neither know we what to do, but our eyes are towards thee, O Lord; for strong is the Lord that judges his enemies, Rev. 18.8.

Ver. 5. This beast has a mouth which speaks blasphemies, whereby we see how the wicked abuse their members unto im∣piety, which on the contrary, should be weapons of righ∣teousnesse.

2. We see the difference between the speech of the wicked and of the godly: their speech is haughty and blasphemous, &c. Psal. 73.8, 9. but the speech of the godly is humble and pious;

3. Power was given to this beast to continue only 42. moneths, which teaches us that the time of the wickeds pride and prevailing permitted to them is but short, and soone shall have an end, as we see, Psal. 73.18, 19.

Ver. 6. Where it is said that he opened his mouth in blas∣phemy against God, we see the bold impiety of the wicked, and the Lords admirable long-suffering patience in the very act of such bold blasphemy not utterly destroying them.

2. He blasphemes also the Lords tabernacle or Church: whereby we see the common lot which the godly must expect here with their Lord and Master, at the hands of the wicked, in persecution both by tongue and hand, Math. 10.25.

3. We see also, when superstitiously and idolatrously they give that to Saints and Angels which is due only to God, it is but an impious blaspheming of them that dwell in heaven, who if they were answering would say, as Jacob said to Rachel,

am I as God, Gen. 30.2. or as the Angel said to John, see thou do it not, Rev. 22.9.

Ver. 7. It is said that the beast shall make warre with the Saints; where we see what the Saints then and servants of God may expect from Antichrist and his adherents; to wit, nothing but bloody cruelty.

2. It is said, that he shall overcome them: so that we see that an ill cause may sometimes have a good successe, as we see, Jud. 20.21, 25.

3. Power was given him over all kinreds and Nations; which showes unto us, how wrong a note multitude is of the true Church.

Ver. 8. It is said, that all that dwell on the earth shall worship him whose names are not written in the book of life; where we see that in the greatest and most universall de∣fection from the truth, yet, the Lord wants not his owne true Church.

2. We see the stability of such, like Noah and Lot in their ages, or the 7000. that were in Israel, whom it is impossible to be deceived, Math. 24.24.

3. The comfort of such in their greatest troubles and trialls by Satan, or his instruments threatning them with death, that their names are written in the book of life, whereof none can prejudge them.

4. Here also we see how certain is their salvation, not being in their owne hand; but in Gods eternall and immutable decree, called here the book of life, and in Christs hand, out of which none is able to pull them.

5. It is called the book of life of the Lamb, to shew unto us, that from the first decree to the last purchasing thereof, when he said on the crosse, it is finished, the Lord Jesus is he only through whom we are saved, that all the glory thereof may be to him allanerly.

6. The lamb is said to be slaine from the foundation of the world; where we see the Lords care, and providing for the sal∣vation of the godly before they were, or yet the world was: and therefore being so carefull for their soules, they should trust in him and rely on his providence for lesser things that concern their bodies, as we see, Rom. 8.32.

7. Hereby also we see, that the godly in all ages have had but one only way to be saved; to wit, by faith in the merit and vertue of Christs death, which extended it self to all

true beleevers from the foundation of the world, hitherto, and shall do to the end.

Ver. 9. By saying, if any man have an eare, we see that the godly have spirituall senses beside corporall, which is common to men with beasts; as a spirituall e••e, a spirituall taste, a spirituall smell, a spirituall touch with the hemeroisse, and here a spirituall eare.

2. Without this spirituall eare, we can never heare Gods word profitably to our salvation; therefore he sayes, he that hath this eare, let him heare.

Ver. 10. Where it is said, he that leads into captivity shall go into captivity, &c we see that the wicked, and persecutors of Christs Church shall not be unpunished, but their turne in Gods time shall come, when as they measured to others, it shall be measured to them.

2. The word in the original (a•• has been showne) is in the present, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he goes, shewing to us, that when the wicked are going on in any wicked course, especially against the Church of God, in their very doing so, pari passu, they are going on to their owne destruction and punishmen••.

3. Where it is also said, that he that killeth with the sword, must be kill••d with the sword; we are taught the Lords just re∣taliation, and that as many wayes, as the wicked has to hurt Gods S••ints, as many h••s the Lord after the same manner to punish them.

4. It is said, here is the patience and ••he faith of the Saints; which teaches us, 1. Wherewith we should arme our selves before hand against troubles or persecution, and use the means to get the same. 2. What Satan seeks most to brangle thereby, as we see Luk 22.32. in Peter and Job. 3. Why God suffers the godly to be troubled and persecuted; to wit, for the exercise of these good graces in them, and 4. That the godly in these times should kyth their patience and faith, to be thereby good examples to others.

5. We see that patience and faith are joyned together; the one being as the shoulders of ••he soul bearing what is present, the other as the eye▪ looking confiden••ly after •• future glorious deliverance, and cleaving to Christ const••ntly; therefore where no patience is, it is a token of no faith; and where no faith is, no marvell of impatience; but he that beleev••th, will not make hast••.

6. It is said, that here is the patience and faith of the Saints;

which showes us that none hath, nor can kyth these in trouble or adversity, but Saints, or these who study to holinesse in the time of prosperity, as we may see, Job 19. and 31.

Ver. 11. The Pope though never so pompous, and thought to be pious, being this beast, we see then what are all his follow∣ers, and these that adore him.

2. He comes up out of the earth, like things that slily do grow, and as did the tares in the Lords field; no marvel then though particular times could not be instanced of Papall Apostasie, seeing that iniquity works in a mystery.

3. c. 9.11. He is also said to come from the bottomlesse pit: let Papists then consider if ever he whom they fol∣low, or his religion, who only came up from the earth and hell, can be a fit guide, or ever will lead them to heaven.

4. Though he be horned like the lamb, pretending sanctity, and to be Christs Vicar, yet he speaks like the dragon; where∣fore his best discovery is by his speech or doctrine, and not by his hornes or pretending.

Ver. 12. Whereas he cause the earth and them that dwell therein to worship the first beast; we see that it is no great marvel to see greatest prevailing to be by hypocrisie and under colour of religion; when Satan changes himself into an angel of light, his Vicar also that sonne of perdition, like Judas, comes, with a haile Master against the Lord Jesus, and his emissaries like lambs in sheeps clothing, being within but devouring wolves.

2. We see the efficacy of that delusion of errour spoken of, 2. Thes. 2. in these who are not elect, and how prone the most are to believe lies rather then the truth.

Ver. 13. Where it is said, that he doth great wonders, non virtute divina (sayes Irenaeus) sed magica operatione. Iren. l. 5. c. 28. We see what Popish pretended miracles proves the Papacy and the Popes to be, and that such were done by the same tricks amongst the heathen: Andreas Bishop of Caesarea, and Are∣thas declare, cited by Ribera on v. 15. saying, hoc autem circa simulacra considerandum est, quod multa eorum & su∣dare & loqui scripta sunt temporibus Graecorum, operatione di∣abolica.

Ver. 14. It is said that he deceiveth them that dwell on the earth by means of these miracles, whereby we are taught not to try then the doctrine which we heare by miracles, which

are deceiving, but as we are taught, Deut. 13.4, 5. to try the miracles what and whose they are, by the doctrine which we have in the word of God, adhearing closse thereto.

2. We see What all Papists are; to wit, a pack of poore de∣ceived people.

3. Seeing he deceiveth, and by deceit so prevaileth, we see then that Antichrist is not an open, but a subtile and secret enimy to Christ, and to the profession of his truth, which should make all to be the more wary, and not to believe every spirit, but to try the spirits whether they be of God or no.

4. By perswasion he urges them whom he has deceived, that they should make up an image to the beast, that had the wound and did live, whereby we see the difference betweene the raising of the old, and the new Roman Monarchy, the Em∣perours did the first themselves by force of the sword, the Popes did the other, perswading a voluntary submission for consci∣ence sake, and by fraud of the keyes, ut quicquid non posside, armis, religione tenet.

Ver. 15.1. His giving spirit and speech to the image, showes unto us againe, that the Pap••cy should rise to such a grandure, by pretending spirituall and pastourall authority over all, and therefore Aquinas before cited, calls it, the spirituall Mon∣archy into which the civil imperiall is changed. on 2 Thess. 2.

2. The causing as many as would not worship the image of the beast to be killed, showes the speciall meanes that has been most used for propagating of Popery, and maintaining it eve∣ry where, is, not the sword of the spiri••, Eph. 6. but the tempo∣rall sword, and bloody plots and persecution.

3. We see by this and the next verse, that it was no marvel in the time of such prevailing and cruel persecution, that there was not a visible and conspicuous Church of true professours; as the Rhemists themselves confesse is not to be in the time of their fancied Antichrist, and Ribera likewise acknow∣ledges.

Ver. 16. We see that as Christ has his marked ones, c 7.3. so Antichrist by an apish imitation he will likewise have his marked ones; whose condition, as the others is happy, so how unhappy theirs is, we may see, c. 14.10.

Ver. 17. By the interdiction of all humane commerce to such as had not his mark, or name, or number of his name;

we see still all the means of cruelty that is used, and has been under Popery, and the strait bloody inquisition thereof, against the professours of the truth, for the suppressing, or finding out.

2. Here we have an answer to their vulgar question, where was our Church before Luther? besides that we may answer, according to their Rainerius testimony, lib. 4. Contra Walden. c. 4. That the Waldenses, (or poore of Lions so called,) had their continuance from the Apostles: and there was no coun∣try wherein some of that profession were nor, living holily, and believing rightly all that was contained in the Apostles creed, yet out of this place we may also answer, that it was amongst these, that are said only to be of the name of the beast, or num∣ber of his name; that is, so accounted or called Roman Ca∣tholicks, but were not of his mark, nor did worship the beast, against whom only is that dreadfull commination, c. 14.10. and these are they likewise who c. 18.4. are called Gods people▪ in Babell for the time, but not, of Babell.

Ver. 18. The Popes lofty stiles to be called the head of the Latin or Roman Church, Titan, or the light of the world, &c. whereby he would paliat, as a deep dissembler the mystery of his iniquity, is that, which as a man is known by his name, discovers him to be the beast here spoken off, and the grand An∣tichrist; and so is Satan and his instruments ever disappointed in end of their wicked designes.

CHAP. XIV.

The Sense or Explication.

BEfore was the description of the Sea and Land beasts, the dragons instruments, their rising and prevailing to the height, and now in this chapter followes their fall, and the ruine of Antichrist, his seat and state, or himself and his kingdome.

This chapter hath three parts. 1. Is showne that in ••he time of these enemies their greatest prevail∣ing Christ had his Church of these who truely and zealously worshipped him, to the 6 v. 2. That the Gospel and light thereof so long suppressed, should at last break forth gloriously by the faithfull preaching thereof; the successe whereof should be Romes downfall, to the 13. v. and 3. The happy condition of the godly, chiefly such as suffered for the truth; and the dreadfull punishment of the wicked, and chiefly the Churches persecuters is set down even to the end; therefore sayes Ribera, the things that are spoken of in this chapter, are written for the comfort of the godly, that because they saw the craft and cruelty of Antichrist (sayes he) now they may heare of their reward, who stoutly strove against him, and herein all do agree, (sayes he)

Ver. 1. ANd I looked, and loe, a Lambe stood on the mount Sion, And with him an hundred fourty and four thousand, having his Fathers name, written in their foreheads.

First then we have in this vision whom John sees. 2. His posture. 3. The place where, and 4. The company or atten∣dance with whom.

1. Then it is a Lamb whom he se••s, by whom Christ is meant, as, c. 5, 6. Has been formerly showne, which title here showes what he had been in the time of his by gone long suffer∣ing patience, and that now he whom Antichrist coun∣terfeited in his hornes, was now come to be his utter over∣throw.

2. His posture is standing. 1. As being now risen on foot, according to that prayer of the godly, let the Lord arise and his enimies be scattered. 2. To show his readiness now to deli∣ver his Church and propagate his Gospel.

3. The place, is mount Sion, which signifies his Church, see why it is so called in the application, or lessons: as we see Psal. 2.6. with whom he has promised to be by a stable pre∣manence to the end of the world; and therefore is said to stand on mount Sion.

4. His company or attendance, are. 1. Described from their number; to wit, 144000. the same which we have of the sealed ones, c. 7.4. a definite being put for an indefinite, and whereby the whole Church of the true Israelites, and elect are understood. 2. They are described from their badge or mark; to wit, his fathers name written in their foreheads. 1. In op∣position to the mark of the beast. c 13.16. 2. By allusion like∣wise to the manner of men, as Revel. 3.12. Who use to put their name upon that which is eithe•• bought by them, and they would have thereby distinguished from other mens goods; as Merchants do on their wares; or else which is deare and pre∣tious to them, as silver or gold vessels and the like; and where∣by our Saviour would give us to understand. 1. That we are his fathers propper ••ods and not our owne, bought with a pre∣cious price▪ even his owne blood, and whom, by the sealing of his spirit he will have to differ from the rest of the world. 2. As also that we are precious in his sight, and deare to him, as vessels of honour to be laid up in his heavenly king∣dome.

This name also is said to be written in their foreheads, thereby si••nifying that they did professe and practise only that worship which the father in his word hath taught; therefore sayes Ribera, in fronte habent quia non erubuerunt testimonium domini nostri Jesu Christi, neque patris ejus, frons enim sedes est verecundiae.

Ver. 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 harpes harping with their harpes.

3. They are described from their exercise or manner of worship, and 1. That it is, a voice from heaven; that is, in a heavenly and spirituall manner, which voice is compared to three things. 1. To many waters; that is, as sayes Ribera, magnae multitudinis, as proceeding from sundry sorts of people, nations and tongues, as is expounded, c. 17.15. 2. To thun∣der, as being loud in the Lords eares; as likewise sayes Ribera, quae terrebit maxime sectatores Antichristi. 3. To the harping on harpes, being as sweet in Gods eares, as musick is to mans, and as we have the like expression, c. 5.8.

Ver. 3. And they sung as it were a new song before the throne, and before the foure beasts, and the Elders, and no man could learn that song, but the hundred and fourty and foure thousand which were redeemed from the earth.

2. This manner of their worship is described, from the nature thereof that it was a song of praise, and a new song, because for a new benefit; to wit, their deliverance from Anti∣christian tyranny, performed by new creatures, 2 Cor. 5.17. and coming from a new spirit or heart, E••ek 11.19.

3. Of this song it is likewise said. 1. That it was sung before the throne to shew the reverence and sincerity where∣with they performed the same, as in the sight of the glorious and great God, the Judge of all men, and who is the searcher of the heart. 2. B••fore the foure beasts and the elders; that is, in the congregation of the Lords Saints and servants. 3. It is said that no man could learne that song, but the 144000. which were redeemed from the earth, to show that such is the nature of heavenly and spirituall exercises that none can per∣forme them aright, but such as are spirituall and heavenly di••∣posed;

even as things that are learned by the eare, can not be learned by them who want the faculty of hearing: where also by the way the vitiositie of the latin vulgar is to be remarked as Ribera acknowledges, which has dicere, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, discere.

These also are said to be bought or redeemed from the earth, and v 4. to be redeemed from among men, this latter expound∣ing the former, that is from the number of these that are only fil iterrae or earthly minded, and shall have no other for their inheritance, but what portion they have of the earth here.

Ver. 4. These are they which were not defi∣led with women: for they are virgins: These are they which follow the Lambe whithersoever he goeth: These were redeemed from among men, being the first fruits unto God and to the Lambe.

He proceeds farther in the description. 1. Saying, these are they who have not defiled themselves with women, for they are virgins, which Ribera and other Jesuits restraine only to bodi∣ly chastity, and such as leade a single life, excluding conjugall estate, but 1. The words make against them, for it is said; they who have not defiled themselves with women, which ma∣riage does not, seeing by the Apostle it is called the bed unde∣filed. 2. The meaning of the words. 1. Expounded by the Apostle, 2 Cor. 11.2. where all Gods people are called virgins; that is chaste worshippers in opposition to spirituall whordome, which is idolatry. 2. As they are expounded by fathers, (for so sayes Augustin and with him Beda on this place,) Virgines hoc loco non solum corpore castos intelligimus, sed maxime omnem ecclesiam, q••ae puram fidem tenet, and thereafter, quae non pollu∣erunt se mulicribus, hoc est, (sayes he) re unciarunt cupiditati∣bus carnalibus, nec adhaeserunt idolis, sed sunt virgines spiritu∣aliter quarum s••onsus e•• Christus. This same also is the expo∣sition of Ambrose on 2 Cor. 11.2. 3. As they are also so ex∣pounded by the Jesuit Alcasar on this place of the Revelation. Lastly, Their excluding of conjugall estate is against reason and scope of the text, for these 144000. represent the whole

true Church, amongst whom to say that there were none of conjugall estate, were most absurd.

2. He sayes, these are they who follow the Lamb whither∣soever he goes, not that Christ by a locall motion goes hither and thither, and that they so follow him, but as Augustin ex∣pounds. Aug l. de Sancta virg. c. 27. cited by Ribera, (to whom Primasius, Beda and Ausbertus assent) quid est eum sequi, nisi imitari, (say••s he) hunc enim eum in eo quisque sequitur, in quo imitatur. It is then by imitation that they follow him, as the Apostle speaks, 1 Cor. 11.1. 2. This is spoken in opposition to these who followed the beast, all which time, as is said, Joh. 10.5. they would follow no stranger, but both in purity of doctrine as the voice of their shepherd; as likewise in holinesse of life, as the footsteps of their shepherd, they would follow only the Lord Jesus Christ.

3. He sayes, these are they who were redeemed from among men•• that is, the corrupt masse of mankinde, wherein by na∣ture and transgression all were alike, but the distinction is by free grace, and the decree of the Lords election; being (sayes he) the first fruits unto God, and to the Lamb, alluding there∣by to that of Levit. 23.10. and called so. 1. In regard of their paucity, like a few sheaves in comparison of the whole harvest. 2. In respect of their sanctity by separation and oblation, they being the Lords portion, and 3. In respect of their surety, for the Lord will maintaine his owne portion for ever.

Ver. 5. And in their mouth was found no guile: for they are without fault before the throne of God.

Lastly, they are here described from their sanctification, & ju∣stification being holy both ways. 1 Then among many proofs of Sanctification they are described by this as one; to wit, truth & sincerity of their speech and profession. 1. In opposition to Antichrists practise and his followers, who is a deceiver, c. 13.14. 2. Being conforme herein with Christ their head, in whose mouth was found no guile, 1 Pet. 2.22. 3. Being herein, and kything true Israelits (like Nathaniel) in whose mouth there is no guile, Joh. 1.47. nor in their life hypocrisie, but uprigh nesse in word and deed, profession and practise to∣wards God and man.

Next, it is said, that they are without fault before the throne of God, the greek is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, irreprehensibiles, or without blame, as the same word is translated, Eph. 1.4. and Col. 1.22. which is done,

1. By not imputing their faults or sinnes unto them, as Psal. 32.1.

2. By imputing Christs righteousnesse to them, Rom. 5.19. given to them by the father unto justification freely by his grace, Rom. 3.24. and received by them by the hand of faith, Rom. 3.28. that so (as the Apostle speaks, 1 Cor. 1.30.) he may be to his elect, righteousnesse, sanctification, and re∣demption.

Ver. 6. And I saw another Angel fly in the middest of heaven, having the everlasting Gospel, to preach unto them that dwell on the earth, and to every nation, and kinred, and tongue, and people.

Followes now the second part of the chapter; to wit, the breaking forth at last of the light of the Gospel, by the faithfull preaching thereof by the revived witnesses; to the downfall of mystical Babylon, and clearing of sunne & aire, that were so long obtuscate and darkened, by that smoke that arose out of the bot∣tomlesse pit, as we have it, c 9.2.

This is said to be done by three Angels, and their three severall proclamations, the number of three being a full and compleat number of witnesses; and thereby signifying that the Lord should stirre up after his two or few first witnesses killed by Antichrist, c. 11.7. A sufficient and good number to op∣pose him, and bring down his Kingdom of darknesse, and pro∣pagate the Gospel of Christ.

First, then by these severall Angels, faithfull Pastours are to be unde••stood, as we see them so called, Rev. 1.20. There∣fore sayes Ribera? In angelo significantur veri praedicatores, à Deo missi, qui nuncii Dei sunt, & illis temporibus diabol•• & praedicatoribus Antichristi, pacem & securitatem pollicentibus, diem judicii eorum jam adesse clamabunt, and thereafter he sub∣joynes, saying, quod autem de hoc angelo dicimus, id de secundo & tertio intelligendum est.

Next, of this first Angel it is said, that he did fly in the midst of heaven. 1. By heaven frequently the true Church being meant, for the reasons before specified, as by the earth in opposition, the earthly sort are signified; this showes then that these men; and not Antichrists locusts, are the pastours of the true Church, as also from whence they have their calling. 2. This Angel is said to fly in the midst of heaven. 1. To shew the alacrity and diligence of these pastours and teachers in do∣ing the Lords work. 2. The celerity or swift passage that the light of the Gospell shall have by Gods blessing on their paines, which the Apostle exhorts the Thessalonians 2 Thes. 3.1. to pray for on their part, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or that the word of God may runne, or as here flee through the world. 3. The impossibility of Antichrist and all his adherents to impeade the course thereof, more then the course of the Sunne; whereof is mention, Psal. 19.5, 6. or of an Angel fleeing in the midst of the heaven. 4. Per medium caeli volat, (sayes Ribera) ut ab omnibus videri audirique possit. Whereas before, like Obadia'hs Prophets whom he hid in caves, or Eliah who fled, they behoved to lurk (as Ribera grants the true Church shall be in the time of Antichrist, in Apoc. 14. p. 459. and the Rhemists, on 2 Thes. 2.3. and Rev. 12.6.) unseen or heard by their enemies; till it should come to passe, which is spoken, Isa 30 20. saying, thy teachers shall not be removed to a cor∣ner any more, but thy eyes shall see them, or as it was said to Eliah by the Lord; go, sh••w thy self to Ahab. 1 Kin. 18.1.

The message which this Angel brings; or that which he preaches is not mens inventions, nor Popish traditions, nor legends of lying miracles, or the like; but it is the eve••lasting Gospel, so called. 1. From the author thereof, who is the e∣verlasting and eternall God. 2. Against the calumny of the novelty of the truth thereof, which has been usuall to its adver∣saries to object, as we see Act 17.19. 3. Because to all peni∣tent believers, it promiseth and offereth life everlasting; and works that in us which brings us thereto. 4. Because the truth therein contained, is of everlasting indurance, one jot whereof shall not perish, (1 Pet. 1 25.) so that it is great folly to the enemies thereof to oppose the same, or seek the overthrow thereof; and wherein as Gamaliel sa••••, they do but fight a∣gainst God, and that which is eve••lasting, Act. 5.39. 5. It is called everlasting, quoniam non erat periturum aut alia lege

antiquandum, ut vetus testamentum (saith Ribera) to which we may adde that, 6. It is called eternall, because the sub∣stance, thereof; to wit, Christ crucified, preached thereby un∣to all for salvation; was from all eternity in the decree of the father appointed to be he only, by whom we shall attaine to life everlasting, and 7. In opposition to Antichrists lyes and er∣rours.

Next, this Angel is said to preach this Gospel to them that dwell on, the earth, the same before being clasped and sealed up, as that book, c. 5.1. in an unknown tongue, and under strait prohibition that laicks should not read the same; and images the work of errours. Jer. 10.15. and a teacher of lyes, Hab. 2.18. with mens traditions and lying legends being substitute in its place.

The persons then to whom it is preached, are they that dwell on the earth; and every nation and tongue and people, relation hereby being had to, c. 13.7, 8, and 14. Where it is shown that all these were deceived, and made to worship the beast; to these then is the Gospel preached for the reclaming them from their errours and idolatrous practises; & that thereby they may be raised from earthly to heavenly things, and from that which is temporall here, to that which is eternall here∣after.

Ver. 7. Saying with a loud voyce, Fear God, and give glory to him, for the houre of his judge∣ment is come: and worship him that made hea∣ven and earth, and the sea, and the fountaines of waters.

Followes here more particularly the tenour of this Angels proclamation, wher••in we have. 1. The manner. 2. The matter thereof. The manner is with a loud voice, denotating, courage, fervency and freedome; therefore (sayes Ribera) prae∣dicabitur magna contentione animi propter rei ipsius magnitudi∣nem, & ut nomen latere possit.

Next, the matter is. 1. To feare God, as if he would say (sayes Ribera) ne temeatis Antichristum aut ejus minas, feare nor Antichrist any more, his Papall curses, his fained pur∣gatory, or bloody cruelty, who has power only to kill the body;

but feare God with that reverentiall feare, as Angels feare him, and with that filial feare, and of a holy solicitude where∣with the godly feare him.

Next, give glory to him, the glory of our free election, not for foreseen works, the glory of our effectuall vocation; not by freewill, the glory of justification; nor by any righteousness in us, the glory of our sanctification, without any merit of con∣gruity and the work of our glorification, without any merit of condignity. No glory then in the whole work of our salvation, in part or whole is to be given or ascribed to our selves or others, to Saint or Angel, but to God alone; and this is the only true doctrine of this everlasting Gospel.

The reason why all glory should be given to God, is set downe to be this, for the hour of his judgement is come; to wit, whereby he is to judge and punish Antichrist and all his followers, who sacrilegiously before had defrauded God of his glory, and ascribed it partly to himself blasphemously, and partly to others, of which judgement we have, c. 15.4.18.4. & 8. & 19.2. Seeing therefore that the hour of his judging these who had robbed him of his glory was come, & that he was not any more to endure that indignity unpunished severely; ther∣fore he exhorts all by his faithful preachers to give him his own glory, wherein being a jealous God he will share with no other.

Thirdly, (sayes this Angel) worship him that made hea∣ven and ea••th, the sea, and the fountaines; that is, the creatour of all, both great and small, as the sea and fountaines are, as we have it, Jer. 10.11, 12. so that (as the Prophet showes there) religious worship is dew to no creature in heaven nor on earth, but only to him who hath made the earth by his power, and established the world by his wisdome; which doctrine of the Angels here directly also crosses Popish idolatry of worship∣ping so many things; as Saints, Angels, Images Reliques, the host and such like; whereof most a••e dead sensless creatures, which howsoever they would excuse by a distinction of Latria and Dulia, yet that of Gal. 4.8. fully condemnes them, where the Apostle charges the Galatians, that in the time when they knew not God, they gave Dulia, or religious service to those who by nature were not gods.

From which proclamation of the Angels, which containes the summe of the Gospel, we reason against Popery, thus. That is true religion only according to the Gospel, which gives all religions feare, glory and worship to God alone. But

such is not Popery, because (as has been said) it gives not all the glory of mans salvation to God, but admits co-partners, man himself has merits and satisfactions, the merits and satis∣factions of others, as of supererogation, and specially the Vir∣gin Mary; to whose milk and mercy they ascribe as much as to Christs blood and merit.

Neither worship they the creature only, but likewise many sensless creatures, being therein more sensless themselves, as has been already said; whence it followes, that the Popish religion is not the true religion according to the Gospel.

Ver. 8. And there followed another Angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drinke of the wine of the wrath of her fornication.

Follows the second proclamation denouncing the fall of Baby∣lon. 1 Ingeminated, and 2. After a Prophetical manner, using the preterit for the future, to shew the certainty of the fall thereof, which comes in propperly after the restoring of the Gospel; as Dagon ••ll before the ark when it came in into his Temple, and the walls of Jericho fell upon the blasts of the ramme-horn-trumpets. First then we have to consider how this word Baby∣lon is to be taken; whereunto Ribera and all Romanists agree, non hic proprie accipi, sed figurate (sayes he) so that it is not the old Chaldean, but the new mysticall Babylon that is here meant. Next we have to consider what this Babylon figureth, or is understood thereby. The Rhemists and some others would have it to signifie the city or whole company of the wicked, over which Satan rules, and which is opposite to the city of God, the new Jerusalem, or society of the godly; but Ribera refutes this by three strong arguments, saying. 1. This Babel made all nations drunk with the wine of her fornicati∣on, and what a sense were this, the whole company of the wicked, made the whole company of the wicked (to wit all na∣tions) drunk. 2. When Babel shall be destroyed, these who committed fornication with her shall stand a farre off and la∣ment her, therefore they must be without her, and not the same with her, nor the destruction of both in one hour, as is said,

c. 18.10, 3. How can the whole company of the wicked be said to sit on seven hills, and to have ten Kings that shall be their supporters, and differing from them? Therefore the Je∣suits themselues are forced to confesse that by Babylon here, and elsewhere in this prophecy Rome is to be understood, which Viega and Ribera plainly affirmes, saying, Romae conveniunt omnia aptissime quae in hoc libro de Babylone dicuntur, & illud imprimis quod alii convenire non potest, septem capita, septem montes sunt, super quos mulier sedet; and againe, nam si quaedam ex singulis (sayes he) vel in congregationem malorum, vel in aliam urbem convenire possunt, omnia profecto nisi in Romam non conveniunt. (Ribera in Apoc. c 14. p. 444. & 445.)

The next then which we have to find out, is, Rome of what time is it to be understood; and first Bellarmin who proves by many testimonies of scripture and Father•• that by Babylon here Rome is to be understood, yet to eschew that it is not Rome in the present estate thereof under the Popedome; he shifts the matter thus, that it is not Roma Christiana sed eth∣nica, but 1. Both Vicga's and Ribera's words herein controlls him, saying, from the 12. chap. to the 20. Tota haec secunda pars hujus libri, (sayes Ribera) ad Antichristum & Antichristi tempora pertine••, (Rib. in Apoc. 12.) who, in the time of Rome heathen, was not yet come. 2. They reason from th•• ••inall and totall ruine thereof that never came on heathen Rome, that it is Rome in the future estate thereof (after the heathenish time thereof) that is to be understood, for so sayes Ribera, deinde etiam admonere nos (voluit, ut quamvis ••ultas videremus ejus∣dem urbis ruinas & captivitates, intelligeremus nondum dig∣num supplicium accepisse immania ejus facinora, donec adven∣tante jam saeculi fine omnino deleatur. (Rib. in Apoc. 14. p. 452. 3. They set downe the causes of this totall and finall ruine of Rome in the latter dayes, that the same are the like causes which provoked God to wrath against heathen Rome; to wit. Idolatry, and bloody persecution of the true worshippers of God, for so sayes Ribera, ex quo etiam manifeste perspicitur peocata quae extremo tempore patrabit, omnino similia futura iis quae fecit cum imperium tenebant imperatores; therefore also sayes Viega, hoc nobis dicendum est cum Aretha, Ansberto, Pri∣misio & Ambrosio, Idololatriam urbis Roma hic designart, de∣fecturamque esse Roma •• à side, atque ideo futuram esse habitati∣onem daemoniorum, & non tantum propter priora peccata eam conflagraturam esse magno incendio (sayes Ribera) ut ante dixi∣mus,

sed etiam propter illa quae extremis temporibus est commis∣sura, quod ex Apocalipseos verbis adeo conspicuum est, ut ne stul∣tissimus quidem negare possit Viega in Apoc. 18.

It rests then, if Rome under the Papacy be guilty of the like sinnes; to wit, idolatry and perlecution of Gods true worship∣pers; whereof it was guilty under the Roman Emperours, thence then it will follow (if this be proved) that Rome under the Papacy is now the seat of Antichrist, and that mysticall Ba∣bel here spoken of, which under the said Papacy as the last head thereof shall with the same go to utter destru∣ction.

First then that Rome under the Papacy is guilty of idolatry is more nor clear. 1. By their doctrine. 2. By their practise, first then this is the doctrine of the Roman Church concern∣ing images, to give them religious adoration; as it was decreed in the late councell of Trent, under Pius the 4. Sess. 9. and that they ought to be worshipped properly, that is, as they are considered in themselves, so that the worship stayeth it self in the image, for if the image) sayes Bellarmin (were not to be worshipped but impropperly; to wit, because before it, in it, or by it, that which it represents is adored; then surely it might be simply denyed (sayes he) that images should be worshipped at all. (l. 2. de imag. c. 21 &. 23.

Yea moreover they teach that images should be worshipped with that same worship, as those whom they represent; and therefore the images of God or Christ with Latria, for so does all their schoolmen almost, teach (sayes their Bishop Peresius) as Aquinas p. 3. q. 25. art. 3. Alex. p. 3. q. 30. art. ult. Azorius instit. moral. t. 1. l 9. c. 6. Bonavent in 3. sent. dist. 9. and others. (de trad. p. 3.)

Next their practise is such, that as their owne Cassander sayes. It is more nor manifest, then can be exprest by words, that the worship of images is come to that height of adoration, that the very Pagans have given to their idols (sayes he) neither is it of any worth; the excuse which some pretend, that they give this worship not to the images, but to them whom they repre∣sent: for this colour (sayes he) the Pagans also used for their idolatry, as we see in Arnobus, and Augustin l. 3. de doct. Christiana, c. 7. Yea they so dote upon images (sayes their owne Gabriel Biel) that people beleive a certaine deity to be in them, whereby they are able to work miracles, and confide more in these (sayes their own Polidor Virgil.) then in Christ

himself. (Consult. de imag. art. 21.) in ean missae lect. 49. l. 6. de invent. rerum. c. 1 3.)

The worshipping of Saints in like manner is come to that height of idolatry, that they worship no otherwise their he & she Saints, (sayes their owne Vives) then they do God himself; neither see •• in many things, what difference there is (sayes he) between their opinion of Saints, and that which the very hea∣then had of their gods. (in l. 8 de civit. dei. c. 27.)

And as for the Virgin-Mary, they not only pray to her to forgive them their sinnes, but to command her Sonne to grant what they desire; but ascribes mercy to her only, and that the Lord has parted his Kingdom between her and him, and re∣served justice only to himself; so that 'tis lawfull to appeale (sayes Bernardin de busto) from the Sonnes justice to the Mo∣thers mercy, and have made the plaister of the soules cure to consist, of the mothers milk mixed with the Sonnes blood. (in rom. miss. O Fylix puerpera &c. Biel in commiss. lect. 80. Amphitheatrum honoris, Caroli Bonartii.

I omit their grosse adoration of fained reliques, with their idolatrous adoration of their breaden god; the host, as if it were Christ, which the Jesuit a Lapide on Isa. 7.14. blas∣phemously sayes, the Priest by consecration, as an••ther Vir∣gin Mary in the work of incarnation, doth beare and bring forth.

Secondly that Rome under the Papacy is guilty of bloody cruelty, in urbe ipsa (as Ribera speaks) & eju•• auctoritate at∣que imperio in omnibus provinciis, whereby the whoare is drunk with the blood ••f the S••ints, is notorious likewise by these her owne witnesses. (in Apoc. c. 14. p. 451 in fine.)

First, of the ninth hundreth year and after a charter-monk, the author of fasciculus tempo um crieth out thus on the Aposto∣lick sea (as he calles Rome) amongst other haynous crimes. O what persecution is now? Alas, what company, what as∣sembly; yea, what man may be now secure (sayes he)? and a little before. O worst times that ever was (sayes he) wherein the godly man does perish, and truth is decayed amongst the sonnes of men. (f. 49.)

And in the life of Pope Innocent the third, he sayes, that a hundreth thousand of the Waldenses were partly slaine by the Earle of Mount-ferrat assisted at the Popes command with Bishops and Abbots, and partly put to flight, which bloody persecu••ion was againe renewed (as Thuanus testifies,) lib. 27. hist.) anno. 1560.

As for later examples, the bloody Wars of Bohemiah, that were before the Councel of Basil; those likewise of Germanie, in the time of Charles the fifth Emperour; the bloody league of Trent, and event thereof in France by the Guisian faction, the Massacre of Paris, and elsewhere through France, wherein thirty thousand were murdered; the cruelty of Duke de Alvah in the low Countreys, the Inquisition of Spaine, Queen Maries cruelty in England, the intended cruelty of the Spanish Armado in eighty eight, and Gunpowder-treason, 1605. and the late cruel Massacres in the rebellion of Ireland, all these (I say) are clear and sufficient proofs of the cruelty of the Roman Sea under the Papacy.

And as f••r other sins and horrible impieties, whereof Rome is guilty, both in head and members, I have spoken of already, on. c. 11.8. and 13.2.* 1.4 where Platina the Popes Secretary plainly professes, saying, Our sinnes are come to that height (says he) that there is scarce any place left to God for mercy, &c. yea, Whatever impietie (sayes Petrarch) or wickednesse of manners the whole world in any place ei∣ther has, or has had,* 1.5 thou mayest see them gathered together in one. I might to this purpose likewise adduce, Mantuan de calami∣tatibus temporum, Clemangis de corrupto ecclesiae statu Marsilius Pataninus, in his defensor Pacis, with divers others, all Roman Write••s; by all which that has been said, it is cleer what Rome now is under the Papacy, and how truly Ribera speaks, saying (in Apoc. 14. p. 456.) Itaque dum sub pontificis maximi do∣minatu fuerit, longè aberit ab hujusmodi sceleribus.

This Babylon also is after a singular manner called, that great city, with which none might compare in Johns dayes, and which (that we may know the same the better) c. 17, 18. is called again that great City which reigneth over the Kings of the earth.

The cause of whose fall and utter ruine is here likewise set down, to wit, b••cause she made all Nations drink of the wine of the wrath of her fornications. 1. By fornications, her ido∣latries being understood, and apostasie from the truth, by hold∣ing whereof the Church is a chaste Virgin to Christ, therefore sayes Ribera on this place, Polorum cultus maxime hoc nomen obtinet quoniam tunc maximè anima recedit à Deo, & diabolo se tradit corrumpendam, therefore idolatry is called the

worshipping of the devil, chap. 13, 4. and 1 Cor. 10.19, 20.

2. As Idolatry and false worship is called fornication or spi∣ritual whoredome, which is pleasant to flesh and blood, so it is called, the drinking of wine. 1. To shew thereby, as the drink∣ing of wine is pleasant, Prov. 23.31. so is errour and idolatry pleasant to the natural man, being a sensual religion, and therefore no marvel to see multitudes run after it. 2. As wine inflames, so does idolatry with a blinde and mad zeal, as we see in the peoples making the golden calf, and in the Priests and worshippers of Baal. 3. As wine and strong drink is de∣ceiving, stealing upon the drinker, and making him drunk be∣fore he be aware, so is errour and idolatry, therefore it is said of the second beast, c. 13, 14. that he deceiveth them that dwell on the earth. 4. When one is drunk, it is in vain almost at that time to councel them or make them know their errour, as we see in Abigals dealing with Nabal, even so those that are drunk with the errours and superstition of Popery, it is no marvel that the paines that are taken for reclaiming of such be rejected by them, or prove unprofitable, because they have drunk in errour so deeply, and are drunk with the wine of the whoores fornications, and so are (see Hos. 4.11.) spiri∣tually as it were benumbed, and cannot know or acknowledge their errour. 5. As wine wherewith one is drunk, biteth like a Serpent (sayes Solomon) and stingeth like an Adder, Prov. 23.32. both which are venemous, and bring torments and death in the end, so does errour and idolatry, unrepented of and forsaken, torment to the soule in end, and death ever∣lasting.

3. This wine that Babylon gives to drink, is called the wine of wrath. 1. Because it brings Gods wrath on them that drink it, as we see, ver. 10.2. Because it inflames them, and inrages such who are drunk therewith, with wrath and cruel fury a∣gainst all their opposites, who professe the truth, as their bloody murders and massacres can testifie.

Ver. 9. And the third Angel followed them, saying with a loud voice, if any man worship the beast and his image, and receive his mark in his forehead, or in his hand.

Follows here the third Angels proclamation, wherein we have, 1. The manner, 2. The matter thereof. First, then the manner is with a loud voice, noting thereby, 1. The zeal and boldnesse of such faithful Pastours whom God should raise up, who should be couragious for the truth. 2. The obstinate disposition of seduced Papists for the most part, who are so deaf as it were, to such threatnings or forewarnings, that the same must be uttered with a loud voice.

Secondly, the matter is a dreadful denunciation of the wrath of God against all those who shall worship the beast and his image, and receive his mark in their fore∣head, or hand. Of the meaning of all which we have spo∣ken before.

10. The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation, and he shall be torment∣ed with fire and brimstone in the presence of the holy Angels, and in the presence of the Lamb.

Here then we have in this denunciation, or Di∣vine anathema tacitly opposing (as it were) that papal anathe∣ma used against the Professors of the truth, when he accurs∣eth them all on the Thursday before Easter yeerly. 1. What is denounced, to wit, that they shall drink of the wine of the wrath of God. 2. The quality of this wrath, to wit, with∣out any mixture with mercy. 3. The measure of it, to wit, a cup of indignation. 4. The effect of it, to wit, torment, as by fire and brimstone. And 5. In whose presence, to wit, the holy angels and of the Lamb.

First, then that which is denounced is that as they drank of sinne, which was the wine of Babylons fornication, so they should drink of punishment; wine for wine, but wine of the wrath of God. It was poysonable sweet wine that they drank first, but this shall be sharp and soure wine which they shall drink of next, and most justly such, because, as the Lord sayes, Isa. 5. He looked for sweet grapes at their hands who carried the Christian Name, and claimed to be his Church, but, Behold foure grapes, therefore of such grapes as they gave to him, such wine he gives back to them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, furoris & indignationis, as we have it, Ps. 74.9. and Jer. 25.15.

Secondly, the quality of this wrath, is, without mixture, to wit, of any mercy, therefore (says Ribera) non erat mistum divinis miserationibus Whereas the cup that the Lord gives to his own full their sins, is for their mixture, as the Psalmist speaks, Psalme 75.8. temper'd by his Fatherly and me∣dicinal hand with the sweetnesse of mercies, and comfort in the end.

Thirdly, the measure of it is a cup of indignation, full to the brim, because of their filling the cup of their iniqui∣ty, wherein in like manner the Lord shews a great difference between his punishing of the wicked in wrath, and the correct∣ing of his own in love; upon whom he will lay no more then they are able to beare, and whom ever he corrects in mercy and measure.

Fourthly, the effect of their drinking of this cup of the Lords indignation, is torment, and that in the highest degree, as of burning by fire, joyned with brimstone as the fewel there∣of, which is sa d to be, 1. Most noysom to the eyes. 2. Loath∣some to the smell. And, 3. Most sharp in burning, therefore says one of it, facillime incenditur, percinacissime fervet, & difficilli∣me extinguitur.

Fifthly, this their tormenting shall be in the presence of the holy Angels, and of the Lamb, 1. Of the holy Angels in whose sight they sinned, and in whose sight they should be punished. And 2. Of the Lamb, against whom they sinned in following his enemy Antichrist in deed, while as they pro∣fessed that they followed Christ in words, therefore sayes Ribera, & ante conspectum agni, ut scilicet, videat quas poenas sibi dent illi, qui se sprero, antichristum sequi maluerunt, & ipsi magìs crucientur, intelligentes se ab eo videri, as we see, Luke 13.28.

Vers. 11. And the smoak of their torment as∣cendeth up for ever and ever. And they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name.

Follows here the amplification of their Judgement and tor∣ment from the eternity thereof, shewing that it shall be

both easlesse and endlesse. First, then he sayes that the smoak of their torment ascended up for ever and ever, not that pro∣perly to speak there is any smoak in hell, bec••use smoak pro∣ceeds from the resolution of the matter which by fire is consumed; no which thing is in hell, else the fire there sh••uld sometime be extinguished, bu•• smoak, here is either a meto∣nimy of the signe for the thing signified; as smoak is a sure signe, that where it is, the••e is fire; and so the sense is, that the fire, wherein they are tormented, shall be evermore. Or, 2. That with this fire wherein they are tormented is perpetual smoak and darknesse, so that they have not so much comfort therein as of any light, and this smoak shall torment them as well as the fire, and therefore is called the smoak of their torment, that is the smo••k that torments them.

Next, it is said that they have no rest day nor night, so that as it is endlesse, so here it is easelesse, and albeit it be them perpetual night, yet here here he speaks after our manner of speaking, who mean thereby a perpetual indu∣rance of a thing without intermission, as we shewed before, c. 7.15.

Ver. 12. Here is the patience of the Saints: Here are they which keep the commandments of God, and the faith of Jesus.

Here follows the third part of the Chapter, wherein is set down the description from patience, faith and obedience which they had in their life, and their happy estate of rest and remuneration which they have after death.

First, then he sayes here is the patience of the Saints, (of which words we spake before, chap. 13.10.) under temptation and persecution by Antichrist, tryed by God, brangled by Satan, seene by others, and held fast by themselves. Therefore (sayes Ribera) hic spectabitur & ex∣animabitur patien••ia sanctorum, si non sinant se ullis terro∣ribus Antichristi à via recta dimoveri, sed semper custo∣diant patienter & perseveranter m••ndata & fidem Jesu Christi.

Next they are described from faith and obedience, which God having joyned together in those that are truly the

Saints of God are never found separate, and serves as a Shibboleth to discerne between them and counterfeit hypo∣crites.

Ver. 13. And I heard a voice from heaven, say∣ing unto me, Write, Blessed are the dead which die in the Lord, from henceforth, yea, saith the Spirit, that they may rest from their labours, and their works do follow them.

Follows here the happinesse which they enjoy after death, wherein we have, 1. The proposition, Blessed are the dead &c. 2. The confirmation of it, partly prefixed, being a voice from heaven, and commanded to be written, partly intermix∣ed, even so sayes the Spirit.

First, then it is by a voice from heaven, and when heaven speaks, earth should hear and not doubt of the truth thereof the utteter of which voice is herafter said to be the Spirit, but where is the Spirits voice to be heard? in Scripture, therefore John is bidden write it. 1. To assure the godly the better of the comfort thereof. 2. To refute the erroneous judgement of Antichri∣stians, who judged such to be damned hereticks. And, 3. To be a perpetual and registrate verdict from heaven against their hellish, or rather heathenish Purgatory.

In the proposition it self we have to consider, 1. Who are blessed. 2. What kinde of blessednesse is here meant. 3. When they attain to it. And 4. Wherein it consists.

First, then those who are blessed are they who die in the Lord, and who, 1 Thes. 4.14. are said to sleep in Jesus, and v. 16. to be dead in Christ, by which all the godly are meant, who live in the Lord, and he in them, Indeed the Rhemists, to avoid the force of these words against purgatory, expound this to be only meant of Martyrs. But, 1. The words are not, Blessed are they who die for the Lord, but who die in the Lord, as all the godly do. 2. Viega proves the contrary out of the ancients, as Ambrose, Haymo, Beda, and specially Bernard, saying, non soli beati praedicantur qui pro domino moriuntur si∣cut martyres; sed qui in domino moriuntur sicut confessores. 3 Ac∣cedit etiam ecclesiae authoritas (sayes he and Ribera with him) quae in officio defunctorum hoc utitur testimonio, ad cujusvis me∣moriam

celebrandam. 4. Communis fere expositorum sententia est (sayes Ribera, and with him Lorinus) quam etiam Andre∣as Cesariensis sequitur, haec de omnibus justis dici, and thereafter, & est hic sensus ad id quod Apostolus agit aptissimus (sayes he) quoniam & priorem illum complectitur, & latius manat, ac ad omnes justos pertinet.

S••condly the blessednesse that is here meant, is, beatitudo, non viae sed patriae, non in spe, sed re, non in expectatione, sed fruitione, consisting in that beatifical vision of God, his com∣fortable approbation, their blessed association, and eternal frui∣tion of fulnesse of Joy and pleasures for evermore.

Thirdly, the time of their fruition hereof, is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a modo, from henceforth (sayes the Spirit,) id est à tempore mortis (sayes Ribera) ut exponunt, Ambrosius, Haymo, & Be∣da, q••i etiam affert illud, Ps. 126.2. cum dederit dilectis suis somnum ecce haereditas domini, and thereafter he sayes, (a modo requiescunt a laboribus) qui dicit hoc, ostendet, quod ante, nequa∣quam debent cessare à laboribus, sed cum nihil ad laborandum re∣manserit, tunc perfectam quietem percipere.

To this likewise do the Fathers assent, as Dionysius Areo pa∣gia, lib. de ecclesiae haerarchia. c. 7. Justin Martyr. q. 75. Aug. medit. c. 22. & l. 20. de civit. Dei, cap. 15. and othe••s.

Bellarmine in like manner sayes thus, lib. 1. de Sanctis c. 3. The Apostles reasoning, 2 Cor. 5.1. is most excellent, to wit, this, If this mortal life perish, statim habemus aiiam longè me∣liorem in coelis, and upon Dionysius Areopagita's words ci∣ted by him, c. 4. nota (sayes he) Dionysium dicere animas sanctorum, statim a morte hominis consequi immortalitatem. Which circumstance of time by the testimonies adduced ac∣cording to this place of Scripture, cleerly overthroweth Purga∣tory. See also Ribera hereafter on the words, (and their works follow them.)

Fourthly, this blessednesse of the Saints consists in these two. 1. Rest from their labours in their general or particular calling here, in doing or suffering, their eternal Sabbath be∣ing now come. And 2. In their remuneration, exprest in these words, and their works follow them, which are said to follow; 1. Because when all other things forsake them in death and judgement, good works in their remembrance before God, as is said of Cornelius almes, &c. accompanies them unto his tribunal, as we see, Matth 25.34. 2. Because the godly,

though they do good works, yet they set not them before themselves, nor before God with the proud Pharisee to glory of their merit, but with the Apostle, Phil 3.13. by a holy oblivion they set them behind, and therfore they are said to fol∣low them. 3. (sayes Ribera) maluitque dicere 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, id est, cum ipsis, ut intelligeretur peracto labore (note this against Purgatory) continuo praemium adesse, quam 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sicut decendum videbatur.

Ver. 14. And I looked, and behold, a white cloud, and upon the cloud one sate like unto the Son of man, having on his head a golden crown, and in his hand a sharp sickle.

Follows here the fourth part of the Chapter, wherein after the preceding desciption of the blessed estate of the godly, is set down the woful estate of the wicked, and the time when they shall drink of the wine of the wrath of God, spo∣ken of, v. 10. and be cast themselves into the great wine-press thereof; as we have it v 19. hereafter, which time is the time of the Lords coming to judgement, who is here described, together with his reapers, whom he shall use for reaping of this great harvest.

First then; we have the Judge described. 1. From his forme or shape, like to the Sonne of man. 2. From his place and posture of judgement sitting on a white cloud 3. From his orna∣ment royal, h ving on his head a golden crown. And 4. From his instrument, having in his hand a sha••p sickle.

Fi••st then, he is said t•• be one like to the Sonne of man, so speaking of Christ as he appeared in vision, therefore sayes Ribera semper solet in rebus quas vidit dicere, quasi aut similis, quoniam ipsas non videbat visione illa prophetica, sed earum simi∣litudines.

Secondly, the place where he sees him, is a white cloud, noting thereby 1 That it was he, of whom Daniel fore-pro∣phecied, c. 7.13. that at the last day was to come in the clouds of heaven to judge the world, as himself sayes, Matth. 24.30. then shall they see the Sonne of man coming in the clouds of heaven with power and great glory. 2. It is on a white cloud, as c. 20.11. his Throne is called a white Throne, t•••• d by that of Solomons, denotating thereby the purity and

equity of his judgement. And on this cloud he is said to sit. 1. Signifying thereby his posednesse, and voidnesse of passion or perturbation as all Judges ought to have in the act of judge∣ment. 2. His Majesty and Authority, sitting not only as a Judge on the tribunal, but as we see by his royal ornament of a Crown, as a King on his Throne, whi••e all others do stand.

Thirdly, his royal ornament is a Crown, to shew, as is said, c. 19 16. That he is King of kings, and Lord of lords, and as Daniel speaks, c. 7.14. that there is given to him dominion and glory, and a Kingdome, and his dominion is an everlast∣ing Dominion, which shall not passe away, and his Kingdom, that which shall not be destroyed.

Fourthly, his instrument that he has in his hand, fit for his work in hand of reaping the earth, is a sickle, his judge∣ment properly being likned thereto, because as it is circular and compasseth about that which it is to cut down, so shall the Lords judgement close and compasse about all the wicked in that day, so that they shall not be able to flee, nor escape it, as the Psalmist shews, Ps. 139.8.

Also it is a sharp sickle, signifying thereby the qu••lity of his judgement of the wicked, it shall be a sharp and sore judgement whereby they shall be adjudged to sharp and sore torments in hells fire for ever.

Ver. 15. And another Angel came out of the Temple, crying with a loud voice to him that sate on the cloud. Thrust in thy sickle, and reap, for the time is come for thee to reap, for the harvest of the earth is ripe.

Here is set down unto us the fervent desire of the S^t, that Christ may come to judgement for the consummation of their glory, and manifestation of his justice against their enemies, according as we had the same set down before, c. 6.10. and hereafter, c. 22.20 Therefore (sayes Ribera) commune beatorum desiderium profert, ut scilicet regnum peccati finiatur, & Deus solus regnet in om∣ni••us. This desire is said to be put up to Christ by an Angel that came out of the Temple, this Angel not being one by nature, but in his person the glorified Saints being to be un∣derstood,

because of their unity, especially in this desire, one being put for all, as we have it usual in Scripture; Mat. 22.11. who is called so, because in heaven (as our Saviour tells us, Mat. 22.30.) they live as Angels, or an evangelical life, and therefore are called, Luke 20.36. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or equal and like unto Angels.

Next, this Angel is said to come out of the Temple, where∣unto is added v. 17. which is in heaven, not that any mate∣rial Temple is there, as we see; c. 21, 22. For the Lord God Almighty and the Lamb are the Temple of it, but the Temple being taken for the Church of God, called therefore a holy Temple here, Ephes. 2.21. and being glorified, may justly be called as v. 17. A heavenly Temple hereafter, for this cause he is said to come out of the Temple, to signifie, that this his desire is the common and fervent desire of all the glorified Saints whom (as coming from them) he does repre∣sent.

This Angel is said to cry with a loud voice, signifying thereby the fervency of his desire, and that which he desires from him who sits upon the white cloud, in the place of such eminency and glory, is, that he would thrust in his sickle and reap, that is, that he would come to the general judgement of all men, the reason is, because it was now high time, for the harvest of the earth is ripe, which words seem to have allusion to Joel 3.13. where the same similitude of the harvest, and vintage that are used in this Chapter, is there both set down and expounded, saying, put ye in the sickle, for the harvest is ripe, come get you down for the presse is full, the sats over∣flow, for the wickednesse is great. We see then by the harvest of the earth, that it is ripe, is meant, that the wickednesse of the earth is at an height, therefore sayes our Saviour: When the Sonne of man cometh, shall he finde fai••h on the earth? Luke 18.8. and if no faith, no true piety, but all manner of sin and ungodlinesse.

What the harvest is then, and who are the reapers; our Saviour doth best expound, saying, Mat. 13.39. the harvest is the end of the world, and the Angels are the reapers, he being always the princ••pal Agent, as we see v. 16. by whose power and authority the others do reap, the••efore it is said, Mat. 24.31. and he shall send his Angels with a great sound of a Trumpet, and they shall gather together his elect from the soure windes, from one end of heaven to another. As also Mat. 13.41.

And they shall gather in like manner out of his Kingdome all that offend, and them which do iniquity. And he shall separate them one from another, as a Shepherd divideth his sheep from the goats, and these shall go away into everlasting punishment: but the righteous into eternal life, Mat. 25.32, 46. Here then we have the reason of this similitude of the harvest and reaping thereof, whereunto the end of the world and general judgement is compared. 1. As the harvest time is when the corne is ripe, even so shall that day come, when the iniquity of the wicked is at an height, and the number of the Saints of God are compleated, both which we see ex∣pressed, c. 6.11. 2. As at harvest time the corne is separate from the earth by reaping, so shall all mankinde be by the Angels forenamed gathering, and presenting them to judge∣ment. 3. As there is a separation of the good graine from the tares, so shall there be of the godly from the wicked. And, 4. As the good grain is laid up in the barne or garner, but the tares are cast in the fire to burn, as we see, Mat. 13.40. so shall the godly be carried into heaven as the everlasting Mansion, but the wicked shall be cast into hells fire, there to be tormented for ever.

Ver. 16. And he that sate on the cloud threw his sickle on the earth, and the earth was reaped.

17. And another Angel came out of the Temple which is in heaven, he also having a sharp sickle.

This that has been said, serves sufficiently for the explicati∣on of these two verses. Christ Jesus (as has been said) being here described as the principal agent of this great work, and who heareth at last the fervent desire of his Saints, and this Angel, v. 17. that comes from heaven, and the Temple therein, that is, either from God, as we see it expounded, c. 21, 22. or where the glorified Saints are, who are also called the Lords Temple, 2 Cor. 6.16. and to denotate that it is a holy work that he goes about, this Angel (I say) representing all the rest, by whom the Lord Jesus was to execute that work of reaping his harvest.

Ver. 18. And another Angel came out from the Altar, which had power over fire, and cried with a loud voice to him that had the sharp sickle, saying, Thrust in thy sharp sickle, and gather the clusters of the vine of the earth, for her grapes are fully ripe.

Here persisting in the same allusion to the Temple of Je∣rusalem and Altar that was therein; he sayes that another Angel came out from the Altar, which c. 8 3. is said to be before the Throne of God, and therefore thi•• denotates like∣wise, that he came out from Gods glorious presence by his direction, and as consecrated to do a holy work. He is also said to have power over fire, both which, to wit, the Altar and fire we see joyned, c. 8.5. and by which fire some means it, by which the conflagration of the world shall be, this Angel having the power to kindle the same; but others, the power which the Angels receive to cast the wicked after their sentence pronounced, into that unquenchable fire of hell, ac∣cording as our Saviour sayes, Mat 13.30. In the time of harvest, I will say to the Reapers, gather ye together first the tares, and binde them in bundles to burne them, but gather the wheat into my barn. And therefore this Angel cries to the other that had the sharp sickle to reap, because the reaping or gathering must go before the sentence and this projection of the tares into the fire. In w••ose words we see a transition from the metaphor of reaping of corne, to the reaping of a Vintage, wherein the multitude of the wicked are compared to the clusters of a vine, but not such a vine as is spoken of Psal 80.14. but which Deut. 32.32. Is called the vine of Sodom, whose grapes are gall, and their clusters bitter, or which is an empty vine, Hos. 10.1. Void of truth or holinesse, whose grapes are said to be fully ripe; when the cup of their iniquities are full.

Ver. 19. And the Angel thrust in his sickle into the earth, and gathered the vine of the earth, and cast it into the great wine-presse of the wrath of God.

Which vine and the clusters thereof being reaped, it is shewn here what was done with the same, to wit, it was cast into the great winepresse of the wrath of God, which is nothing else but that place of easelesse and endlesse torment of hells fire for ever, wherein the wicked shall be cast like chaff, as our Saviour speaks, Matth. 3.12. or as tares, as he speaks, Matth. 13.30.

Ver. 20. And the winepresse was trodden without the City, and blood came out of the winepresse, even unto the horse bridles, by the space of a thousand and six hun∣dred furlongs.

This winepresse also, which is called great, because then all the wicked shall be cast therein, is said to be trodden, quia Deus malos tum premet, (sayes Ribera) quemadmodum uvae praelo praemuntur, as we see, Isa. 63.3. without the City, that is, being fully then separate, as chaff from the wheat, or sheep from the goats, and debarred from that heavenly Jerusalem, for (as is said, c. 22.15.) Without are dogs, and sorcerers, and whooremongers, and murderers, and idolaters, and whosoever loveth or maketh a lie.

Lastly, it is said, that blood came out of the winepresse, even to the horse bridles for the space of a thousand and six hundreth furlongs, which will be about two hundred English or Scots miles, by this blood the wine being signified that comes out of the pressed berries, because it is red and like unto blood, and is so called usually in Scripture, as Gen. 49.11. When speaking of Judah, old Jacob sayes, he washed his garments in wine, and his cloaths in the blood of grapes, and again, Deut. 32.14. Moses speaking of Gods goodnesse to Israel he sayes, that he did drink the pure blood of the grape. Then we have to consider what this wine is that comes out of the winepresse, and why by such an hyperbolick speech it is said to come forth in so great abundance. 1. Then the tenth verse tells us that this wine is the wrath of God, and the cup of his indignation without any mixture of mercy, which all those shall drink of that worship the beast and his image, and receive his mark in their forehead or hand. 2. The hyperbolick expression of the coming out of it so abundantly in height, as it were to

horse bridles, and in breadth or length one thousand and six hun∣dred furlongs, is to shew that it shall be such a deluge and great inundation of Gods wrath, that they should not only drink ther∣of, as v. 10. but also swim therein, as they did in their plea∣sures in this life, and as they shed the blood of the Saints of God abundantly.

These two Metaphors then of the harvest and vintage sig∣nifie one thing, and the vision is diversly thus set down and doubled (as Joseph said of Pharaohs dream) to shew the cer∣tainty thereof.

Lessons or Applications on the fourteenth Chapter.

Ver. 1. Where the Church is here compared to Mount Sion; We see, 1. The sublime, high, and heavenly spiritu∣al condition thereof, though base and low in the eyes of the world. 2. Her stability like Mount Sion that cannot be removed, and against which the gates of hell shall never prevaile. And 3. That they who joyn thereto must have ele∣vated mindes from earthly things to seek after those things that are above.

2. By the Lamb standing thereon; we see that Christ is ever present with his Church, and shall be to the end: even then when his presence is least sensible, and when he seems to have least care of her.

3. His posture of standing, as Steven saw him, Act. 7.56. teaches us how ready he is to do all that can contribute or con∣sist with her good or comfort.

4. His having with him, 144000. shewes us that in the time of greatest persecution, or prevailing apo∣stasie Christ never wanted a Church of true Worship∣pers.

5. Their having his Fathers Name written in their fore∣heads, shews us that it is not multitude or other Popish notes that is a mark of the true Church, but the sincere and avowed profession of the truth and Word of God, with a suitable holy practise of life joyned thereto.

Ver. 2. By the description of this voice which John heard, we learn that the exercise of Gods Worship by his Saints both

in prayer and praise spiritually performed, is a heavenly exercise, which like thunder sounds loud in Gods ears, and ther••fore is heard by him, and is melodious like the harp, and therefore is acceptable to him.

2. By the noise of many waters, and harping of Harps, we see the sweet harmony of the true Church and all the members thereof, what different tongue or Nation soever they be of, in the unity of one faith, and sincerity of one wor∣ship.

Ver. 3. Where it is said that they did sing, we see that the Saints in their greatest sufferings and pressures have inward joy and peace, which makes them rejoyce and sing, as we see, Acts 5.41. the reason whereof is the honour that they have thereby, as also (as our Saviour shews, Mat. 5.12.) the great benefit that they reap.

2. It is called a new song for a new benefit, which teaches us in like manner, as God renues his benefits to us, that we also should renue our thankfulnesse.

3. They are said to sing the same before the Throne, which teaches us whatever worship we performe, let us ever do the same as in Gods presence in reverence and since∣rity.

4. None could learn this song, but the 144000, that were redeemed from the earth, whereby we see that the carnal man understands not the things of God, nor can worship him aright, wanting the Spirit.

5. The godly are called redeemed ones, as Peter shews by a precious price, 1 Pet. 1.18. which should teach us that we are no more our own but Christs, and should not sell our selves again unto any wickednesse.

6. They are said to be redeemed from the earth, therefore in our affection we should not cleave thereto.

Ver. 4. They are said to be such who have not defiled themselves with women, that is, spiritually committed whore∣dom, which teaches us that Idolatry is a sin of filthinesse, and an idolatrous Church is a filthy whoore, unworthy to claim to as a mother by any.

2. They are said to be Virgins, shewing us thereby who are the true Church and chaste Spouse of Christ, even those onely who give all Religious worship to God a∣lone, of whom it may be said, paret & patet Uni.

3. They are said to follow the Lamb, whereby we see that it is is not enough to professe the truth in word, but to follow the Lord Jesus likewise in practise of life, 1 Pet. 1.15, 16.

4. By calling them the first fruits which were holy to the Lord, we see the special interest that the Lord has to the godly beyond all others, as his peculiar people, portion and inhe∣ritance, whom he will ever therefore care for and pro∣tect.

Ver. 5. Where it is said, in their mouth was found no guile, we see that sincerity of heart and speech without guile or hypocrisie, is one of the sure marks whereby a true Christian is known, few of which sort are now to be found.

2. It is said, that they are without fault before the Throne of God, which shews unto us the great comfort that the godly have specially in the day of death, and of their appearance be∣fore God in judgement.

Ver. 6. Faithful Pastours being represented by this Angel, and participating of the name, teaches them as they have a commmunion in the names, so to have a communion in the d••s∣position and duties which the name imports.

2. Seeing his flying in the midst of heaven, denotates his cheerful and diligent discharge of his message, let all true Pastors imitate him herein.

3. Whereas the Gospel which he preaches is called everlast∣ing; this serves not only to stop their mouths, who calls our Religion a new Religion, but also answers their question who asks where the same was before Luther? to wit, it was and is contained in the everlasting Gospel of Christ.

4. We see what only ought to be taught by all faithful Pastours, to wit, not mens traditions, lying legends, or such like, but only Christs eternal Gospel.

5. We see the universality of grace and salvation to all N••tions, Kindreds and Tongues that is offered therein, so that none are debarred who by impenitency an misbelief debar not themseves.

6. This Angel preaches to all them that dwell on the earth, but all were not therby conv••rted, so that we see preaching comes to many to whom grace cometh not, For many are called, but few are chosen.

Ver. 7. His preaching is with a loud voice, signifying his zeal; power and fervency, necessary to be imitated by all faith∣ful Pastours.

2. The Gospel being the wisdom of God, he exhorts men therefore first to feare God, which is the beginning of wisdome, therefore without this let none think they have true wisdome, or can justly claime to the promises of the Gospel.

3. He sayes also, give glory to him where we have a cleer mark of a true Teacher, who teaches that we should give all the glory both of grace or sanctification here, or of glorification and salvation hereafter only to God alla∣nerly.

4. He sayes, for the houre of his judgement is come; whereby we see that God has a set and a determinate time for the deli∣verance of his own, and judging the wicked, which though they put it far from them, yet it shall come and shall not faile, no not in an hour.

5. He exhorts also to worship God who created all things; where we have another mark of a true Teacher; who teaches all religious Worship to be given to the Creator, and not to the creature.

6. Where it is said that he made heaven, and earth, and sea, and fresh waters: this teaches us, whatsoever good or com∣fort we have from these for the necessity of this present life, that to him as the Creator we should give the praise.

Ver. 8. Where it is said by this Angel after the preaching of the former, that Babylon is fallen, we see that it is the powerful and zealous preaching of the everlasting Gospel, that is the ruine of Antichrist, it being the breath of the Lords mouth wherby he is consumed, which makes him so to rage and perese∣cute the same.

2. Rome is here called Babylon, (as has been proved) we see then, that a like sins makes places or persons to get the like names as we shewed before on c. 11.8.

3. Where he sayes, Babylon is fallen, we may learn that her total and final ruine shall as surely come to passe as if it were already performed, for as the Prophet speaketh. Jer. 51.33 the time of her threshing is come; yet a little while and the time of her harvest sha••l come.

4 He renders this as the reason of her fall, because she made all Nations drink of the wine of the wrath of her fornication,

which shews unto us the equity of the Lords proceedings, never punishing without a just cause.

5. We see here when Rome proves to be this Babylon, to wit, when claiming to be a Catholick mother and mistresse, she propagates every where her doctrine of idolatry, which is spi∣ritual fornication and whoredome, aluring and inebri∣ating people thereby, as is cleerly proved under the Papa∣cy.

6. By all Nations, their drinking the wine of her fornication, we see wherunto the natural inclination of sensual man is bent, to wit, to errour rather and idolatry, then to truth and Gods true worship.

7. We see the cause of the obstinacy of most who are Popish, to be this, they are drunk as it were with wine, and therefore reject all right information.

8. Here likewise we see their grosse blindnesse and stupi∣dity, to wit, that they drink in such a filthy drink, as wine of for∣nication, as also such a fearful drink as wine of wrath, or Gods indignation.

9. Because of her making all Nations drink of such a wine, it is said, Babylon is fallen, that great City, which shews unto us, that falling in sinne is the cause of many great falls, of the Angels, of the world, of Kingdoms, of Cities and of persons, &c. and that no earthly grandure can hinder the same.

Ver. 9. We see the first Angels preaching is an information, the seconds is an intimation, but this of the third is a fearful commination, which teaches us that Gods sevants come not all, or at all times after one straine, but according to the di∣vers works and ends whereto they are appointed, they are fitted with diversity of gifts, some to be sonnes of thunder, some of consolation, and some at one time to come with the rod and austerity of the Baptist, and the same at another time to come like a milde Moses with the spirit of meek∣nesse.

2. In this commination, we see what a fearful guiltinesse it is, after that the light of the Gospel has so clearly and plen∣tifully shined, to follow Antichrist, and to continue obstinate∣ly in error and idolatry.

Ver. 10. We see here likewise what dreadful wrath and punish∣ment hangs over the heads of such.

2. How they lie not onely under the wrath of God

without any mercy here, but likewise what easlesse and endlesse punishment abides them in hells fire hereaf∣ter.

Ver. 11. Where it is said, that the smoak of their torment ascends; This shews that where the cry of sin unrepented of ascends first, the smoak of the eternal torment who do sin shall ascend next.

2. This is to be noted that this commination is only a∣gainst the worshippers of the Beast, and those who are his marked ones, but not against such as were but only of his name, or number of his name, which serves to answer them who ask, what became of our predecessors that lived in the time of Popery? surely most of them knew not the deepnesse of Satan, but were onely of the name or number of the name of the Beast, and therefore are charitably to be judged of, as many such no doubt are yet in Spain and Italy, groaning under their spiritual captivity.

Ver. 12. Where he sayes, here is the patience of the Saints, we see wherewith they should arme themselves in the time of the enemies prevailing, or of their own pressure.

2. Here also we have the mark of true Christians spoken of v. 1. and c. 7.3. to wit, they keep the commandments of God, and the faith of Jesus without dividing, as hypocrites do (like the false mother) the one from the other.

Ver. 13. John is bidden write what this voice from hea∣ven spake, to teach us that we should beleeve as the voice of God and his Spirit for our instruction (against Papist•• and Enthusiasts) that which is written.

2. Where it is said, Blessed are the dead which die in the Lord; we see that death to the godly is a blessing, and makes them blessed, which to the wicked is a curse, and makes them most wretched.

3. This manner of speech imports, that a Christian, both in life and death is not to be considered as a single man, living or dying in himself, but in another who is immortal, and to whom by death he is only by a coelestial union more neerly and comfortably joyned.

4. It follows then, if we would die in the Lord, we must live in the Lord, and not be like Balaam, who wished to die the death of the righteous, but not live his life.

5. Where it is said, That they rest from their labours;

we see that our life then is but a time of toile and labours, and as Job sayes, c. 7.2. as a servant earnestly desireth the shadow, and as a hyrling looketh for the reward of his work, so do the godly by death for their eternal Sabbath, and therefore neither feares it so as others do themselves, nor yet excessively mournes for the death of their dearest.

6. Where it is said, that their works follow them, we see then that a verbal profession is not sufficient without good works, Eph. 2.10.

7. Here we see the immortality of the soul, and that when the bodies of the godly are laid in the grave, their souls go to heaven to receive presently rest from their labours and remune∣ration of their good works.

8. This is a lesson to all who delight to be followed here with great trains or backs, (all which notwithstanding at death or in distresse do forsake men,) to provide for themselves after death such a back or following which the Apostle, 1 Tim. 6.34. calls the laying up in store for themselves a good foundation for the time to come.

9. This following is for remuneration, so that we see that the good works of the godly here, wants not their re∣ward in heaven; not of debt or merit, as the Apostle distinguishes, Romans 4.4, 5. but of grace and mercy, & ratione pacti non facti; God so promising, but we not deserving.

10. The time from henceforth, that is, from the very houre of death, that then instantly their blessedness, rest and re∣muneration beginneth, serveth cleerly to convince the errour of Purgatory.

Ver. 14. Whereas Christ is said to sit on a white cloud, crowned with gold, we see the farre different estate of our head while he was on earth in low abasement, and crowned with thornes, from that which now he has in heaven, and as it is with the head, so shall it be with his members.

2. Where he has a sickle in his hand to reape, we see that all the wicked are no more to God then a hand∣ful of grasse or ripe corne to a sharp sickle in a strong hand.

Ver. 15. Where••s another Angel representing the godly, desires the e••rth to be reaped, that is, the day of Judgement

to come. We see what the wicked never desires to hear of, to wit, death and judgement, is the godlies fervent desire that the same may come.

2. We see what the day of judgement is, to wit, the Lords great harvest and reaping thereof, as we see, Matth. 13.39.

Ver. 16. Here we see by the Lords thrusting in his sickle, and reaping the earth, the Lords ready answering and granting the desires of his own, who wait upon him, and on his appoint∣ed time.

2. We see also his great power, that upon the thrust∣ing in of his sickle, the whole earth presently was reaped.

Verse 17. By the sickle that this other Angel had, we see that the Lord fits them with meet furniture and endowments whom he is to employ for any work whatso∣ever.

Ver. 18. By this crying of this Angel to the other that had the sickle to reap, we see that it is the duty of the Lords zealous and faithful servants to excite and stir up one ano∣ther.

2. As the true Church is called a vine, so are the wicked, but with this addition, a vine of the earth, as cleaving there∣to, and only savouring thereof. It is not then claiming to the common name of Christians, or of the true Church, that will do the turne in judgement, more nor the common name of Virgins both to the wise and foolish did, but the bringing forth of good fruit and having burning and shining Lamps.

3 Where it is s••id that her grapes are fully ripe, we see the Lords long-suffering and patience even towards the most wicked.

Ver. 19. Whereas the Angel thrust in his sickle and ga∣thered the vine, and cast it into the winepresse of the wrath of God, we learne that Gods patience being long abused turns at last into fury.

2. Ripenesse of sin is a sure prognostication of Gods wrath and judgements at hand.

3. The vine and all the clusters thereof were gathered, whereby we see that all must and shall appear before the tribu∣nal of Christ.

4. Where they were cast into the winepresse of Gods

wrath, we see the wosul estate and heavy pressure un∣der which the wicked after this life shall lie for ever and ever.

Ver. 20. Whereas the winepresse was troden without the City, and so great abundance of blood came out of the same. We see wherein all the loftinesse and grandure of the wicked shall end, to wit, to be troden under, as the berry in the wine∣presse, or as mire in the street.

2. These that are not by faith and holinesse within the holy City of the militant City here, shall never enter within the heavenly City of the Church triumphant here∣after.

3. The deluge of Gods wrath shall come upon the wick∣ed at the end of the world, as the deluge of water came upon the wicked in the first age thereof.

CHAP. XV.

The Sense or Explication.

BEfore Babylons fall was intimated, and that they should drink of the wine of the wrath of God that should worship the beast and receive his mark. Follows now in this Chapter the preparation for that work, and in the next Chapter the exe∣cution thereof. The preparation has two parts. 1. A proposition, v. 1. 2. An Exposition in the rest of the Chapter, which again consists of two visions; In the first John sees the sure and joyful e∣state of all true Christians who keep themselves free from all fellowship with Antichrist. In the second he sees the fearful estate of the contrary, against whom seven Angels are sent

forth with vials of Gods wrath, as was threatned, c. 14.10. ••o poure out upon them.

Ver. 1. ANd I saw another signe in heaven, great and marvellous, seven An∣gels having the seven last plagues, for in them is filled up the wrath of God.

In the proposition here, John tells us, 1. What he saw in the ge∣neral; and, 2. In particular. In the general he saw another sign in heaven great and marvellous, that is, another, or a new Vision, called here a signe, as that which signifies another thing to the minde then that which is represented to the eye. In par∣ticular, he saw seven Angels h••ving the seven last plagues, so called; as the spirit expounds himself, because in them is filled up the wrath of God; to wit, in those last times which shall be poured out upon the world.

Ver. 2. And I saw as it were a Sea of glasse, mingled with fire, and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the Sea of glasse, having the harps of God.

Here begins the Vision whereby is exprest the sure and happy condition of the godly who had kept themselves free of the fellowship of Antichrist.

First then, he sees then a sea of glass, a type of the world as was shewn, c. 4. which is said here to be mingled with fire, which signifies trouble and affliction, as we see, Psal. 66.12. and Luke 12.49. shewing thereby, 1. What is the estate of the godly in it, as is told them, John 16.33. 2. That no∣thing is in it without a mixture thereof, for in heaven only is joy without sorrow, and contentment without change. 3. The great power and providence of the Creator, who keeps things of contrary qualities therein together, as water and fire the one undestroyed by the other.

Next, He sees them that had gotten the victory over the beast standing thereon, signifying thereby, 1. That now they were come out of their former troubles and had overcome the same. 2. That, as c. 12. the woman trod upon the moon, so here on this sea, which represents the godly their tredding upon the world in affection.

These also are said to have the harps of God, that is, godly hearts and well tuned to sing praise to him for their forenamed victory, which are called harps of God. 1. For excellency and estimation, according to the Hebrew phrase, as we see Psal 80.10. the goodly and tall Cedars, are called the Cedars of God, Gen. 23.6. Psal. 36.6. 2. Because such hearts are the special gift of God, when he gives us not only cause to praise him, but also hearts to praise him. And, 3. Because such hearts and his praise that comes from them is most acceptable to God.

Ver. 3. And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works Lord, God Almighty, just and true are thy wayes, thou King of Saints.

Follows the song it self, wherein we have, 1. The denomi∣nation. And 2. The contents or words thereof. First, it is called the song of Moses, which was partly eucharistical, for Israels deliverance from the bondage and cruelty of Pharaoh, and partly encomiastical, praising him for his power which he manifested in the overthrow of his enemies, and his won∣derful mercy in the preservation and deliverance of his own; as we see, Exod. 15.6. and 13. therefore Antichrists seat and jurisdiction, c. 11.8. being spiritually called Egypt, and he con∣sequently spiritually being Pharaoh, and his bondage spiri∣tual, the song of the Saints for their deliverance there∣fore is for likenesse and assimilation to the deliverance of Gods people, his Israel according to the flesh, and the song ••h••t was sung the eupon, justly here called the song of Moses, this corporal deliverance having been the prefigura∣tion of that which was spiritual, and this which was spiritual, being the true adimpletion of that which was corporal.

It is also called the song of the Lamb. 1. As Authour and Teacher thereof to them, and therefore it is said, chap. 14.3. that none others could learn it, but they only. 2. As the subject of their song, it being the Lamb that was praised thereby.

In the tenour of their song they praise the Lord for his works, and for his wayes, to his works they give two Epithets, great and marvellous; To his wayes, other two, just and true when they speak so of his works, they stile him Lord God Almighty, because of his power, when they speak of his wayes, they stile him, King of Saints, because of his pro∣vidence.

The works of the Lord which are great and marvellous are, 1. His work of creation, for which they praise him, c. 4.11. and wherein his power and wisdom is seen, even in the smallest creature. 2. His work of redemption for which they praise him, c. 5, 9. wherein his wisdome, power and love to mankinde is seen, having passed by the fallen Angels. And, 3. The work of his providence and gubernation, preserving his Church, confounding at last his enemies, and making all their actions tend to his glory in the end and his Churches good, wherein therefore is seen his wisdom, power, providence, and justice, for which he is praised, c. 19.1. The stile which he gets in respect of these works, is, Lord God Almighty, whereof we spake before, c. 4.8.

Next they call his wayes just and true, by his wayes under∣standing his manner of operation, and specially the secret and unseen steps thereof, wherein he maketh still progresse till he perform what he is at last to manifest, as a man doth who walks on his way, till he be at the end thereof. As may be seen in Joseph's advancement, Israels deliverance from Egypt, Hamans conspiracy, and from Babylon, &c.

The stile he gets in regard of these is, King of Saints, 1. In respect of his own supereminent holinesse above them all, whe∣ther they be Saints by creation, as the elect Angels; or by communication of grace and sanctification, as the the godly. 2. In respect of their conformity with him, they being holy as he is holy, and that there is like King, like people. 3. In respect that they worship him, and acknowledge none to be Lord and King over his Church but him, and will not wor∣ship the Beast; nor acknowledge any Papal Monarchie nor sin to lord over them. And 4. In respect of his providence;

government and protection of his Saints, he is their K••ng, and so in a more peculiar and comfortable manner, then he is King over all as he is called, 1 Chron. 29.11. ruling them by his Word and Spirit.

Ver. 4. Who shall not feare thee, O Lord, and glorifie thy Name? for thou onely art ho∣ly: for all nations shall come and worship be∣fore thee, for thy judgements are made mani∣fest.

The fruits of the great and marvellous works of God which arise thereby, and are due by all the godly, as a retribution to him; are, 1. Fear. 2. Glory, and, 3. Worship, which are propounded by way of interrogation, Who shall not fear thee, and glorifie thy Name, &c? to shew thereby that there is none who ought not so to do, and therefore positively he subjoynes, saying, all Nations shall come and worship before thee. As for fear, it is threefold. 1. Desperate, of de∣vils. 2. Servile of the wicked, and, 3. Filial, of the the godly, which is here meant, and is the daughter of faith, the sister of love, and the mother of ••bedience.

Next, they say, Who shall not glorifie thy Name? Gods Name being put for himselfe, as we see, Psalme 20.2, &c. and the glorifying thereof being the ascribing all glory and praise to him onely, and this worship of all Nations before him, that is, in sincerity, as in his presence being that religi∣ous a soration that is due onely in like manner to God, and to no c••eature, all which three we saw before, c. 14.7. is the summe of the duty of all, and enjoyned to them by the faithful preaching of the Gospel, in opposition to the carnal feare, the giving glory to the creature, and idolatrous wor∣ship before that was under Antichrist, and as it was preached there by faithful Pastours, so it is here acknow∣ledged by true Professours, that all those are due unto God alone.

The reasons whereof are set down. 1. That God onely is holy, by the holinesse of the Creator, which is essenti∣al, original, and perfect, and who may justly be called in the abstract, holinesse it self, which no creature should be

called, so that hereby the pride of Antichrist, who will be so called, is checked and convinced, and therefore because of this holinesse of God, it is said, all Nations, (meaning genera singulorum, not singula generum) shal Worship before him. 2. Be∣cause his judgements are made manifest, to wit, now against Antichrist, and, the enemies of his Church, therefore who shall not fear him and glorifie his name?

Ver. 5. And after that I looked, and behold, the Temple of the Tabernacle of the Testimony in heaven was opened:

Follows now the second part of the chapter, containing a description of the inst••uments by whom the Lord poures out his last wrath on Antichrist and the enemies of his Church, with their prepartion, furnishing, and forth sending. The pre∣paration for this execution hath here, 1. From whence they came, to wit, out of the Temple of the Tabernacle of the Testimony, which Temple is called the Temple of the Ta∣bernacle, because it was built according to the form of the Ta∣bernacle, as we see, 1 Kings 6. as also it is called the Temple of the Tabernacle of the Testimony, because in it, and inner∣most part thereof, the Law which is called the Testimony (for testifying Gods will to us) was laid up in the Ark of the same, and kept, as it had been, in ••he portable Tabernacle before, till the time that the Temple was builded by Solomon. That which this Temple doth signifie he••e, is the true Church of Christ, holy as that Temple was called; and as Christs Church is stiled, a holy Temple, Eph. 2.21. and whose true members are said to hold the Testimony, c. 6.9. cleaving fast thereto, even to the death. Which Temple also is here said to be opened, that is now made patent and vi∣sible, wi••h the true Worship of God therein, regulated accord∣ing to his Word or Testimony.

Ver. 6. And the seven Angels came out of the Temple, having the seven plagues, cloathed in pure and white linnen, and having their breasts girded with golden girdles.

Here follows the executors of Gods judgments against An∣tichrist and his adherents, their description, 1. Who they are, seven Ang••ls. 2. Whence they come, out of the Temple. 3. How they are furnished, having seven plagues And, 4. How they are cloathed, to wit, in pure and white linnen, having their breasts girded with golden girdles.

First then, they are called Angels because of their message and commission, as we see Pastors called, c. 1.20. & 14.6, 8. and next for number, they are caled seven. 1. Thereby to shew the in∣crease of the number of faithful Pastours whom God should stir up from two, c. 11. and three, c. 14. to seven now. 2. Because of the seven plagues to be executed by them.

Secondly, they come out of the Temple, to shew thereby, 1. That they come forth by direction from God, having their mission and commission from him who is Lord of the Temple, which is the house of God. 2. That they come out to exe∣cute a holy and acceptable work to God, and for his Church. 3. That as Antichrist did sit, that is, rule and reign in the Tem∣ple of God, that is, over Christs Church, professing his name in common as God, that is, pretending to be his Vicar, and usurp∣ing the same power, as the Apostle speaks, 2 Thes. 2.4. so out of the Temple, (like Moses out of Pharaohs Court) those should come that should work his overthrow.

Thirdly, the furniture is, plagues against Antichrist and Gods enemies, for as Micaiah could speak nothing but evil to Ahab; so no better furniture has Gods faithful servants against the wicked and disobedient, but with John the Baptist against the Pharisees, the denouncing of Gods judgements.

Fourthly, their cloathing is pure white linnen, not hereby to countenance Popish Su••plices, but signifying hereby the holinesse of their persons, which every one of that holy function of the Ministry should have, as also the holinesse of the work which these had in hand.

Also this cloathing of theirs is girded unto them, expres∣sing thereby their cheerful alacrity and readinesse to do their work, as we see this phrase in the same sense used, Luke 17.8.

Moreover, their breasts are girded with a golden girdle, which the Apostle expounds, Ephes. 6.14. to be the girdle of truth, fitly said to be of gold, to shew the preciousnesse thereof, and wherewith their breasts wherein the heart is, are girded, to signifie that it is not head knowledge of

the truth which they have, but heart knowledge, as also that within their limits of revealed truth, as within a girdle they contain themselves.

Ver. 7. And one of the four beasts gave unto the seven Angels, seven golden vials full of the wrath of God, who liveth for ever and ever.

Here againe we have the furniture of these Angels set down, and from whom they receive the same, before, v. 6. The same was called seven plagues, and here it is said, that they had seven golden vials full of the wrath of the eternal God. The vial being a vessel or cup larger above then under, shews (as sayes Primasius and with him Ribera) that the punishment of Antichrist and his wicked adherents, shall not be hid or secret, but open and manifest to all, as that which is poured out of a cup. Next, these vials are said to be of gold, to shew that these judgements shall proceed from a just God, with whom there is no corruption, nor iniquity in judge∣ing, but who is righteous in all his wayes, and holy in all his works. Thirdly, they are said to be full of Gods wrath, the cause whereof as we see, Gen. 15.16. is the fulnesse of the cup of sinne, which when the all-seeing and long-suffering God sees is come to the height, then he fills to the brim the cup of his wrath, and gives the same to the wicked to drink. Lastly, it is called the wrath of God who liveth for ever and ever, thereby to aggravate the same, it not being like the wrath of a mortal man, whose wrath like himself is of short continuance, but which shall be for ever as God is for ever.

Next, it is said, that one of the four beasts gave unto them these vials, & quod de uno dicitur, de omnibus dictum accipitur (says Ribera) to shew unto us that it shall not be by brain∣sick enthusiasmes as it were immediately from God, that those Angels should be furnished with the denunciations of these judgements against Antichrist and his followers, but by the knowledge of the truth and Word of God transmitted faithfully to them by those faithful Pastors and Teachers who had gone before them. As one candle lights another, and wherewith they being furnished, shall go forth with boldnesse and courage, and by zealous preaching shall poure forth as it were the ensuing plagues, as is said, c. 16.10. on the seat of the Beast, and upon his Kingdom to the darkning thereof.

Ver. 8. And the Temple was filled with smoak from the glory of God, and from his power, and no man was able to enter into the Temple, till the seven plagues of the seven Angels were ful∣filled.

In the end here is set down by what power this great work shall be effectuate, to wit, even by Gods own glorious presence and power with his Church, which is called here the filling of the Temple with smoak from the glory of God, and from his power, so that none shall be able to impede that work, allusion being here made, to Exod. 40.34. and 1 Kings 8.10, 11. Where the cloud filled the Tabernacle and Temple, but here it is said, that the Temple was filled with smoak, shewing thereby unto us, as he shall be in mercy and power for his Church, so that he shall kindle in wrath a∣gainst his enemies, and be to them like a consuming fire, before the flames whereof burst forth, smoak goes be∣fore.

Lastly, it is said, that no man was able to enter into the Temple till the seven plagues of the seven Angels were fulfilled, Primasius, Ausbertus and Haymo, as Ribera reports, make this to be the sense nominem posse penetrare hoc secretum judiciorum Dei (say they) donec finiantur plagae; But the truest meaning seemes to be this, that none was able to impead these plagues and judgements, or to stay the Lords powerful hand that now was begun to be stretched forth against his Churches enemies, not so much as by entring into the Temple to make deprecati∣on for them, as we may see the like, Jer. 15.1. and Ezek. 14.14. Or that none of these men (howsoever called Angels because of their office) might return and leave off, till that was performed which was committed to them.

The Lessons or Applications on the fifteenth Chapter.

Ver. 1. WHere mention is made of the seven last plagues, we see that the Lord poureth not out all his wrath on the wicked at once, but makes them taste of his sparing mercy expecting their repentance, even when he has begunne in justice to punish.

2. Where it is said, that in them is filled up the wrath of God, we learn what impenitencie and ripeness of impiety at last doth produce.

Ver. 2. The sea of glasse which John sees mingled with fire, teaches us, that nothing in this world is to be expected by the godly, but fiery tryals, and hot persecutions.

2. That the godly shal ever in the end have the victory, as it is said here, that the elect number had the victory over the beast, and over his image and mark, &c.

3. By their standing upon the sea of glasse, as we see also, c. 12.1. We see that the godly tread on the world in affection, by contempt thereof, and on all the troubles they can endure therein, as we see Christ did, Heb. 12.2.

4. Where it is said that they had the harps of God, we see that for all the Lords benefits, the godly have thank∣ful hearts to praise him, which is the greatest benefit of all.

Ver. 3. Where it is said they sang the song of Moses, we see that the godly should be acquainted with Scripture, that for like favours bestowed on Gods people, they may learn the like duties.

2. The greatest honor or best stile that one can have, or should strive to have, is this, to be called here with Moses, the servant of God.

3. We see here by the mentioning of Moses so long, and honourably after his death, that the just shall be had in everlast∣ing remembrance.

4. Where their song is likewise called the song of the Lamb, because he was the subject thereof, we see wherein our rejoy∣cing and songs of praise in like manner should be, to wit, in Christ Jesus and him crucified.

5. The Lords works here are called great and marvellous, wherein because we cannot imitate him. Let us in all humility and reverence admire them, and adore him, and strive that our works may be ••••••••••d and gracious.

6. He is called just and true in his wayes, therefore let us be so in ou••••.

7. His stile is, 1. Lord God Almighty, which is both a comfort to his own in their greatest straits, as also a terrour to his mightiest enemies.

8. Next he is called, King of Saints. Let therefore such as be so truely, worship him only, and these who have his prote∣ction, as their King, be Saints really.

Ver. 4. By this interrogation, who shall not fear thee? &c. We see that it is the duty of all to feare, glorifie and worship God only in a religious manner.

2. He onely is called holy here, essentially and causally, the one in himself, the other towards us, and therefore seeing all holinesse only flows from him, therefore let the same be sought only from him, and the praise thereof given to him.

3. Where it is said, for thy judgements are made mani∣fest, let men beware to make their sinnes manifest, as Sodom, for then assuredly in Gods own time, Gods judgements against them shall be likewise made manifest.

Ver. 5. Gods Church here is called the Temple of God, therefore it and all the true members thereof should be holy, as we see, Eph. 2.21. also a house of prayer, and not a denne of theeves, wherein sins are nestled, that robs God of his glory and men of their salvation.

2. It is called the Temple of the Tabernacle of the Testimo∣ny, because in the innermost part thereof called so, the Te∣stimony or Law of God was laid up, which teaches us, that we in like manner as David sayes, Psal. 119.11. should lay up and hide Gods Word in our hearts, that we may not sin a∣gainst him

3. This Temple is said now at last to be opened, which shews unto us, that howsoever the true Chu••ch may lurk for a while, as the 7000. in Israel, or the Moon under a cloud, yet at last the Lord shall make her conspicuous.

Ver. 6. Where the seven Angels come out of the Temple with plagues, we see that Christs Church which is an almes∣house of mercy to the godly, the same is a store-house of judge∣ments

against the wicked, and the Angels thereof as they have the message of mercy to some, so they have the message of wrath gainst others.

2. Where it is said that these Angels are cloathed in pure white linnen, and had golden girdles about their b••easts, this shews us what godly Ministers of the Gospel should be, as the meaning thereof is set down in the Explication.

Ver 7. We see that full cups with sin, procures assuredly in the end, full vials of the wrath of God.

2. These vials are golden, which teaches us. that righteous and uncorrupt always is the Lord in all his judgements and wayes.

3. As God is called Almighty, v. 3. so he is here called et••rnal, which is a great comfort in like manner to all his elect children, as a terrour to all his foes.

Ver. 8. The filling of the Temple with smoak from the glory of God, teaches us that the Lord is ever present with his Church.

2. That the glory of God is as well seem in his smoaking wrath against the wicked, as in his saving mercy towards the godly.

3. Whereas none was able to enter into the Temple till the plagues were fulfilled, we see that it is a fearful case so to despise mercie offered, that at last the Lord becomes in∣exorable.

CHAP. XVI.

The Sense or Explication.

IN the former Chapter was the preparati∣on for the work of God and ruine of Antichrist, follows now the execution and degrees thereof. 1. By a general com∣mand, verse 1. Next, by a particu∣lar execution to the end of the Chapter.

Ver. 1. ANd I heard a great voice out of the Temple, saying to the seven An∣gels, Go your wayes, and poure out the vials of the wrath of God upon the earth.

The command is by a great voice, 1. Because of a great and mighty God. And, 2. Commanding a great work to be performed. Next this voice is heard out of the Temple. 1. Because a holy work. And, 2. Because it concernes the Temple or the Church of God, her purging and de∣livery.

The command or commission it self to the seven Angels is of execution of wrath upon the earthly sort, not in a small measure, but after long provocation on their part, and long suffering patience on Gods part, by pouring out the vials of Gods wrath upon them.

Ver. 2. And the first went, and poured out his vial upon the earth, and there fell a noysome and grievous sore upon the men which had the mark of the beast, and upon them which worshipped his i∣mage.

The first plague here inflicted has allusion to that of Egypt, Exod. 9.9. Rome spiritually being so called, c. 11.8. poured out upon the earth, that is, the earthly sort, who had the mark of the beast and worshipped his i••age, that is, the Popes characterized ones, and this plague is said to be a noy∣some and grievous sore that fell upon them; like the boyles that brake out on the Egyptians, which comes to passe when the pu∣trid humours which are within the body break out to out∣ward view, and as they are loathsome to others, so they are noy∣some and grievous to themselves who have them, even so this was a plague that fell on the Popish Clergy especially, when the mystery of their iniquity, like corrupt humours in the body began in the several grosse points thereof, as in∣dulgences, worship of images, false reliques and such like, purgatory and merits, &c. to break out and be seen in their own colours, together with the loathsomnesse of their filthy lives from the head to the foot, that is, from their Popes, Cardinals and Prelats, to the lowest sort of Monks, Priests, and Nunnes; which breaking out, and being made manifest by the faithful preachers of the Gospel (typed by this Angel here spoken of) was like a grievous and noysom sore to them, cau∣sing sore and noysom grief to their hearts.

Ver. 3. And the second Angel poured out his vi∣al upon the Sea, and it became as the blood of a dead man, and every living soule died in the Sea.

4. And the third Angel poured out his vial upon the rivers and fountains of waters, and they became blood.

This second and third plague poured out upon the sea and fresh waters whereby they became blood, has likewise allusion to that plague of Egypt, Exod. 7.19 whereby all the waters were turned into blood in like manner. For the right understand∣ing of which plagues, the fifth and sixth verses may be called a key to open the right meaning thereof, which shews, that as they had shed the blood of Saints and Prophets, so should theirs be shed, and they should get blood to drink, so that we see, 1. That it is a plague of blood shed, which is here mentioned. 2. That by the sea and rivers of waters, persons are to be understood, it being said, v. 6. as they shed the blood of Saints and Prophets, so God had given them blood to drink. Therefore we must enquire what sort of persons are meant here, and why so called.

First then, bloody persecutors of Gods Saints and Prophets are here meant. They are called, v. 5. waters in the general, therefore that Angel poures out the plague here set down, is called the Angel of the wate s, and by wa••ers in the plural we see c. 17.15. multitudes of pe••ple of divers Nations are understood.

Next, more particularly, they are likened to the sea, whereunto we see the worldly and wicked sort are compared, Isa. 57.20. where it is said, that the wicked are like the trou∣bled sea that cannot rest, whose waters cast up mire and dirt. And as in common, or in their general collection be∣ing considered, they are like the sea, so in a more particular consideration they are compared to rivers and fountaines of waters, that as fountaines are ever sending out, and rivers are in of perpetual motion running to the sea, so the wicked are ever manifesting the hid wickednesses of their heart, especial∣ly against the godly, and are ever in con••inual machination or action, plotting or practice against them, and so are ever contributing to the common wicked designe (as to the sea) which Satan, or Antichrist and their wicked cruel instru∣ments h••ve against Christ his Church, and truth to beare down the same.

Ver. 5. And I heard the Angel of the waters say, Thou art righteous, O Lord, which art, and wast, and shalt be, because thou hast judged thus:

6. For they have shed the blood of Saints and

Prophets, and thou hast given them blood to drink: for they are worthy.

7. And I heard another out of the Altar say, Even so, O Lord God Almighty, true and righteous are thy judgements.

Follows upon the execution of the two former plagues the faithful servants of God and preachers of his Name, their comproba••••on of this work of his justice, figured here by two Ange•••• the one here, called the Angel of the waters, that is, who got the commission to poure out his vial upon the waters. The other, v. 7. is said to come from the Altar, alluding to the Temple of the Jews, and the legal sacrifices, as the Apostle does, when speaking of the maintenance of evangelical Mini∣sters, he sayes, that they who serve at the Altar shall eat of the Altar, 1 Cor. 9 13.

The first Angel ascribes righteousnesse to God himself, because he had judged thus, in giving to blood-thirsty perse∣cuters, blood to drink, they being worthy of such a bloody judg∣ment, because they had shed the blood, both of Saints and Prophets, whereby Pastours are understood, who are called Prophets, not in respect of prediction, as Acts 21.9, 10. nor onely because of priv••te edification, as common Chri∣stians may be so called, 1 Cor. 14 1, 3. but of publick interpre∣tation, and application, as we see, 1 Cor. 14.29.

The other Angel, v. 7. doth likewise ascribe truth and righteousnesse to the Lord in his judgements, truth, to wit, in his thre••tning of them, and righteousnesse in the executi∣on of them, as likewise this Angel stiles the Lord from his omnipotency, as the other doth from his eternity, so that he ever liveth to perform what he promises or thre••tneth, as also he is Almighty and powerful to perform the same; and so in neither is he like mortal men.

Ver. 8. And the fourth Angel poured out his vial upon the Sun, and power was given unto him to scorch men with fire.

9. And men were scorched with great heat, and blas∣phemed the Name of God, which hath power over these plagues; and they repented not to give him glory.

Follows here the pouring out of the fourth vial, with the effect that it produceth, both primarily and secondarily. This vial then is said to be poured out upon the Sunne, not that thereby the Sunne it self, or that which is here meant there∣by was plagued, as in the former vials, those things whereon they were poured out, were plagued, but it being poured out upon the Sunne, (as it is said here) power was given him to scorch and plague others. 1. Then, we have to consider, what is meant here by the Sun. 2. What is meant by his scorching. 3. What they do who are scorched. 1. Positively or by commissi∣on. And, 2. Negatively or by omission.

First then, by the Sun no other thing is meant, then was un∣derstood, c. 9.2. Where it is said, that the Sunne was darkned by the smoak that ascended out of the bottomlesse pit, to wit, the truth of God as it is revealed in his Word, which makes the Sonne of righteousnesse made known to us, and serves as the Sunne to give light to the dark world. This truth of God then by the faithful preaching thereof, after so long ob∣fuscation by Popish errours and ignorance, which is a blessing of it selfe, and to all godly beleevers, is said to be a plague here to those that follow Antichrist in their obdured obstinancy And therefore we see,

Secondly, that the effect thereof upon such, is the scorch∣ing of them as it were with fire, not turning, but tormenting them, as is said of the Jewes (Acts 7.54) that when they had heard Steven, they were cut to the heart, and gnashed their teeth.

Thirdly, The thing which these who were so scorched do. 1. Positively, or by sin of commission is, they blaspheme the Name of God, his Name being taken for his Word, as we see, Acts 9.15. which the Papists do calling it obscure, imper∣fect, a nose of wax, &c. and the truth which is professed and consonant thereto, heresie, lies, Lutheranisme and such like.

2. They repented not to give him glory, that is, to con∣fesse their sinne, as we see the same words in the same sense spoken by Joshuah to Achan, Josh. 7.19. saying, My Son give I pray thee, glory to the Lord God of Israel, and confesse what thou hast done. So Jer. 13.16.

Ver. 10. And the fift Angel poured out his vial upon the seat of the beast, and his kingdome was full of darknesse, and they gnawed their tongues for paine.

11. And blasphemed the God of heaven, because of their paines, and their sores, and repented not of their deeds.

Follows here the fifth vial or plague poured out on the seat of the beast, and the effect that it in like manner produces, both prim••rily and secondarily, which plague we see draws neerer to the beast, and directly strikes at his throne or seat, and has allusion to that plague of Egyptian darknesse, Exod. 10.21. wherein likewise the righteousnesse of Gods judge∣ment, spoken of, v. 7. is seen, that as, c. 9. He brought dark∣nesse upon the world out of the bottomlesse pit; so here the Lord brings darknesse upon his Kingdom••, not, but that his kingdom before his darknesse was brought upon it, was a kingdome of darknesse, as Satan whose vicar the beast is, is the Prince of darknesse; but that darknesse was the darknesse of ignorance and errour, or culpae; and this is the darknesse of heavy calamity, or poenae. (Significat obscuratam esse illorum prosperitatem & laetitiam, qui Antichristo parebant, sayes Ribera) as we see, Jer 13.16. Ezek. 32.8. and Joel 2.2. and the losse of that wonted lustre, respect and reverence that was had thereto, as to the Apostolick sea, and to him that had the keys of the Kingdom of heaven, his Bulls and Pardons, his Indulgences and Excommunications now being no wise re∣garded.

The secondary effect that ensues hereon is twofold, like that of the former vial. 1. Positive, they gnawed their tongues for pain, or grief, as it is said of the wicked Jews, Acts 7.54. that at Stevens preaching, they gnashed their teeth for anger. Herein also, (as, v. 7.) Gods judgments being righteous, for with their tongues by false doctrine they sinned, and as by Scorpion tailes they bred pain to many, (as we see, c. 9.10.) therefore now they are said to gnaw their tongues for pain. As likewise it is said, (as we have it before, v. 9.) that they blasphemed the God of heaven, because of their

paines, &c. this being a character of their religion, that it is blasphemous, the••efore the whore, c. 17.3. is described to be full of the n••m••s of bla••phemy.

The second effect of the pou••ing out the former vial, is negative, they repented not of their deeds, as was said before, of the former, v. 9. the endured wicked making no better use (like Pharaoh) of the Lords punishments.

Ver. 12. And the sixth Angel poured out his vial upon the great river Euphrates, and the waters there••f were dryed up, that the way of the Kings of the East might be prepared.

Follows here the sixth vial that w••s poured out for the ru∣ine of Rome and papal jurisdiction, which that we may un∣derstand the better, we must consider that as Rome is called Babylon, so allusion is made here to the manner of old Baby∣lons d struction▪ whose abundant waters and sp••ings of that gre••t river Euphrates whereon it it was scituate, the Lord thre••tened to dry up; as we see, Jer. 51.36. which was accord∣ingly p••••formed thereafter by Cyrus King of Persia, who, as He∣rodatus reports) by artificial channels diverted that great river, and so dryed up the waters the••of from Babylon and so c••me in upon that side of the City which was fortified onely the••by, and surpr••zed the same; even so the Lord shews that the waters of that great Euphrates, whereon the mystical Babylon sits, which he interprets, c 17.15. to b•• peoples, and multitudes, and Nations, and tongues shall in like manne•• be dryed up, by making defection there-f••om, to the revealed truth of God: which in the nex•• Ch p••er is called the Lambs over∣coming of ••hem, v. ••4. and c. ••8.4. is called the c••ming of the Lo••ds people out of that mystical Babylon.

T e end f the drying up of these wat••rs is n••xt set down to b•• t••is, that the way of the Kings of the East m••y be prepa∣red, for un••erstan ing whereof, we must consider, that Euphra∣tes, as it was old Chaldean Babylon her fortification, so was it a bar or sepa ation be••ween David and the Kings that were e••stw••rd from him hind••ing their coming into his Kingdom, he••eby then is sig ified▪ th••t as the Papacy and grosse idolatry within its jurisdiction, has been and is the greatest barre both to Jews, Turks and Persians hindring their conversion to the true Christi••n religion, the overthrew thereof by the de∣parture

of Peoples and Nations there-from, shall be the great∣est prepara••ion that can be to their conversion in Gods own time, and a way as it were made for the embracing the true Christian religion.

Ver. 13. And I saw there unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophets.

14. For they are the spirits of devils, work∣ing miracles, which go forth unto the Kings of the earth, and of the whole world, to gather them to the battel of that great day of God Al∣mighty.

Upon the drying up of the forenamed waters, when Na∣tions and Kingdomes began to depart from Popery, as they did in Luthe••s time and after; here is set down, 1. What emissaries came forth from Satan and Antichrist the Vicar of his power, as their worst and last brood. And, 2. To what end they came. Concerning these then, we have to consider, 1. Who they are. 2. From whence they come. 3. What are their their number. 4. How they are called. 5. Whereto they are likned. And 6. What are their actions, or how they are chiefly exercised.

First then, in a word these who are here described, are the Jesuits of our times, who h••d their beginning, as has been said, shortly after Luthers discovery of ••he grossen••sse of Popery in error and practise, and upon the f••lling away of people and Nations from the professon thereof.

Secondly they are said to come out of the mouth of the dragon, the be••st and false prophet, that is, (as sayes Ribera a Jesuit himself) quia, 1. Eorum jussu missi sunt, or as ha∣ving their mission and commission joyntly from all three, but not from the dragon immediately, but by the beast and false Prophet, that is the Papacy and Pope. 2. They are said to come out of the mouth of the dragon, in respect of inspira∣tion, as being breathed out by him, and inspired with him, for which cause also▪ v 14. they are caled the spirits of devils. 3. They are said to come out of the mouth of the dragon, in respect of ex∣pression, and venting the doctrines of devils and of errour, such

as are mentioned, 1 Tim. 4.3. even as the words of the mouth expresses the meaning of the minde, as also they vent not onely lies, but likewise, as v. 14. They suggest the councels of cruelty, and breaths blood-shed, and so in both are like the dragon their father, who was a liar and murtherer from the beginning.

Thirdly, their number is said to be three, a definite being put for an indefinite, and of witnesses three being most aboun∣dant, two, as c. 11.4. being sufficient, this is to shew their number should abound every where. Three likewise they are called, as coming from three orignals, the Dragon, the Beast, and the false Prophet.

Fourthly, they are called spirits, not that they want bodies, but as Gen. 6.3. Carnal men are called only flesh, though al∣so they have souls, so these are called spirits, though they have bodies. 1. Because of their pretended condition; to wit, that they are spiritual and conversant about such things, as the Roman Clergy is called the spirituality. ••. Because of their agility in action, being n••mble and sedulous like spirits, and like the old Pharisees compassing sea and land to make proselytes to themselves, or compasse their worldly or wick∣ed purposes. 3. Because of their subtilty, both in speculation and practise.

And as they are called spirits, so it is with this double adjection 1. They are called unclean spirits, (a title common with Sa∣tan.) 1. Because they are so in themselves by spiritual whore∣dome which is Idolatry, and corporal likewise for the most part, under pretence of si••gle life and chastity. 2. Because of inducing others, and causing them to commit spiritual whoredome, and so being like Jeroboam, who not onely sinned himself, but also made Israel to sin.

Next, they are called the spirits of devils. Because, 1. In∣spired and sent out by him, this being their holy calling. 2. Because of their ha••ching every where most divelish plots against the true religion. And, 3. Because of their divelish practises likewise m••ny wayes where they may prevaile to sa∣tia••e their cruelty and avarice.

Fifthly, they are likned to frogs; because, 1. As froggs breed of corruption, so are they the b ood of a corrupt Church and doctrine. 2. The froggs are amphibia, so are the Jesuits partly spiritual, as they c••ll them; partly secular, and meddle more with policy then piety. 3. Frogs are in great number

together in their marrish places, so are Jesuits in their Colledges, and in Popish Countreys. 4. They have one sound, which they ever crout and ingeminate, and so has the Jesuits, the Church, the Church, just like the old Jews that cryed, the Temple, the Temple. 5. They are loud∣est at night when the Sun is gone down, and so are the Je∣suites where the light of the Gospel shines not. 6. The light of a cleer torch at such a time makes them silent, and all of them to hide themseves, and so does the cleere light of Gods Word to the Jesuites, where it is powerfully taught. 7. It is also said of the froggs, that the frogges who were the plague of Egypt, they haunted not only the Court and Countrey, but also all ovens and kneading troughs, Exod 8.3. even so the Jesuites they haunt all places and persons where they may procure riches and gaine to their Order; and lastly, sayes one merrily, ranarum quadrata capita geometricis eorum pileis apte respon∣dent.

Sixthly, their actions are, 1. Working miracles, which is subjoyned to the title they get, of spirits of devils, to shew that such as they pretend to be wrought by them for confirm∣ing their idolatrous religion, are not true or divine miracles, but as has been said on c. 13.13. they are wraught by the pow∣er of the devil, and are either lying or inducing to lies, and so deceitful alwayes.

N••xt, it is said that they go forth as Satan and Antichrists emissaries to the Kings of the earth, that is, who are onely earthly minded, and are those spoken of, c. 18.9. who shall bide by the whore to her last cast, the end of whose going to such farre and neer, signified by the whole world, to wit, that is Christian; shall be to gather them to battle, for up∣holding their religion so by blood and cruelty, which ga∣thering is not to be understood local in one place, but as we say material, when they are involved in one cause, and set upon one course to maintain Popery.

Next, the day to which they are said to gather them to bat∣tel, is caled the great Day of God Almighty, thereby to signi∣fie, 1. That it is not earthly men that these earthly Kings oppose, but it is God Almighty, and his cause against whom they set themselves. 2. That in that day against these migh∣ty enemies of his Church, He who is more Mighty, even God Almighty, shall manifest his power and great strength. 3. This

day is called his day, not theirs, to shew the successe, that he shall be victorious thereon, as we commonly call the day theirs, who are the victors.

Ver. 15. Behold, I come as a thief: Blessed is he that watcheth and keepeth his garments, lest he walk, naked, and they see his shame.

Here before the successe of their sedulity is interlaced a warning to all the godly of a twofold duty; the first is of watching, because the best, like the Disciples in the garden, in time of greatest danger are subject to sleep, and this duty he in forces by a twofold reason. 1. Because of the manner of his unexpected and sudden coming. 2. From the good that shall redound to them who do watch, which is, Blessed is he who watcheth. The second duty is, of keeping their garments, to wit, 1. Of a sound profession, holding fast verity. 2. Of a holy conversation, holding fast piety, or to speak it in a word, as the Lord expounds it himself in the praising of Job▪ it is constancy in a godly integrity every way, there∣fore sayes the Lord to Satan, He still holdeth fast his inte∣grity, although thou movest me against him, Job 2.3. and this duty he likewise inforceth from a twofold reason, as we say, ab incomodo. 1. Lest they walke naked. 2. Lest their shame be seen. (So Ionas 1.4. Mat. 26.40.)

Where it is likewise to be remarked, that our Saviour says, I come, in the present time, 2 Pet. 3.4. to shew that he is on his journey, however the wicked put his day afarre off, and mock with the first world, and howsoever also his own af∣flicted ones think he has forgot them.

Ver. 16. And he gathered them together in∣to a place, called in the Hebrew tongue, Arma∣geddon.

The place to which these Kings shall be grathered is here next set down, whereby is meant, not any particular locality, or place of such a denomination, where any such battel

shall be, but the enemies intention which they shall have therein, and yet the contrary event thereto, for the Hebrew word Har signifies a mountain, shewing thereby that the ene∣mies shall have a high and great interprize in hand, against the Church of Christ for her utter abolition; and Megiddo is a place famous for the overthrow of Israels enemies at the waters thereof. Judges 5.19. by weak instruments in com∣parison of their enemies, because as is said, Judges 4.14. the Lord marched out before them, shewing thereby in like man∣ner, that the gathering of the Kings and enemies of Christs Church together, by the croaking of these sedulous frogs, shall have the like event and successe, as was that of Jabin King of Canaan and his Captaine Sisera, who were gathered against Israel by the waters of Megiddo, which was to their own utter destruction. Note also that it is said, he gathered them, that is, the dragon by those his emissa∣ries, to shew by whom he worketh effectually in those last dayes.

Ver. 17. And the seventh Angel poured out his vial into the aire, and there came a great voice out of the Temple of heaven, from the Throne, saying, It is done.

Fo••lows here the pouring out of the seventh vial into the aire, that is, on the place where Satan doth rule, who is there∣fore called the Prince of the aire, Eph. 2.2, denotating thereby the full and final destruction of his power in prevail∣ing any more. The declaration whereof is subjoyned to have been by a great voice that all may heare and take notice therof, coming out of the Temple, signifying this work of the Lords for his Church, and against her enemies to be a holy work, and from the Throne, figuring thereby like∣wise that it was also a just and glorious work, and where∣of God himself, who sits thereon, was to be the worker, as we have it, c. 18.8. saying, It is done, that is, as was said before, c. 14.8. Babylon is fallen.

Ver. 18. And there were voices and thunders, and lightnings: and there was a great earth∣quake, such as was not since men were up∣on the earth, so mighty an earthquake, and so great.

Next is shewn here what ensued thereon, to wit, voices of great lamentation of sundry sorts of people, as we see hereafter, c. 18.9.10. and 11, &c. but of much rejoycing of the god∣ly and praising God, as we see, c. 19.1. In like manner, thunder, lightning and earthquake, such as there was never the like earthquake so mighty and great, that is such a terrible storm of Gods wrath, that at last like thun∣der, lightning and earthquake so mighty and great, that is, such a terrible storm of Gods wrath, that at last, like thunder and lightning, did break out, as was foretold and threatned, c. 14 10. together with such a mighty concussion of the kingdom of Antichrist, after the former darkning thereof, v. 10. in every place of his jurisdiction, as the like had ne∣ver been seen of any estate whatsoever before that time.

Ver. 19. And the great City was divided into three parts, and the cities of the nations fell: and great Babylon came in remembrance before God, to give unto her the cup of the wine of the fiercenesse of his wrath.

The more particular effect of which concussion does here fol∣low, to wit, that the great City, or Roman jurisdiction and worship, which was before entire, when all the world wondred after the Beast, becomes now rent as it were, and divided in three parts, alluding thereby to that destruction of Jerusalem, spoken of by Ezekiel 5.12. divided likewise in three unto (••ee c. 18.8.) seve••al judgements, which division is accom∣panied with the fall of the Cities of the Nations, that is of particular and national Churches that were called Romane Catholick, and were under the Roman or Papal jurisdiction. And great Babylon came in remembrance before God, not

that ever he was unmindful of her wickednesse against himself, or her cruelty against his people, but she is said to come in remembrance now at last before him, as the following words shew, unto punishment, or to give to her for the full cup of her sinnes, the full cup of the wine of the fiercenesse of his wrath.

Ver. 20. And every Island fled away, and the mountains were not found.

Here is shewn by giving her this forenamed cup, what great alteration shall be made of the estates of sundry, though like Islands they seemed to be strongly fortified, and like moun∣taines to be surely founded, as were Popish prelates and their grandure into sundry countreys, yet so unexpected and speedy shall be their ruine, that they shall as it were flee away, and their grandure no more to be found. As also here, by the fleeing away of the Islands, and the mountaines there be∣ing no more to be found, is signified, that there shall be no place in that day of Gods wrath to flee unto for safety, neither Island in the sea, nor mountain on dry land.

Ver. 21. And there fell upon men a great haile out of heaven, every stone about the weight of a talent, and men blasphemed God, because of the plague of the haile: for the plague thereof was exceeding great.

Here likewise last of all is shewn, that this great alteration and change shall be linked with terrible and heavy judgements that shall light upon the endured and last adherents to Anti∣christ, likned here by allusion to that plague of Egypt, Exod. 9.18. to a great and unusual hail, every stone whereof was a talent, or sixty pound weight; the bad use whereof which these obdured miscreants make, as has been said before, v. 9. and 11. in place of repentance, and by an humble confession of their sins, giving glory to God, they blaspheme God because of the plague and greatness thereof, as Cain complained that his punishment was greater then he could bear, Gen. 4.13.

Lessons or Applications on the sixteenth Chapter.

Ver. 1. THe voice that gives c••mmission to the seven Angels to p••ure out th••i•• vials, comes from the Temple to shew that the work of reformation for the o∣verth••ow of Antichrist, is a holy work, therefore let Magi∣strates by the Sword, Ministers by the Word, and People by their Pra••ers joyne to promote the same.

2. They poure not out their vials on the earth till they are bidden go and do so, which teaches us in like man∣ner that we should have a calling and a warrant for our doings.

3. These vials are poured out on the earth, which teaches us, th••t sinnes committed on the earth, or any part thereof unrepented of, brings down at last the vials of Gods wrath thereon.

Ver. 2. Having heard, go, they went, which teaches us the like ready obedience when once we have a lawful calling and warrant to the Lords work, and conforme furniture as they had.

2. In this first plague poured on the earth by the first An∣gel and in sundry subsequent, allusion is to the plagues of E∣gypt, which teaches us, that it is necessary that for understanding of Scripture and Gods dealings therein, we be acquainted with Scripture.

3. We see likewise that alike sinnes ever procure like pu∣nishments.

4. The breaking out of their corrupt humors into visible sores, call••d here a pl gue, shows us, that it is a plague to the wicked, that grieves them to have their sinnes detected, as we see, Act. 7▪54

Ver. 3, 4. The pouring out of these vials not all at once, but one after another, teaches us Gods long suffering patience to the most wicked, expecting their repentance, Rev. 2.20. and as we see in Pharaoh.

2. The retribution of blood for blood, as we see in this plague, and the reason thereof, v 6. shews as is acknowledged, v. 5. and 7. how righteous are the Lords judgements, Judg. 1.7.

3. We see also that as many wayes as men have to sin, God has as many ways to punish their sin.

Ver. 5. By the Angels praising God for his righteous judging, we see that it is our duty in like manner so to do, not rejoycing that men are plagued or destroyed, but that God gets glory, and his justice is seen on wickednesse, and that his Church gets deliverance.

2. The eternity that is here ascribed to God, shews us, that no wickednesse in no age can escape unpunished, as long as he lives who is everlasting.

Ver. 6. Where it is said, that they shed the blood of the Saints and Prophets, we see how farre the Lord suf∣fers the wicked sometime to prevaile against his dearest chil∣dren.

2. What has b•••••• the lot ever of the Saints and Prophets of God in all ages, and what it shall be even to the end, as we see, c. 6.11.

3. That cruelty is a badge of Antichristianisme.

4. Th••t the blood-thirsty shall not escape unpunished, and that the Lord proportions the punishments sutably to their sin, for as they thirsted after blood, so here they get blood to drink.

5. Where it is said here, for they are worthy, we see it to be true that distinction which the Apostle makes, Rom. 6.23. that the wicked merit their punishment, but not so the godly life everlasting.

Ver. 7. In this antiphony of the other Angel conforme to the first, we see what happy harmony should be among the godly, specially in the work of Gods worship, like the unity, Act 4.32. without contrariety, like that contradiction of Korah, Numb. 16.11. or confusion, as was at the building of Babel, but like that which was at the builing of the Temple, 1 King. 6.7.

2. Gods eternity before, v. 5. and his omnipotency here, are two strong props of comfort, like Solomons two brasen pillars to the godly, but grounds of terrour to the wi••ked.

3. As the Angel here joynes truth and righteousnesse in God, so let us therein imitate him to be true in our speeches, and righteous in our actions.

Ver. 8. We see here that the Sunne, which by the heat and light thereof is a blessing, is here a plague to the

wicked, so that the Lord turnes their blessings into curses, as he turns that which by nature is a curse to blessings to the godly.

2. We see that the preaching of the Gospel of truth, represented here by the Sun, whereof others get good, they get nothing thereof but evil, to wit scorching, that is, torment of an evil conscience, hardning, as clay is by great heat, and stirring up to rage.

3. Where Gods Word is here compared to the Sunne, we see that of it self it is not obscure, but to those whose eyes are blinded by prejudice and misbelief, or as the Apostle sayes unto them who perish.

4. The Sun which now shines here and scorches Antichri∣ans was before darkned, c. 9. but is not so any more, which shews us, that although errour and ignora••ce prevail for a while, yet at last truth shall have the victory.

Ver. 9. These who are scorched do blaspheme Gods Name, which teaches us the difference between the wicked and the godly, and how the same is best seen in trouble, the godly ever blesse God, as Job did; but the wicked rage impatiently and blaspheme, as Iobs wife wi••led him to do, and as these do here.

2. It is said, that God had power over these plagues, which teaches us when any plague is upon a land, or persons, to whom they should go to be delivered there∣from.

3. We see that plagues or punishments are inflicted up∣on any to bring them to repentance, as we see Hosea 5.15. but the wicked make no such, but a wrong use thereof, as it is said here, that they blasphemed, but repented not.

4. Where it is said, to give him glory, we see that by true repentance God gets the glory, and we the good, and who glorifies him so here, shall be glorified with him hereafter.

Ver. 10. As we see in the plagues of Egypt, so we see here, that the Lord begins farther off at first, to wit, at the earth, waters, and Sun, before he come neerer to the Throne or seat of the beast▪ which should teach men before God come neer them with his plagues or punishments, to draw neer to God by true and timely repentance.

2. The wonted glory and lustre that the Beasts Kingdom

had by ignorance, errour and idolatry, is now turned to dark∣nesse, which teaches us, that all seeming good, profit, plea∣sure or advancement, &c. which is got by sin at last ends in the contrary.

3. As nothing could hinder the darknesse of Egypt where∣unto allusion is made, so nothing could hinder this, which teaches us, that when God is to punish, none are able to im∣pead his judgments.

4. It is said here, that they gnawed their tongues for paine, where we see that as the Lord makes the guilty con∣science of the wicked to be their own accuser and condemn∣er, so he makes them likewise to be his own tormenter and burden.

5. We see here again the Lords sutable judgements to the sinne, they seduced and sinned by their tongue, therefore here they are punished in their tongue, wherefore beware in what manner, or by what member we sin, lest by the same we be likewise punished.

Ver. 12. By drying up of Euphrates, we see that there is no earthly fortification, or other thing whatsoever to be trusted unto, especially when God comes against any.

2. Where this is done, that the way of the Kings of the East may be prepared, we are taught hereby, that when God has a work to perform, he can make way for the accomplish∣ment thereof, as we see ln Josephs preferment, Mordecai's advancement, his peoples safety, Hamans overthrow, and such like, therefore let none question, as Luke 1.34. How shall this be? for as is said there, v. 37. with God nothing is impossible.

3. Hereby also we see, the hope that is, of the con∣version of these open enemies of the Christian name at last.

Ver. 13, 14. By the coming of these uncleane spirits out of the mouth of the dragon, beast and false prophet, we see what and from whence the calling and vocation of that Jesuitical late sect of our times is, and whose emissaries these are.

2. By the time of their arising, to wit, upon the dry∣ing up of the waters of Euphrates, expounded, c. 17.15. and upon the nature of their imployment, verse 14. here we see, according as is told us, verse 17. That the fall of mystical Babylon, Rome is at hand, and that they

are the last prevalent Sect that shall arise before the same.

3. In respect that they come out of the mouths of the fore∣named three, it is no marvel that they breath blood and lies.

4. Proceeding from all three joyntly, we see of what nature is Popish unity.

5. Being called spi••its, no wonder likewise that they be subtle and sedulous.

6. Being also spirits of devils, who are so called, from their knowledge, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, we see what Jesuitical subtilties and learning is, whereby they have sophisticated all true divinity, to wit, nothing else, but that which they have common with the devil, and are thereby not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

7. Working of miracles is ascribed to them, whereby we see what advantage Romanists make for their cause by pre∣tending the working of miracles, which the Spirit of God here, and 2 Thes. 2.9. maketh to be in the last times a badge of Antichrist and his frogs.

8 The sedulity in evil which is subjoyned, should teach true Pastours to be more diligent for the work of God, and in good.

9. Their excitation to battel and blood where ever they come, and gets the eare of great men should teach all Kingdoms and Common-wealths, what may be expected where they are, and the more to be aware of them.

Ver. 15. Seeing Christs coming is to be sudden and unex∣pected like a thiefs, as we are here exhorted, we should ever be on our watch, and in all things circumspect.

2. Wi••h the garment of a holy profession, we should joyne the p••actise of a holy conversation.

3. Without these we see what our spiritual estate is, to wit, a shameful nakednesse to be seen of Saints and Angels, and which shall disable us to stand before God in Judge∣ment.

4. We see that Satans aime by temptation and trouble is to bereave us of these, and therefore we are exhorted the more carefully to keep them.

Ver. 16. Where it is said, that he, that is, Satan gathered them, who, v. 14. are said to be gathered by his Jesuitical a∣gents. As also that he and they gathered them to the like e∣vent, as at Megiddo, Jabin and Sisera had, that is, to their own

destruction. Let Popish Princes take heed to this, and beware of such Jesuitical instigations.

2. We see that an evil cause shall ever have an ill successe in the end, as we see Judg. 20. and here.

3. Seeing the successe of this gathering has its name from the like event before at Megiddo, then from Gods power and works of old for his Church, or confidence for like future suc∣cesse ought to be confirmed.

Ver. 17. The seventh vial is poured out in the aire, whereof Satan is called the prince, Eph. 2.2. as thereby having the advantage above us, whereby we see wherein Satan or his instruments place their greatest advantage against the god∣ly, God even in that shall disappoint him and them, yea oft∣times plague them therein.

2. Where it is said, that there came a voice out of the Temple, and from the Throne, we see where the Lords Throne is seated of his gracious government, to wit, in his Church and true members thereof. As also, that his judgements are all holy and righteous.

3. Where it is said, in the preterit, It is done, which in the future was onely to be done, this teaches us, that Gods threat∣nings of judgements, except men repent, are as sure as if they were already executed.

Ver. 18. These voices (as they are expounded) shews that lamentation shall be to the wicked when rejoycing shall be to the godly.

2. These thunders and lightnings, shew, that as fiery and slatulent exhalations that ascend and ripen in the clouds, by agitation seeking a vent, at last breaks out with a terrible noise and lightning, and causes a sudden storme, so does the sins of the wicked that ascend to heaven after the Lords long suffering patience brake forth at last into a terrible storm of the wrath of God.

3. As there is thunder and lightning from heaven, so there is an earthquake below, which teaches us, that when God is angry against the wicked, heaven and earth are ready to con∣spire to punish them.

4. This concussion of the earth shews, that there is no earth∣ly or worldly estate so stable, but when God is angry may easily be shaken, and that they that confide therein, are but like foolish builders upon the sand.

Ver. 19. Where it is said, that the great City was divided, we

see that no worldly grandure is priviledged or able to save.

2. Division also goes before destruction, c. 18.2.

3. Where the lesser Cities of the Nations are said to have fal∣len likewise, it teaches us, that the seduced as well as the se∣ducer shall be punished, and the blind that are led by the blinde shall both fall into the ditch.

4. It is said that great Babylon came in remembrance before God, which teaches us, that God is not oblivious of mens sins, nor his Churches wrongs, but will punish the one, and redress the other in his own time.

5. He is said to give to her the cup of the wine of the fierce∣nesse of his wrath, which shews us how the Lord proportions his punishments suitable to mens sinnes, giving cup for cup, as we see, c. 17.4.

6. We see here likewise, what abused long suffering doth at last produce, to wit, not only wrath, but fiercenesse of wrath.

7. We see that Gods punishments of the wicked are in wrath, without mixture, as c. 14.10. whereas the corrections of his children are ever in love and mixed with mercy.

8. We see what a fearful sinne idolatry is, which procures Gods fierce wrath.

Ver. 20. We see here by the Islands fleeing away, and the mountains disappearing, the instability of al earthly estates, though seeming never so strongly fortified, or great in worldly grandure.

Ver. 21. This heavy hail shews, that weighty sins procure weighty judgements.

2. That this hail came from heaven, it teaches us, that all such come from the God of heaven when his wrath is kindled, and his patience abused.

3. It is said they blasphemed God on whom it fell, which shews that the wicked who presume and count little of sin here, shall at l••st despaire, and thereby blaspheme God with Cain, thinking their punishment to be greater then they can endure.

CHAP. XVII.

The Sense or Explication.

IN this Chapter we have, 1. The introduction to the vision of the great Whore and the Beast whereon she sits, to v. 3. 2. The vision it selfe, to v. 7. And, 3. The Exposition thereof to the end of the Chapter.

Ver. 1. ANd there came one of the seven An∣gels which had the seven vials, and talked with me, saying unto me, Come hither, I will shew unto thee the judgement of the great whore that sitteth upon many waters.

In the introduction we have, 1. The Angels invitation to the subsequent vision, who was one of the seven that had the seven vials. 2. His promise which he makes, to wit, to shew him the judgements of the great whore. Where 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is put for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, damnatio, not only temporal here, but, as c. 19.20. by an eternal hereafter, the cause whereof is im∣bossomed (like Uriahs letter) in the stile she gets, not only of a whore, as idolatrous Jerusalem is called, Isa. 1.21. who sometimes was a faithful City, but likewise she is cal∣led a great whore, because of her whoredomes commit∣ted with so many, and that (as is said, v. 5. she was the mother of harlots.

Ver. 2. With whom the Kings of the earth have committed fornication, and the inhabiters of the earth have been made drunk with the wine of her fornication.

Here are set down these also who committed whoredome with her, to wit, Kings and other inhabiters of the earth, that is both great and small, rich and poor, bond and free, as we h••ve it exprest, c. 13.16. shewing thereby what a shamelesse, common, and indeed Catholick harlot she is: who are said to be made drunk with the wine of her fornication, thereby to shew (as has been said before, on c 14.8.) that idolatry is, 1. A sensual sort of Religion, and therefore allu∣ring. 2. That it is inebriating, and therefore obduring. 3. That it is an enraging thing, or else which makes senslesse, as drun∣kennesse with wine doth one of the two.

Moreover, we see here the whores policy, that first she draws the Kings and Princes of the earth to commit for∣ni••ation with her, and then the other inhabiters, because the example of Superiours are ordinarily followed by infe∣ri••urs.

Ver. 3. So he carried me away in the Spirit into the wildernesse: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemie, having seven heads and ten hornes.

Follows now the Vision, and 1. The place where he saw the same, and how Iohn was ca••ried thither, which was in the Spiri••. The place then was the wildernesse. No∣ting thereby, 1. That to know this Mystery a retired and holy disposition of a contemplative minde is required. 2. The woman representing the true Church, c. 12.14. was left in a wildernesse. But here in place of her Iohn findes indeed a wo∣man, but another sort of woman, a whore, so that here is the Roman local succession whereof they brag, as Isa. 1.21. a

harlot succeeding to a faithul City. 3. This signifies (sayes Ribera) that Rome after her punishment shall be turned into a great wildernesse, as we shall see hereafter, c. 18.

Next, concerning this woman whom he saw, we have to consider, 1. Who she is. 2. What the beast is whereon she sits. 3. Her glorious decking. 4. The name that is written on her forehead; and last of all, her bloody cruelty.

First then, Ribera the Jesuite tells, (Rib. in v. 1.) that this woman is Rome, saying, this woman signifies Rome, who had allured many to her idolatry, and was to allure many by hope of gain, both of goods and pleasures.

Secondly, this beast is the Papacy or Papal clamed autho∣rity that bears up idolatrous Rome, and the Church thereof in its grandure and glory. Which is said, 1. To be scarlet coloured, which being taken literally may denotate that co∣lour wherewith her Cardinals and Conclave are clad, but Mystically signifies, as v. 6. her bloody disposition. 2. The same is said to be full of the names of blaspemy, whereby blasphe∣mous doctrines as also titles are meant, whereof we have al∣ready spoken, c. 13.5, 6. such is papal divinity. 3. This beast has seven heads and ten hornes, whereof we shall speak, v. 9. and 12. hereafter.

Ver. 4. And the woman was arayed in purple and skarlet colour, and decked with gold, and preci∣ous stones, and pearls, having a golden cup in her hand, full of abominations and filthinesse of her for∣nication.

Follows here next her glorious decking, or her whorish busking. 1. Then, she is described from her rayment of purple and scarlet, the one denotating her pride, or fastum regium, as Ribera speaks, purple being the robes of Princes, and the o∣ther, being ••he colour of blood, denotating her cruelty. 2. She is said to be decked with gold, and precious stones, and pearls, shewing thereby that she shall be glorious in all outward and worldly lustre, riches and pomp, as her Papal crown, her Prelates pontifical habits, her Clergies rich vestments, Copes, covers of Altars and such like does shew, far diverse from the decking of that woman, c. 12.1. (See Platina in vita Greg. 4.

& Pauli. 2.) 3. She has a golden cup in her hand, faire without like the painted Tombes, but foul within, being full of abominations and filthinesse of her fornication, this golden cup signifying her fair pretence of infallibility and purity of truth, but covertly under the same, affording no other but abominable errours, superstition and idolatry, which is called here the filthinesse of her fornication, as it was before, c 14.8. called the wine of the wrath of her fornication. Therfore defiling (as that does which is filthy) and drawing down like∣wise the wrath of God on them that drink of that cup. And to shew how abominable and filthy her idolatry is in Gods sight, and should be so in mans, the same is called so, not in the concreat, as we say, but in the abstract, abominations and filthinesse.

Ver. 5. And upon her forehead was a name writ∣ten, MYSTERY BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH.

Fourthly, we have here the name that is written on her forehead, Mystery, Babylon the great, &c. by this name, her profession of these errors, superstition and Idolatries (as one professes his name,) being to be understood, and as Christs name, c. 12.13. and Mat. 19.29. signifies in like manner his doctrine, and profession of the same, which name she is said to have written in her forehead, which is the seat of shamefastnesse, and most conspicuous part of the body, signify∣ing thereby that she has a whores fore-head, and is not ashamed of her erroneous Doctrine and idolatrous practices which she obtrudes for the only true Religion, but partly avows the same to be infallible verity, and her selfe therein to be that Chruch of Christ which can no wayes erre. Yet as by a ma••s name one is known to be such; or such a one, even so by her name, or doctrine and profession she is known to be, Myste∣ry, Ba••ylon the great, &c. That is to say, 1. As Ribera expounds it, the Mystical Babylon here spoken of in the Re∣velation, or that Antichristian Church which, with the head thereof God shall destroy, therefore sayes he, cum dicit myste∣rium arcanum significat latere in nomine, id est, non propriè accipi sed figurate quemadmodum de Jerusalem dixit, c. 11.8. 2 This shews the manner of her working to be mystical and

covertly, not in open opposition to Christ or the Christian profession, but cunningly and simularly, as Judas under the profession of a Disciple betrayed his Master, for which cause Antichrist gets the like name, 2 Thes. 2.3. and v. 7. his working is called the Mystery of iniqui••y, and the Beast spoken of, c. 13.11. is said to be horned like the Lamb, though he speaks like the Dragon.

Next, where she claims to be the mother Church; In∣deed she is so, but a mother of harlots like her self, that is, of particular and national Chruches idolatrous like her self, which, c. 16.19. are called the Cities of the Nations, that should fall with Babylon the great City.

And as she is a mother of harlots, so is she called the mo∣ther of abominations of the earth, that is, the prime hatcher and fosterer of all the abomin••ble plots, and practises that are on the earth.

Ver. 6. And I saw the woman drunken with the blood of the Saints, and with the blood of the Martyrs of Jesus: and when I saw her, I wondered with great admiration.

Follows here at last her bloody cruelty, and that John saw her even unto admiration, drunken with the blood of the Saints, and of the Martyrs of Jesus; and upon which words, I cannot but with admiration in like manner, set down the words of a Romane Jesuite, Ribera, saying, hoc in nullam urbem aque convenit ac in Romam, in qua innumerabiles martyres occisi sunt, quamvis non ebria dicitur tantum propter sangui∣nem in ea fusum, sed etiam p••opter sanguinem qui ejus jussit & potestate in aliis urbibus effusus est, nam hunc etiam ipsa fudit, Nec de sanguine usque ad Iohannis tempora effuso tantum lo∣quitur, verum & de eo qui postea erat effundendus, to wit, in the time of Antichrist, as he shews in v. 8. so that she is not only a filthy and common whore, as we see, v. 2. and 4. but also a cruel and bloody whore, poysoning the souls of some by her cup, and killing the bodies of others by the sword, even as Satan is both an unclean spitit, as also a cruel murderer and has been so from the beginning.

The summe then of the mystery of this woman is this,

1. This woman as a woman, is a Church. 2. As a harlot, is a false and idolatrous Church. 3. As inebriating the Kings and inhabitants of the earth with the wine of her fornications, is a pretended Catholick Church. 4. As a mother of har∣lots is a mother Church. And, 5. As Mystical Babylon, which Ribera and other Romanists expound to be Rome, is the Ro∣man Church, all which being put toge her makes up here by common consent the description of the Antichristian Church, which is therefore the Roman-mother-pretended Catholick Church, so much cryed up, and doted on by se∣duced souls.

Ver. 7. And the Angel said unto me, Wherefore didst thou marvel? I will tell thee the mystery of the woman and of the Beast that carrieth her, which hath the seven heads and ten hornes.

Follows here the exposition of the former Vision, where∣unto is prefixt, 1. An interrogation to Iohn, not of incre∣pation for his admiration, but of introduction to the follow∣ing Exposition, saying, I will shew thee the Mystery of the woman and beast that carrieth her, &c. Where it is to be noted, that the word in the vulgar Latine is Sacramentum, as it is, Eph. 5.32. if therefore out of that place, the Romanists would thereby prove marriage to be a Sacrament, why not also out of this, that the whore here is a Sacrament likewise, to joyn her to their other seven?

Ver. 8. The beast that thou sawest, was, and is not, and shall ascend out of the bottomlesse pit, and go into perdition, and they that dwell on the earth shall wonder (whose names were not written in the book of life from the foundation of the world) when they behold the beast that was, and is not, and yet is.

First then, here he begins at the description of the beast,

whereof he makes four estates 1. That he was, 2. That he is not, 3. And yet is, and 4. Shall be. First, then we must remember that by the beast in general is understood the Roman jurisdiction and government, which is said, 1. That it was, to wit before Iohns dayes in the persons of the five heads, which v. 10. are said to have fallen, which were, Kings, Consuls, Decemvirs, Dictators and Tribunes of the people. 2. That in Iohns dayes it was not, so as before; But, 3. Yet it is, to wit, under the imperial government, which is the six••h head whereof Iohn speaks the same words, v. 10. saying, and one is; And 4. It shall be, to wit, under the Papal government or jurisdiction of the Popes, of which government of Rome as the last sort, and under the last head, there are three things set down. 1. The original thereof. 2. The general subjection therto. And 3. The last and to∣tal ruine of the same. First then, the original of this which sh••ll be, is set down in these words, that he shall ascend out of the bottomlesse pit, reference being had herein to that starre spoken of, c. 9.1. which fell from heaven, to whom was given the key of the bottomlesse pit, and who from his ascending from thence, v 11. is called the Angel thereof, as the Angels of heaven are so called, because they come from thence to be Ministring spirits to the godly. His original then shews what sort of person he shall be who sh••ll rule, and what sort of his government shal be wherby he rules, and Ribera grants, that this shall be the Antichrist. 2. The general sub∣jection to this sort of government, whereby the Roman Church pleads to be Catholick, is set down in these words, that they that dwell on the earth shall wonder, refere••ce being had here to c. 13.3. and 8. Where in the first place it is said, that all the world wondered after the beast, and v. 8. that all that dwell on the earth worshipped him. Whose names were not written in the book of life, &c. 3. The last total ruine of head and state is set down in these words, and he shall go into perdition. The sonne where∣of (with Iudas) he is called, 2 Thessal. 2.3. and that, most justly being a destroyer that he should go to destruction

Ver. 9. And here is the mind which hath wisdom, The seven heads are seven mountaines, on which the woman sitteth.

In the further discovery of this beast to know him aright, the Angel by a parenthesis declares that there is required hea∣venly wisdome, and then accordingly expounds to Iohn, what his seven heads signified, to wit, seven mountains which so cleerly denotates Rome, that the Jesuite Ribera plain∣ly sayes thus, on c. 14.8. Huic conveniunt aptissime omnia quae de Babylone dicuntur hoc libro, atque illud imprimis quod alii convenire non potest, septem capita, septem montes sunt, super quos mulier sedet, constat enim Romam super sep∣tem montes fundatam esse, de quibus Virgilius, Septemque uno sibi muro circundabit arces, & Ovidius.

Sed quae de septem totum circumspicit orbem Montibus imperii Roma, deûmque locus.

Hi sunt, palatinus, quirinalis, Aventinus, Coelius, Viminalis, Asquilinus, Janicularis.

Ver. 10. And there are seven Kings, five are fallen, and one is, and the other is not yet come: and when he cometh, he must continue a short space.

He sayes here likewise, that the seven heads are likewise seven Kings, meaning thereby not so many individual per∣sons, but sorts of sovereign government, in each whereof were many persons successively following one after another, which Ribera very well observes, saying, postremo intelligat non esse inusitatum in Scriptura ut in uno rege, multi similes & quasi ejusdem corporis significentur, ut Dan. 8.3. Ubi Daniel ait, ecce aries stabat, &c. quod, v. 20. Angelus exponens, ait, Aries quem vidisti habentem cornua, sunt reges Mediae & Persiae, and thereafter, Matth 22.11. Legimus (sayes he) intravit rex ut videret discumbentes & vidit ibi hominem

non vestitum veste nuptiali; in quem locum Hieronymus ait, unus iste omnes qui sociati sunt malitia intelliguntur. Which thing is the more observable against such, who reading of Antichrist in the Scripture in the singular number, from thence would collect that therefore one individual man is thereby only to be understood.

Of the five of which Kings that were fallen in Iohns days and before, and of him that was in his dayes, signifying the Roman Emperours, we have spoken, and the other is not yet come (sayes he) and when he comes, he must continue a short space, which is to be understood of Theodoricus the O∣strogoth and those who after the over-running of Italy, and pos∣sessing of Rome suceeded him, whose Monarchick government over the same continued but seventy years, called here a short space.

Ver. 11. And the beast that was, and is not, even he is the eight, and is of the seven, and goeth into perdition.

And the beast (sayes he) that was (as has been explained already) and is not, if we look to that present time wherein Iohn wrote, but was to come thereafter, when the let whereof Paul speaks, 2 Thes. 2.7. should be taken out of the way, is here called the eighth head, as also of the seven, noting here∣by the twofold sovereignty that the Popes should have over Rome, to wit, one civil with all the former heads, and one proper and peculiar, to wit, of spiritual jurisdiction, as Mantuan says, ense potens gemino, swaying so both the swords, and wherein he shall be the last head, and shall go into perdition.

Ver. 12. And the ten hornes which thou saw∣est are ten Kings, which have received no King∣dome as yet: but receive power as Kings one hour with the beast.

Here the Angel comes next to the exposition of the ten hornes of the beast, and tells Iohn, that these are ten

Kings that shal arise (to wit) of the ruines of the Roman Empire to a royal dignity, not meaning as h••s been said, only so many individual persons, but a succession of such, neither a precise number of ten, but putting a definite number here for an indefinite, and meaning thereby, many Kings only, as we see this usual in Scripture, Gen. 31.7. and Numb. 14.22. as likewise Bellarmine does acknowledge, lib. 3. de Rom. pont. cap. 8.

Those Kings in Johns dayes, had received no Kingdome as yet (sayes the Angel) the Romane Empire without any deadly wound then standing entire, but receive power, that is, shall receive power (speaking so by an anallage of time) as Kings at one houre with the beast, that is, at one time, as 1 John 2.18. the last houre is taken for the last time, neither is it to be understood that at one precise period of time that they are to receive power together without any difference of priority or posteriority, b••t as Johns last houre includes some ages, so this some difference of time, though not great, whence it is as sure, that Antichrist is come, and not to come (as the Papists fancy) as it is visible to the whole world that they are Kings now in the several kingdomes of Europe exer∣cising Kingly power, who before were onely tributary Pro∣vinces, and subject only to the Roman Emperours, which Kings are here called the beasts hornes, because by them as by his secular arme he did push and persecute as hereticks the true Saints of God and Martyrs of Jesus, which v. 14. is called their fighting against the Lamb, as he said to Paul, Why perse∣cutest thou me?

Ver. 13. These have one mind, and shall give their power and strength unto the beast.

In which work of aiding the beast and persecuting unto death the Martyrs of Christ, is set down their wicked uni∣ty, like that of Pilots and Herods to crucifie Jesus, that they were of one minde herein, howsoever disagreeing among them∣selves otherwise, and unanimously in this they gave their pow∣er and strength to the b••ast, as the poor Waldenses found in the time of Innocent the third, of whom were slain by his insti∣gation under the conduct of the Count of Montferrat 100000. (facie. temp. in vita. Inno. 3.) as also the Protestants in Germany

found in the reigne of Charles the fifth Emperour, and in the later troubles, which likewise the Massacre of Paris testifies, and those who suffered in France, Anno 1545. mentioned by Sleidan in which persecution in one Town Cabrier by one Minerius were slaine eight hundred, not sparing women nor children: The Inquisition also in the Low-countreys and Spaine, the reign of Queen Mary in England, the intended eighty eight, and the late rebellion in Ireland, all proclaim the truth hereof.

Kings also gave their strength to the beast, 1. When they gave a great part of their proper rents and revenues, to build and richly endow so many Abacies erect prelacies, and give so rich donations. 2. When they suffered such huge summes to be carried to Rome yeerly out of their Dominions, as annats, Peter-pence and such like, so that Duarenus a Ro∣manist testifies, that in one year there went out of France se∣ven and twenty hundred thousand crow•••• in the time of Pius the third; (lib. defens. libert. eccle. gallicanae.) 2. When they are yielded to the Popes jurisdiction, such sub∣mission, and professed subjection, as the book of sacred Ceremonies and their practise does shew. And, 4. When they gave such large priviledges, power and exemptions to the Roman Clergy within their Dominions.

Ver. 14. These shall make warre with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings, and they that are with him, are called, and chosen, and faith∣full.

Here is shewn to what end they unanimously concur and give their power and strength to the beast, to wit, to make war with the Lamb, which signifies, 1. The nature of their quarrel, to wit, religion and the truth of Christ, which they oppose and persecute in his true members, and therefore how∣soever they would be esteemed Christian, yet they are but meer Antichristian Princes. 2. This signifies, during the time of their prevailing against his Saints and Martyrs, by persecuting of them, whom they were persecuting, to wit, the Lamb Christ Jesus himself as he said to Saul, why persecutest thou me? 3. How meek and patiently th••y kythed during their

persecution, to wit, like a Lamb, as he kythed also in his personal sufferings, Isa. 53.7.

The successe of which war is next set down, to be victory on Christs side at last, to wit, by conversion of them to the truth, as he was over so many at once, Acts 2.37. and 40. and over Saul when he was in his very rage of persecution, the reason of which victory is set down, that as he is a meek Lamb, so is he a mighty Lord, yea a Lord of lords, and King of kings, who has also the hearts of all Kings in his hands and turnes them what way he willeth like rivers of waters.

Next, it is to be noted that this victory is not meant to be over all these Kings, because to Romes very last over∣throw, we see that some are so inebriate with her cup, that they will adheare to her, and as c. 18.9. greatly bewaile her, the victory over whom by their eversion is set down, c. 19.18. as the victor•• over these by their conversion is set down here.

Follows thereafter that which is a great comfort to the godly in their conflict with Antichrist and his followers, for as the cause and conflict is common, they suffering for Christ, and he suffering in them, so likewise they are here set down as partakers in common wi••h Christ of the victory, and there∣fore they neither fight alone, s••ffer alone, nor with uncertain victo••y.

The stiles which they get are, called, and chosen, and faith∣ful, their being faithful, (as all are exhorted, Rev. 2.10.) be∣ing an evidence of their election, and an effect of their effectual calling, and none being such, but who with Christ will side against Antichrist, all which in the end shall surely be victorious.

Ver 15. And he saith unto me, The waters which thou sawest, where the whore sitteth are peoples, and multitudes, and nations, and tongues.

Follows here the Exposition of the waters whereon the whore, v. 2. mysticall Babylon sits, which serves for the un∣derstanding greatly of c. 16.12. where it is said that upon the pouring out of the sixth vial, the waters of Euphrates were dried up, as was there explained, and which serves greatly

in like manner to prove the Roman Church to be Antichri∣stian, as claiming multitudes to be on her side, and there∣fore making it a note of the Church.

Ver. 16. And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire.

Follows here the effect of the Lambs victory spoken of, v. 14. where all the ten are said to do (by an usual synecdoche) what most part shall do, which is, 1. (As Amnon hated Thamar) so they shall hate the whore. 2. They shall make her desolate and naked, signifying thereby their abstracting from her former rents and revenues which she had out of their do∣minions. 3. They shall eat her flesh, that is, according to the Scripture phrase, Psal. 27.2. make a prey of her and de∣stroy her. And, 4. They shall burne her with fire, and then it shall be accomplished what is Prophecied of her, c. 18.8. and was of Eastern Babylon before her, Jer. 51.33. and 58. which last in Gods own time is yet to be accomplished, and will be assuredly, as Ribera, Viega, and other Jesuites do plainly confesse.

Ver. 17. For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled.

Follows here who is the prime author of her destruction, as is also set down, c. 18.8. to wit, God, who is said here to put it in their hearts to fulfil his Will, this being relative to that which is spoken in the preceding verse, of hating the whore, &c. and on which words, sayes Ribera, ad desolutio∣nem & incendium Romae pertinent, causam enim ostendunt tantae desolationis ab iis effectae, qui amici potius futuri vi∣debantur.

Only there rests here one great doubt or difficulty in

the words that follow, how in such an evil action, as to a∣gree and give their Kingdom to the beast, God can be said to put that in their heart, or they therein to do Gods Will, as we have the like speeches, 2 Sam. 16.10. Psalme 105.25. Ezek. 14.9. and Acts 4.27. by which and the like speeches the evil works of men are ascribed to God. But this is not pro∣perly or absolutely to be understood, as if God were the Au∣thour of such (which were blasphemy) but in so far as by them the Lord is the executer of his just judgement, punish∣ing sin by sinne, as we see, 2 Thes. 2.10, 11. and making that which is malum culpae upon mans part to be malum paenae upon his part, man being unjust in the one, but God ever just and righteous in the other.

In all which things we have likewise to consider, 1. The natural motion in every sinful action which is from God, in whom we are and move. 2. The vitiosity of the action, like claudication, which is from mans corruption and Satans instigation. 3. The diversity of the ends, Gods end being ever good, though mans be sinful, as in Josephs selling, Gen. 45.7. and Christs crucifying, Act. 4.27. And, 4. Gods secret judgment which in and by those actions, he doth ever ex∣ecute, and is always just.

The Jesuite Ribera also sayes, that the words out of the Greek are, ut sensus fit hujusmodi, Deus dedit in corda eorum, ut Romam vastarent (sayes he) dedit etiam ut regnum suum bestiae dent, id est, permisit hoc, eos velle, & hoc iis pla∣cere.

And concerning the next words, untill the Words of God should be fulfilled, thus sayes he, id est, ut diabolus & ejus maximum membrum antichristus, adjuti opera atque potentia horum regum possint omnia facere, quae à Deo praedicta sunt tam in Daniele à c. 7. Usque ad finem duodecimi, quam in hac Apo∣calipsi, de persecutione justorum & de omnibus gentibus & reg∣n••s diabolo per Antichristum subjiciendis, by which words then is signified, that though by the secret hand and counsel of God those Kings should give their power to the beast, yet it should be for a time onely, till it be performed what God hath foretold of that height that Antichrist should come to, which being done, then being converted, they shall hate the whore.

Ver. 18. And the woman which thou sawest, is that great City which reigneth over the Kings of the earth.

Follows last of all the Angels exposition, what this wo∣man or mother of harlots is, to wit, that great City which reignes over the Kings of the earth, whereof (sayes Bellarmine, l. 2. de pont. Rom. c. 2.) Babylon urbis illa magna, sedens super septem montes, & habens imperium super reges terrae Roma est, neque enim alia civitas est quae Johannis tempore imperium habuerat, and that it is Rome under the Papacy that is here described, beside Petrarch and others cited on, c. 14.8. Let us heare their own Clemangi, saying, quid de tua prophetia, Johannis scilicet in Apocalipsi censes? An non illam ad te per∣tinere putas? non pudorem ita cum sensu perdidisti ut haec ne∣ges. Illam ergo intuere, & lege damnationem magnae mere∣trio's, super aquas multas sedentis, illicque tua facta praeclara contemplare, & tuos futuros casus, (de corrupto ecclesiae statu. cap. 26.) From which former speeches I frame this Argu∣ment.

Babylon that great City, scituate on seven hills, that did reign in Iohns dayes over the Kings of the earth, and which under the last or eighth head, thereof is that great idola∣trous whore, the same is the seat of Antichrist. But Rome under the Papacy is such, therefore is the seat of Antichrist. And againe, he that sits in that seate of Antichrist is Antichrist (for none else does so) pretending to be Gods Vicar, and the chief head or Monarch of the Church, 2 Thes. 2.4.

But the Pope sits in the seat of Antichrist as such,

Therefore the Pope is Antichrist.

The Lessons or Applications on the seventeenth Chapter.

Ver. 1. By this new vision, and the Angels talking with him shewing him the meaning thereof, we see that the Lord still increases the knowledge of his own who are desirous thereof in his heavenly mysteries, so that it

grows like Ezekiels waters, or as from the dawning to the cleer day, till it be perfected in glory.

2. By the title of whoredome it gets, we see how hateful idolatry is, and how highly it provokes Gods wrath, who is a jealous God, as the whoredome of a woman who playes the common harlot provokes the jealousie of her husband.

3. Where the Angel sayes, I will shew thee the judgment of the great whore, we see that idolatry and idolaters in Gods time shall never escape judgement.

Ver. 2. By naming Kings of the earth first, and then the other inhabiters thereof, who had committed fornication with the whore, we see that the examples of the greatest in evil is most pernitious, as on the contrary their good example proves unto good most powerful.

2. Seeing idolatry is likened here to wine, as sensual and allu∣ring, no marvel then that people be more prone thereto then to truth and Gods pure worship.

3. Seeing here also we see how it inebriates, no marvel then though we see those that are drunk therewith so obstinate and incorrigible.

Ver. 3. Iohn sees this woman in a wildernesse, we see then that this world is but a wildernesse, barren in any good, and full of wilde beasts, though therein (as this woman here) any had never so much pomp and pleasure.

2. This beast whereon the woman sits, shews that sin trans∣formes persons or states into brutish beasts, yea, into brutish monsters.

Ver. 4. This like glorious external pomp of the Church of Rome in her Pope, Prelates, and pompatical Worship shewes her to be the whore here described, painted and pointed out.

2. Her cup is said to be full of abominations, teaching us how to esteem truely of her doctrines, and idolatrous worship as most abominable and odious.

3. Her cup likewise is said to be full of the filthinesse of her fornication, then let P••pists consider here what they drink, when they d••••nk in popery.

4. She does all this under shew of a golden cup wherewith she covere••h her filthiness, which reaches to beware of fair and glorious titles or pretences, and to look well what is within or under, as is said, ne lateat anguis in herba.

Ver. 5. Where her name is, Mystery, this teaches us, that Antichrists opposition and working is hid and mysterious, and has been so from its beginings, therefore more to have been ad∣verted in the seeds, while the tares were sowing.

2. She is called also Babylon, when alike sins, we see, makes persons and places to have like names.

3. By this title likewise of mother of harlots, we see what a mother Church the Church of Rome is.

Ver. 6. Iohn sees this woman drunk with the blood of the Saints, which shews the blood-thirstinesse of the Roman Church, and her insatiablenesse therein even unto drunken∣nesse.

2. Johns wondring thereat, shews that her cruelty is so great, that it is even to the admiration of all others who are not of her society, and like disposition.

Ver. 7. The Angels former invitation of John and offer of instruction, v. 1. and his readinesse here again to resolve John of that whereat he wondred, is a good example of all who have knowledge of heavenly Mysteries to be at all fit occasions com∣municative thereof to others.

Ver. 8. Where it is said that the beast should ascend out of the bottomlesse pit, we see the original of that Antichristian Roman hierarchie, to wit, that it is not from heaven, but from the bottomlesse pit, whose keys the Angel thereof has, and not Peters, or those of the Kingdom of heaven.

2. It is said that this beast goes to perdition, where we may see then whither they go who follow the Roman Church, and what is the••r doom.

3. What else is to be noted of that general wondring of the earthly sort, and following after the beast, as also of the excep∣tion of such whose names are written in the book of life, let the reader see in the notes on c. 13.3. and 8.

Ver. 9. We see here, seeing divine wisdom is requisite to understand sublime and heavenly Mysteries, therefore that those who would know such to their eternal salvation, should earnestly beg the same from God the only giver thereof.

2. The forme of speech used here, calling the seve•• heads, seven mountains; by a figure called, metanomia signi pro signa∣to, which is usual in Scripture, as Gen. 17.10.41.28. Exod. 12.11. serves to convince t••ose who for maintaining their er∣rour of transubstantiation, will have Christs words spoken of

the bread in the Sacrament of the Lords Table to be taken pro∣perly, which are spoken (as of the cup also) figuratively.

Ver. 10. The change of the formes of government, and their fall mentioned here, in Nations or republicks, teaches us the mutability of all earthly things, therefore to be despised.

2. Where it is said of the seventh head, that when he comes he must continue but a short space, this shews us, that all future things are known to God, as if they were present, and are de∣termined by him.

Ver. 11. Where the beast is the eighth head in respect of a several government different from the former, to wit, spiritual, and is also called one of the seven in respect of his civil and temporal jurisdiction agreeing with the former, this serves cleerly to shew what the Popes claime and usurpation of both swords proves him to be, as Mantuan sayes of him.

Ense potens gemino, cujus vestigia adorant Caesar & aurato vestiti murice reges.

Ver. 12. The time likewise of the conjunct rising from temporal sovereignty of the Pope, and the Kings of Europe by the fall of the old Roman Empire, serves also to shew and prove, that the Papal, is that Antichristian Monarchie, and that the Pope himself is that foretold of Antichrist, it being as sure that Antichrist is come, and that it is he, as it is sure that these Prin∣ces are Kings.

2. We see the basenesse of Popish Princes, by being the Popes secular arme to execute his bloody designes, by their e∣dicts and armes, to wit, that they are but the horns of such a monstrous and bloody beast.

Ver. 13. Where it is said that they have one minde, we see that as there is a godly unity amongst the faithful, Act. 4.32. so there is a wicked conspiracy amongst the wicked, Ps. 2.1, 2.

2. These Kings they gave their power to the beast, where we see the abuse of authority contrary to Rom. 13.3, 4. for whereas their power is from God, and therefore should be for him, and for the good, they abuse it against him and for the evil.

Ver. 14. We see against whom Kings war and are enemies, when they war and persecute poor Protestants, it is not men, but the Lamb Christ Jesus.

2. Where it is said, that the Lamb should overcome them, we see the Almighty power of Jesus Christ over his mightiest enemies.

3 This shews us likewise the Lords wonderful mercy, overcom∣ing

his greatest enemies by a merciful conversion, as he did Ma∣nasseh and Paul, and not as they deserved by a just eversion.

4. Those th t were overcome by conversion, were the same with others that gave their power likewise to the beast, and were not converted, mentioned, c. 18.1. and 19 19. so that we see before grace come and effectual calling all are alike by nature and sinful disposition or guiltinesse.

5. In the conversion of these beyond others; we see the power of the truth towards the Elect.

6. We see here an admirable victory, and unlikely in out∣ward shew, a weak Lamb to overcome mighty Kings, but the reason is subjoyned, that he is also by Divine power, a strong Lord, and King of kings, which sh••ws unto us that in Gods greatest works which he works by weakest means▪ we should not look to the weaknesse of the means▪ but to his Divine and Almighty power which secretly and unseen concurreth there∣with.

7. Seeing he is King of kings, then let all Kings acknowledge themselves his vassals, cast down their crowns at his feet (as we see, Rev, 4.10.) sway their Scepters for him, enlarge his Kingdome within thei••s, and use their royal power to advance his royal dignity, thus shall he honour them who honours him, and establish their thrones to them and their posterity.

8. We see that the Elect and faithful with him partake of his victory, which teaches us, that if we suffer with him here, and fight for him as we should, contending for the truth, we shall also be victorious with him, and triumph in glory.

Ver. 15. Where the Angel expounds the waters whereon the whore sits to be peoples, and multitudes, &c. we see of what Church, multitude is a note.

2. How more prone the multitude is to walk in the broad way of errour and impiety then in the narrow way of truth and godlinesse that leads unto salvation.

Ver. 16. Where it is said, that the hornes before loved the whore, and even the beasts hornes which supported her, shall here in the end hate the whores we see what a strange change the work of conversion and effectual calling makes, where it comes, Lions shall turn Lambs, persecuters preachers, and lo∣vers turn haters of what rhey loved before.

2. Where it is said, that they shall also make her desolate and naked, and eat her flesh, and burn her with fire, this shews us, that the destruction of that Roman Antichrist, and his

hierarchie once begun, shall hold on constantly by degrees till his final destruction.

Ver. 17. It is said, that God put this in their heart to do his will, which teaches us that all true conversion begins at the heart.

2. That there are no good purposes or thoughts that enters into the heart of man, till the Lord put them in, 2 Cor. 3.5. Phil. 2.13.

3. Where God puts grace in the heart, it will kyth in the action by doing of Gods will.

4. That the whore of Rome be hated and made desolate, &c. we see that it is acceptable service to God, and the doing of his Will, to which all Christian Princes should consecrate their hearts and hands, and contribute their power and strength, which to omit, is the omitting to do his Will, and to oppose the same, is to oppose his will, which in the end will turn, as we see, c. 19.18. to their own destruction.

5. It is said likewise, that it was his Wil that they should agree and give the Kingdom to the beast, which teaches us, that God so over-rules the actions of the most wicked, as when they are doing their Will, that contrary to their intentions, in and by them the Lord is likewise doing his good Will.

6. It is said, till the words of God be fulfilled, which teach∣es, that then Gods Words shall be fulfilled in spite of Satan and all his instruments, yea, that they are fulfilling Gods Words themselves, when they are going on in their most wicked cour∣ses, although with no such intention. Let the godly then have patience, and the wicked be assured of Gods threatned judge∣ments.

Ver. 18. Lastly, this woman so to be utterly destroyed, is ex∣pounded to be Rome, that great City which did reign over the Kings of the earth, where we see then the doom of the Papal sea, and that no grandure (whereof she brags, c. 18.7.) shall exeem or save her, or any from the revenging hand of Gods just punishment.

CHAP. XVIII.

The Sense or Explication.

IN this Chapter is a more ample denunciati∣on of the destruction of Rome uttered by thre•• ••••••••rall voices from heaven, as a thi•• 〈…〉〈…〉 there decreed, and certainly to 〈◊〉〈◊〉 ••med, so that this Chapter has thre•• 〈◊〉〈◊〉. In the first is the first voice uttered in the praeterit, Babylon is fallen, to v. 4. In the se∣cond is the second voice, and what it did utter, from v. 4. to v. 21. In the third part is the third voice, from v. 21. to the end.

Ver. 1. ANd after these things I saw an∣nother Angel come down from heaven, having great power and the earth was light∣ned with his glory.

In the first voice we have to consider, 1. Who utters it, and how he is described, 2. How he utters it. And, 3. What he utters or sayes.

First then, he who utters this voice is called an Angel, who is described, 1. From the place from whence he comes, to wit, heaven, whereupon sayes Ribera, videt autem ange∣lum ferentem sententiam desolationis Romanae descendere de coelo, ut omnes videant illam non casu f••eri, sed divina providentia & voluntate. 2. He is said to come down from heaven (he figuring principally Christ himself, powerful and glorious,

and secondarily figuring the Ministry of the Gospel) to shew his calling to be from God, or heavenly, to denounce the fall of Babylon.

Next, he is said to come with great power, ut videlicet sciamus (sayes Ribera) neminem posse ei resistere. 2. To shew how powerful the Word of truth should be in the mouths of faithful Pastours for the consuming of Antichrist.

Lastly, it is said, that the earth was lightned with his glo∣ry, 〈◊〉〈◊〉 quo apparet (sayes Ribera) urbis supplicium clarum & manifestum omnibus futurum. 2. To shew the clear and glori∣ous light of the truth, after long darknesse of ignorance and errour, wherewith the faithful preachers of the Gospel should come to illuminate the blinded mindes of men. By this great power and glory may be likewise signified, that this fall of Babylon shall be a work wherein his great power and glory, who is the great Angel of the Covenant, shall be seen and made manifest to the whole earth.

Ver. 2. And he cryed mi•• 〈◊〉〈◊〉 ••ith a strong voice, saying, Babylon the great is ••••llen, is fallen, and is become the habitation of devils, and the hold of every foule spirit, and a cage of every unclean and hateful bird.

Secondly the manner of this Angels denunciation is, crying mightily with a strong voice, whereupon sayes Ribera, vox autem fortis indicat magnitudinem supplicii, ac dominum vehe∣menter irasci eidem urbi. 2. This shews the zeal, courage and authority which the faithful Ministers of Christ shall have in delivering their message against Antichrist and his errours, lifting up their voice as a Trumpet, as we we have it, Isa. 58.1.

Thirdly, that which the Angel uttereth is with ingeminati∣on, Babylon the great is fallen, is fallen, alluding to Isa 21.9. where the same words are used, and to Jer. 50.1, 2. and 51.8. which ingemination, and speaking likewise in the present time for the future, is to shew the certainty of the matter, though she (as v. 7.) assures her self of the contrary. Yea, further, she is become (sayes the Angel) the habitation of devils &c. alluding in like manner to the words of the Prophets

concerning Eastern Babylon, Isa. 13.21. and Jer. 50.51. And justly is this threatned against her. 1. That she shall be a ha∣bitation of devils, Because 1. Of her venting the doctrines of devils, as the Apostle calls them, 1 Tim. 4.3. 2. Because of her idolatr••us worship, which the Apostle likewise calls the worship of devils, 1 Cor. 10.20. 3. Because her head, the Pope is Satans or the Dragons Vicar who is the devil, c. 13.11. Next, she shall be a hold of every foule spirit, and justly like∣wise is this threatned against her, 1. Because of her spiri∣tual uncleannesse which is idolatry. 2. Because also of her corporal uncleannesse both in head and members, Cardinals, Palaces, Cloisters and Nunries, (See Platina in vita, John 12. & Omphrius in vita Sorgii. 3. &c. also Joannae foeminae, & Alex. 6.) whereof thus says their own Mantuan,

—Roma ipsa lupanar Reddita, foemineo petri domus oblita fluxu Ad stigios olet usque lares, infestat olympum Nidore hoc, facta est toto execrabilis orbe.

Thirdly, she shall be a cage of every unclean and hateful bird, and this also most justly, which sort being either ra∣venous, as kites and such like, or haters of the light, as owls and bats, &c. so has she had of both sorts in her. As, 1. Si∣moniacal, ravenous and greedy vultures, exposing all things saleable at Rome, (Ep. ad Jo••••n. Perogalum) as their Aeneas Sylvius afterward Pope, by the name of Pius 2. testifies, as (l. de calam. temp.) also their Carmelit frier Mantuan in these words, Templa, sacerdotes altaria sacra, coronae, ignes, thura, praeces, coelum est venale, Deusque. 2. Numbers of lucifugae, or haters of the light of the Gospel, are and have been found in her, because by that light, their errours, idolatry, and o∣ther works of darknesse are detected.

Ver. 3. For all nations have drunk of the wine of the wrath of her fornication, and the Kings of the earth have committed fornication with her, and the Merchants of the earth are waxed rich through the abundance of her deli∣cacies.

The cause of all which horrible, and alrish devastation is here again repeated, which was before in the same words set down, c. 14.8. and c. 17.2. only a third is added concern∣ing her Merchants and their enriching, of whom we will su∣percede to speak, till we come to v. 11.

Ver. 4. And I heard another voice from heaven, saying, Come out of her my people, that ye be not partakers of her sinnes, and that ye receive not of her plagues.

Follows here the second voice which John heard from hea∣ven, like that of the Angels exhortation to Lot to come out of Sodom, wherein allusion is to the same words, Jer. 51.45. upon which words sayes the Jesuite Ribera, cum Roma ever∣tenda & incendenda erit, Deus electos in ea relictos ut exe∣ant, admonebit, but they are to be extended not only to these who are within the walls of Rome, but also to all such who are within her jurisdiction, nor yet is a locall departure here to be meant, but a moral, or a departure not so much out of such bounds, but from her errours, superstition and idola∣try, as the next words shews, saying, that ye be not partakers of her sinnes, &c. which departure is not a schismatical separation of any from the true Church, b••t the true Churches separati∣on of her self by Gods command. From a Schismatick so∣ciety from the truth and a false Church or Antichristian. The reason of which command is from the danger that other∣wise will ensue, to wit, if they who are Gods people come not out of her, but be partakers of her sinnes they shall assu∣redly in like manner receive of her plagues.

Ver. 5. For her sinnes have reached unto heaven, and God hath remembred her iniqui∣ties.

The reason of the inflicting which plagues, and why they have cause to beware of the same is here subjoyned, saying, for her sinnes have reached unto heaven, and God hath re∣membred

her iniquities, as we see the like phrase, Gen. 4.10. and 18.20. upon which words Ribera observes, saying, nul∣lum est peccatum quamvis parvum, quod non perveniat usque ad coelum, id est, ad Dei notitiam, non tamen solet Scriptura e∣jusmodi verbis uti, nisi cum peccata maxima sunt, & eorum vindicta differenda non est, where we see, that for two causes these words are used, 1. To shew the greatnesse of her sins as crying sinnes, like that of Cain, and these of Sodom. And, 2. That Gods judgements for them we••e hard at hand to be inflicted, which the Lord no longer would seem to forget; for by an usual speech in Scripture, as the Lord is said to forget our sinnes when he forgives them, so is he said to remember them when he is to punish them,

Ver. 6. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled, fill to her double.

The next exhortation is unto retribution, diversly and exprest, so that it is not enough to come out of Babylon, thereby to have a care of their own safety, but likewise to shew their zeale for God, and their obedience to his command, Gods people are bidden to reward her, as she has rewarded them, not hereby allowing private revenge, but commanding and recommending to publick persons specially, a publick work for Gods glory and a publick good, as we see, c. 17.6. and pra∣ctised by Josiah, 2 Chron. 34.

Next, they are bidden double to her double according to her works, which though it would at first seeme contrary to equi∣ty, to make the punishment greater then the offence by doubling the same, yet these words, according to her works solves the doubt, shewing howsoever her punishment should seem to be great and double as it were, yet she should receive only that which was just, according to her works, therefore sayes Ribera, non significat eam duplo majori poena affici, quam commerita fuerat, sed sensus est, affligite eam, & cruciate duplo magis quam ipsa vos cruciavit.

Ver. 7. How much she hath glorified her selfe, and lived deliciously, so much torment and sor∣row give her: for she saith in her heart, I sit a Queene, and am no widow, and shall see no sor∣row.

He proceeds here in aggrivating her guiltinesse, as the just cause of Gods plagues upon her, by naming three points thereof. 1. Pride or vain glory. 2. Voluptuousnesse of life. And, 3. Security, as for the first, glorificare se, est superbe jactare & extollere se, ac velle omnibus major existimari (says Ribera) which to be true of the Pope, and the Church of Rome, 1. By their lofty and proud claimes, any one may see. 2. By the Popes proud carriage, as that Kings must kisse his feet, the Emperour is to carry his traine the day of his Co∣ronation, hold his stirrop, lead his bridle, and bring in his first measse of meat, else in his absence the greatest Prince that is present, as we have it set down in the first book of sacred Ceremonies, f. 26. 35. and 41.

Next, for he delicious living in all sort of voluptie, this is also more then palpable to any who will look on the Popes Court, the Cardinals pallaces, their Episcopal-seas, stately Abbies, and other sumptuous buildings, so pleasantly situate and plentifully furnished, whose retribution in respect of the former is set down to be this, that how much she hath glo∣rified her self and lived deliciously so much sorrow and torment shall be given her. The evidence likewise of whose gloriati∣on, and of her sinful security is set down in these words, for she saith in her heart, I sit a Queen, and am no widow, and shall see no sorrow, and this she saith not by word, but in her heart ne superba videatur (sayes Ribera) noting there∣by her hypocrisie, and covering her pride under shew of hu∣mility.

Next, her words are, I sit a Queen, allusion being herein to Isa. 47.7, 8. and to the gloriation of old Chaldean Babylon, ••••••reon sayes Ribera, Ceterum verba Johannis non ita acci∣pienda sunt, ac si tunc à Roma dicerentur, cum ipse vivebat, sed de tempore extremo intelligenda sunt, de quo nunc sermo est,

cum jubentur sancti exire, ne cum ea puniantur, ex quo mani∣festum est eo tempore magnam futuram esse Romae potentiam, ac multis eam urbibus aut etiam provinciis imperaturam. Where it is to be noted, 1. That the very word is here used of sit∣ting, or Sea, whereby the Popes residence and exercising his jurisdiction is signified, as it is also said, 2 Thes. 2.4. that Antichrist shall sit in the Temple of God, that is, exercise his power and jurisdiction in that place which he shall pretend and give out to be the Temple or true Church of God, 2. She sayes she sits a Queen, id est (sayes Ribera) magnum imperi∣um habeo multis impero, or as the Pope calls himself Monarch, and his Spouse the Roman Church, Mother and Mistris over all other Churches, and therefore they paint her like a Queen, with a rich triple Crown, a book, and Peters keys in her hand, as may be seen in the frontispeece of sundry of their books.

Next she sayes, and am no widow, which is an allusion likewise to the glorying of old Babylon, saying the same, Isa. 47.8. whereon sayes Ribera, 1. Vid a dicitur urbus, quan∣do imperio suo, & frequentia civium privatur, (as is threatned, v. 22, 23.) wherefore sayes Jeremy, Lam. 1.1. how doth the City sit solitary that was full of people? How is she be∣come a widow? 2. She sayes, and am no widow, in respect of the continual succession of Popes, ruling as her head and husband over her, which succession she b••ags shall continue to the worlds end, therefore she subjoynes, that she shall see no sorrow, or matter of such mourning as widows have for losse of their husband, or (as Esay speaks) for the losse of children.

Ver. 8. Therefore shall her plagues come in one day, death, and mourning, and famine, and she shall be utterly burnt with fire, for strong is the Lord God, who judgeth her.

Follows here her disappointment, where we have, 1. The equity of her punishment implyed in the illative (therefore) that is, because of her former sins and security. 2. We have the Celerity of the execution thereof, in one day, a speech like∣wise borrowed from Isa. 47.9. which v. 11. he expounds to

be as much as suddenly. 3. We have the multiplicity thereof, 1. Death, for she made many of Gods Saints die. 2. Mourn∣ing for, as c. 11.10. that was her rejoycing. 3. Famine, for she lived deliciously, but famished Gods people. And 4. She shall be utterly burnt with fire, for she burnt many of the bo∣dies of the martyrs of Christ so.

The reason of the inevitablenesse of these plagues, and that they shall assuredly come upon her, is set down in these words, for strong is the Lord that Judges her, therefore says Ribera, si quis miratur tam potentis & florentis civitatis opes uno die posse subverti, sciat Deum qui eam damnaturus est, esse fortem, & posse omnia facere quae velit.

Ver. 9. And the Kings of the earth, who have committed fornication, and lived delici∣ously with her, shall bewaile her, and lament for her, when they shall see the smoak of her burning.

10. Standing afar off for the feare of her torment, saying, Alas, alas that great City Ba∣bylon, that mighty City: for in one houre is thy judgement come.

Follows here the amplification of her former destruction by three sorts of bewailers of the same, 1 Kings. 2. Merchants, and 3. Sea-men.

First then, of these Kings who shall lament for her, we have to consider, 1. Who they are. 2. When they shall la∣ment for her. 3. Their jesture, and 4. The words of their lamentation.

First then, they are those who have committed spiritual fornication with her, lived deliciously, and still continue in her idolatrous worship, and opposing the truth by perse∣cution, which is called, warring against the Lamb, delight∣ing in an easie, carnal and pompous worship which is sensual and lesse presses true mortification. 2. The time when they shall lament for her, shall be when they shall assuredly understand of her utter ruine and destruction, which is called here the see∣ing of the smoak of her burning. 3. The gesture is set

down to be standing farre off for feare of her torment, whereby is shewne, that at this so great and unexpected desolation and ruine of Rome, they shall be so astonished, that through fear they shall have no thought of taking up arms for her relief but rather seek by all means that they be not involved in her present judgement. 4. The words of their lamentation is set down, wherein they acknowledge, that notwithstanding of her gran••ure and might which the world admired, and wherein her self did put such confidence, in one houre (as it were) suddenly and speedily her judgement was come.

Ver. 11. And the Merchants of the earth shall weep and mourn over her, for no man buyeth her mer∣chandize any more.

12. The merchandize of gold, and silver, and precious stones, and of pearles, and fine linnen, and purple, and silke, and scarlet, and all Thine-wood, and all manner vessels of Ivory, and all manner vessels of most precious wood, and of brasse, and yron, and marble.

13. And Cynamome, and odours, and oynt∣ments, and frankincense, and wine, and oyle, and fine floure, and wheat, and beasts, and sheep, and horses, and chariots, and slaves, and souls of men.

14. And the fruits that thy soule lusted after, are departed from thee, and all things which were dainty, and goodly, are departed from thee, and thou shalt finde them no more at all.

15. The Merchants of these things which were made rich by her, shall stand affar off for the fear of her torment, weeping and wailing.

16. And saying, Alas, alas, that great City that was cloathed in fine linnen, and purple, and scarlet, and decked with gold, and precious stones, and pearles.

Follows in these verses following, the lamentation of the second sort of people for her, who are called here, Mer∣chants of the earth, noting thereby their earthly disposition, after pomp and pelf, and v. 23. they are called the great men of the earth, being as Cardinals and others esteeme them∣selves, Kings and Princes, Peers. The reason of whose mourning over her is set down to be this, because no man buyeth their Merchandize any more, as their consecrated ag∣nus dei's, their soul-masses, pardons and such like.

The particular rehearsal of whose merchandizes is set down, v. 12, 13. and wherein allusion is to Ezek. 27.12. shewing thereby the great riches, costly furniture, and pom∣pous glory of the Roman Church, and amongst other things to shew what sort of Merchants are here meant, to wit, spiri∣tual Merchants, or Merchants of spiritual things as Mantuan formerly cited, records, there is subjoyned as the closure of all, the soules of men.

These in like manner, v, 15. as the former Kings do, stand afar off for fear of her torment, so that now God being in wrath against her, she can finde no succor from her dearest lovers, but fruitlesse condoling, like Jobs friends, who were miserable comforters.

Ver 17. For in one houre so great riches is come to nought. And every ship-master, and all the com∣pany in ships, and sailers, and as many as trade by sea, stood afar off,

18. And cryed when they saw the smoke of her burning, saying, What city is like unto this great city?

19. And they cast dust on their heads, and cryed, weeping and wailing, saying, Alas, alas, that greaty city, wherein were made rich all that had ships in the sea, by reason of her costlinesse, for in one houre is she made desolate.

Follows the last sort of mourners, their carriage and lamen∣tation, alluding in like manner to Ezek. 27.29. and the fore∣told

destruction there of Tyrus a Sea-town of great grandure and renown. These mourners are Sea-men, whereby are signified the inferior Roman Clergy of all their several orders, whose numerous swarme and diversity is for that cause set down here by a heap of words, as every Ship-master, and all the company in ships, and Sailers, and as many as trade by sea, or as Ezekiel speaks, c. 27.29. all that handle the oar, and the Mariners, and all the Pilots of the Sea, whose life did depend upon the Merchant-trade of that great City, and flou∣rishing of the City it self, of all which sort it is said, that though they stood close to her in the day of her prosperity, yet now with the former they stand afar off from her, la∣menting her ruine and their own losse, so that as it is said of Jerusalem, Lam. 1.2. all her friends have dealt treache∣rously with her and forsaken her. As for the casting of dust on their heads, this was an ancient custome of mourners, as we see, Jos. 7.6. 1 Sam. 4.12. and Job 2.12.

Ver. 20. Rejoyce over her thou heaven, and ye holy Apostles and Prophets, for God hath avenged you on her.

Follows here after the lamentation of the wicked, the other part of the amplification of her destruction by the Saints rejoy∣cing, specically the holy Apostles and Prophets, whereby are sig∣nified, not only themselves, but all their faithful successors who taught their doctrine, whereon Eph. 2.20. Christs Church is said to be built, and who felt most of any the malice and cru∣elty of that bloody whore. This rejoycing of the godly is set down by way of Apostrophe, first, to heaven, that is, ei∣ther those that are in heaven, Saints and Angels, or the godly on earth that are of a heavenly disposition. Let all such rejoyce at the Lords glorifying of himself in the just de∣struction of his enemies. Likewise (sayes Ribera) coelum exultare jubet propter Romae ruinam, quoniam multa flagitia in ea perpetrata sunt contra Deum, & plurima idola ado∣rata sunt.

Ver. 21. And a mighty Angel took up a stone like a great milstone, and cast it into the sea, saying, Thus with violence shall that great City Babylon be throwne down, and shall be found no more at all.

22. And the voice of harpers, and musitians, and of pipers, and trumpeters, shall be heard no more at all in thee: and no craftsman, of what∣soever craft he be, shall be found any more in thee: and the sound of a milstone shall be heard no more at all in thee.

23. And the light of a candle shall shine no more at all in thee: and the voice of the bridegroom and of the bride shall be heard no more at all in thee: for thy Merchants were the great men of the earth: for by thy sorceries were all nations deceived.

24. And in her was found the blood of Pro∣phets, and of Saints, and of all that were slaine upon the earth.

Follows here the third voice of a mighty Angel with a sign joyned thereto, signifying Romes utter ruine. 1. Which mighty Angel (sayes Ribera) figura est Dei omnipotentis, qui magna fortitudine & potentia consumpturus est Babylonem. 2. The signe which he uses is, the taking up a great stone like a milstone, and casting it into the sea, alluding to that which is set down concerning Eastern Babylon, Jer. 51.63. where Jeremy bids Serajah take the book wherein the words were written against Babylon, and bind a stone to it, and cast it in the midst of Euphrates, and say, thus shall Babylon sink, and shall not rise from the evil that I will bring upon her. In place of which stone there, we have here a great milstone spoken of, and in place of a river, the sea, and in place of a man, Seraejah, a mighty Angel, representing God; all which are to shew that greater and more irrecoverable shall be the

destruction of the Western Babylon Rome, then this was of the Eastern.

3. With the signe this Angel joynes the words of signi∣fication. 1. That with such violence Babylon shall be thrown down, even this great City, as this great milstone was thrown into the sea. 2. That as this great milstone, so this great City should be found no more, or as Jeremys words are, she should so sink, that she should never any more rise from the evil that God should bring upon her; where we see, 1. That her destruction shall be violent, such as is used against ma∣lefactours, because she used violence against Gods servants. 2. It shall be a down throwing destruction, 1. Because she threw down Gods true Worship, as Ahab did Gods Altar, and in place thereof erected her idolatry. 2. Because she ex∣alted her self so, as we see, 2 Thes. 2.4. and Rev. 18.7. And thirdly, it shall be an irrecoverable and utter destruction, as the sinking of a milstone in the sea, because she was a sink of all sort of sinne, like Sodom in the day of her prosperity, which made her own Mantuan call her, collunies scelerum, and her famous Petrarch to say, quicquid denique impieta∣tis & morum pessimorum sparsim habet, aut habuit orbis terrae, totum istic cumulatim videas, à cervatimque reperias. Whereunto may be added, 1. As this milstone was thrown down by the coelestial hand of a mighty Angel that repre∣sented God; so shall Rome be thrown down and utterly de∣stroyed by the coelestial hand of the Almighty God, as the chief agent, and as is told us, v. 8. 2. As this milstone could make no resistance, so neither shall Rome be able in that day of the Lords wrath. And, 3. As the throwing down of a thing with violence shews his indignation at the same, who is the down-caster, so shall Romes destruction shew Gods fierce indignation that he has at her in the day of his visitation.

Follows, v. 22. the amplification of Romes destruction, particularized in these points, 1. That there should be found no more in her of what belong'd to pleasure or delight, as the voice of harpers & musitians, &c. 2. Nor what belong'd to profit or commodity, as craftsmen or the like. 3. Nor what belonged to food or necessitie, as grinding any grain, or noise of a milstone. Nor, 4. v. 23. What the darknesse of the night requires in humane society, as the light of a candle. Nor, 5. The means of propagation of mankinde by lawful marriage, without which propagation the world, nor no State can stand.

The causes of all which are set down here, and v. 24. to be foure, 1. Damnable covetousnesse, her Clergy turn∣ing Merchants, and making merchandize of spiritual things, as v. 13. of the soules of men. 2. Ambition, her Merchants being the great men of the earth, as indeed the Pope with his Cardinals and Prelates are, whereupon (sayes the Jesuite Ribera) sed cur quasi causa supplicii Romae ponitur, mercatores ejus fuisse principes terrae? Primum, ut tyrannis ejus osten∣datur, quae quibus volebat, regnum & principatum defere∣bat, etiamsi indigni aut alieni, modo amici sui essent, to which may be joyned, & aliis auferebat, deinde (says he) propter id quod continuo sequitur, to wit. 3 Her bewitching idolatry, and deceiving errours, joyned oft times with plaine sorceries of lying miracles, witchcraft necromancy, not only among her inferior Clergy, but the Popes themselves, as may be seen in Platina in the life of Sylvester the second; so like∣wise in Abbas Urspergensis in the life of Gregory the seventh, where it is shewn, that in the Councel of Brixia, Anno. 1080. he was condemned as a manifest Necromancer, which made that famous Poet of his time, Chaucer of Woodstock and Elme Esquire, and Embassadour for Edward the third, Anno 1341. so to write of the Popes, in his plowmans tale.

He mot on hunting with dog and bitch And blown his horn, and cryen, hey, And sorcerie usen as a witch, Such keipen evil Peters key.

4. Her cruelty and bloodshed is the cause, therefore, v. 24. it is said, and in her was found the blood of Prophets, and of Saints, and of all that were slain upon the earth, where∣upon (unto admiration) sayes the Jesuite Ribera, Nos au∣tem ut & alia omnia, ita & haec de una civitate dici affir∣mamus, id est, de Roma: non enim dicit omnes sanctos in∣terfectos esse in ea sed inventum esse in ea sanguinem omnium sanctorum qui interfecti sunt in terra, id est, ipsi imputati ut authori.

Lessons or Applications on the eighteenth Chapter.

Ver. 1. BY this new vision, we see that the Lord still increases the knowledge of his heavenly my∣steries to his faithful servants, who delight therein, and de∣sires the same.

2. By this Angel his power and glory spoken of, we see to our comfort what a head the Church of Christ has, whose power and glory shall be made manifest to all in the destruction of Antichrist and his other ene∣mies.

Ver. 2. Where it is said in the present time, Babylon is fallen, it teaches us, that Gods threatnings of punish∣ments to come, are as sure as if they were already per∣formed.

2. Where it is said, that she is become the habitation of devils, &c. we see what shall be the local succession that shall be in Rome at last.

Ver. 3. In rendring the reason of such a fearful devastation of Rome, we see that the Lord is just and righteous in all his wayes, in punishing none without a just cause.

Ver. 4. By this command to Gods people to go out of her, we see that our separation from the Church of Rome is warrantable, and that it is not from Christs Church, but of Christs Church from Babylon.

2. Here also we have in answer to that Popish question, Where was your Church before Luther? to which I reply, in the midst of Babylon, and bosom of the Roman Church, even as the seven thousand in Israel were in the bosome of the idolatrous Church of the Jewes in the Reigne of A∣hab.

3. We see here likewise the condition of the Church militant, like chaff and corn together till the day of the win∣nowing.

4. We see the danger of evil company, ready to draw the godly to participate with them in their sins, and we too prone to be drawn by them.

5. Participation in sin will make participation in judgement.

Ver. 5. By the reaching of her sinnes up to heaven, we see that sins, though they be transient actions, yet they have a permanent pleading before the Lords tribunal to bring down judgements.

2. We see the Lords long suffering, who presently up∣on the acting of sinne inflicts not punishment, till impeni∣tency joyned with impiety cry for the same.

3. Where it is also said, that the Lord remembred her iniquities, we see that the Lord at last will punish, and not seeme to be ever forgetful, and that those who will not remember his Commandments to obey him therein, nor their sins to repent, he will remember towards them his sharp∣est judgements.

Ver. 6 We see Romes ruine recommended to all Gods people, therefore for this end let Pastours preach, people pray, and Princes performe.

2. We see it is not enough to come out of Babylon and leave her sinnes, but also to do that to her which God com∣mands for her sinnes, as we are commanded to cease to do evil, and learn to do well.

3. In the retribution commanded, we see what bloody perse∣cuters may in the end expect.

Ver. 7. We see that their end who seeks only their own glo∣ry, neglecting Gods, and to live in sinful pleasures, shall be at last in torment and sorrow.

2. By her saying, she sits as Queen and shall see no sorrow, we see the security of the wicked, till unawares Gods judge∣ments come upon them.

3. She sayes this in her heart (sayes the Lord) there∣fore we see the Lord sees, and heares the heart as well as the mouth.

4. We see that the most wicked Atheists in heart, will eschew open Atheisme by profession thereof with their mouth, except od Pharaohs, who said, Who is God that I should obey him?

Ver. 8. Gods judgements long delayed, come oft-times on the wicked suddenly.

2. Multiplying of sins, procures multiplying of plagues, as we see here, death, famine and burning

3. We see here that Romes last destruction shall be by fire, and like Sodom a combustion in ashes.

4. Here is a bulwark against all disfidence, that it shall

not be, or it is unlikely, for strong is the Lord that judges her.

Ver. 9, 10. In the lamenting of those Kings that lived deli∣ciously with her, we see wherein ends the pleasures and rejoy∣cing of the wicked.

2. When God begins to punish in wrath, the strongest arme of flesh cannot avail.

3. We see that Gods judgements will terrifie the stout∣est hearts whatsoever, therefore they stand far off, for the fear of her torment.

4. How fast soever the mightiest be linked in wickednesse or evil courses, yet Gods wrath and judgements shall dissipate them far asunder.

5. Where they acknowledge that now at last in one houre her judgement is come, we see that the most incredulous and wicked shall in the end acknowledge the truth of the Lords threatnings.

Ver. 11. and 13. We see, 1. What the P••pish Clergy are, to wit, such as make merchandize of all things, as their own Pope, Aeneus Sylvius, alias, Pius the second, and their Man∣tuan confesse, yea, who make merchandize of the soules of men.

2. The disposition of the wicked is like to these Merchants, who weep not for their sinnes, but for their worldly crosse, because no man buys their merchandize any more.

Ver. 17. Where it is said, that in one houre so great riches is come to nought, we see what the greatest riches are to trust to.

2. All these hear named now stand afar off, which teaches us how fruitlesse and helplesse is the wicked their friendship one to another in the day of the Lords visitation.

Ver. 18. Where they say in their lamention, what City is like to this great city.

1. We see that wicked worldlings still look at worldly gran∣dure deploring the decay of that, but looks not to the true cause thereof, and to Gods justice to magnifie the same.

2. In one houre being made desolate, it shews, that when God comes he speedily executes.

Ver. 20. Where the heaven and holy Saints therein are ex∣horted now to rejoyce over her, we see the vicissitude of the godlies and wickeds rejoycing and mourning, the one mourn∣ed here and shall rejoyce for ever, and the other rejoyced here, as c. 11.10, and shall mourn for ever.

2. Where it is said that God avenged them on her; we see that God is the avenger of the wrongs of his own, when they cannot, nor through Gods prohibition may not, therefore remit to him.

3. This also should let the wicked see, when they wrong the meanest of the goldly, what a great party they make a∣gainst themselves.

Ver. 21, &c. By this signe of a milstone cast into the sea, we see, the higher advancement of the wicked, the lower shall be their dejection in the end.

2. v. 22. We see that the abuse of Gods good benefits, makes the Lord to withdraw them from any.

3. We see also that the Lord makes the very places where sins have been acted to carry the stamp of his deep displeasure.

4. v. 23. Where it is said, for thy Merchants were the great men of the earth, it teaches us that greatnesse attained to by wickednesse, draws on destruction.

5. Also, where it is added, that by her sorceries likewise were all Nations deceived, this shews the efficacy of Antichri∣stian delusion, and that multitude can be no true note of the Church.

6. v. 24. It is said, that in her was found the blood of all that were slaine on the earth, which teaches us, that being accessory to any sinne, as well as acting thereof, makes guil∣ty before God.

CHAP. XIX.

The Sense or Explication.

IN this Chapter we have, 1. What John heard to the tenth verse. 2. What he did, verse 10. And, 3. What he saw, from the eleventh verse, to the end.

Ver. 1. ANd after these things I heard a great voice of much people in hea∣ven, saying, Alleluja: salvation, and glo∣ry, and honour, and power unto the Lord our God.

First then, John heard a threefold thanksgiving, 1. From much people in heaven. 2. From the twenty four Elders and four beasts, v. 4. And, 3. After a heavenly exhortation to praise God, v. 5. The thanksgiving of a great multitude of the godly on earth is set down, v. 6, 7, 8. whereunto is subjoyned, v. 9. the Angels command to John to write that, blessed are they who are called to the Marriage-Supper of the Lamb.

First then, according to the Exhortation, c. 18.20. the first who sing this song of thanksgiving, are the glorified Saints, who are called here, much people in heaven▪ which they performe with a great voice, expressing thereby their holy zeale and fervent affection.

Next they begin their song with a Hebrew word, used by David in many of his Psalmes, which is a word of exci∣tation

of themselves and others to praise the Lord, and is as much by interpretation as, Laud ye the Lord. The tenor of their song is, 1. The same with that of the Saints, c. 7.10, 12. whereof we have already spoken, ascribing salvation and the glory thereof, as also all religious honour or worship, and all power or omnipotency unto God allanerly, which words therefore are not optantium sed agnoscentium, and where also it is to be noted that the Romish vulgar translation has on∣ly these three, laus & gloria & virtus, but omits, honor domino nostro, and so incurs that curse, c. 22.19.

Ver. 2. For true and righteous are his judge∣ments, for he hath judged the great whore, which did corrupt the earth with her fornication, and hath avenged the blood of his servants at her hand.

Here is set down the cause of this their doxology, which is twofold, 1. The truth. 2. The righteousnesse of Gods judgements, both which kythes, 1. In judging the great whore for her corrupting the earth with her fornication. And, 2. For avenging the blood of his servants at her hand.

First then, they praise him for the truth of his judgements in performing the threatnings thereof, which his enemies de∣spised. 2. For the righteousnesse of them, being justly in∣flicted for two most hainous sinnes, idolatry and bloodshed, the one whereby like Jeroboam, she made others to sinne, the other whereby she cruelly murdered those who would not sinne.

Ver. 3. And again they said, Allelujah: and her smoke rose up for ever and ever.

The word Halelujah, as it begins the song, so does it here also close the same, thereby to shew the raising of their af∣fection, and unwearisomnesse to praise the Lord, after which is down the irrecoverable, final and irreparable destruction of that Papal Sea, Rome, that her smoke rose up for ever and ever.

Ver. 4. And the foure and twenty Elders, and the foure beasts fell down and worshipped God that sate on the throne, saying, Amen, Alle∣luja.

Follows the antiphonie of the heavenly Choristers, spoken of, c. 4.9, 10. and 5.8. assenting to the former song sonh of thanksgiving, and joyning in singing a holy Hale∣lujah.

Ver. 5. And a voice came out of the throne, saying, Praise our God, all ye his servants, and ye that fear him both small and great.

Here is the exhortation to praise the Lord which is pre∣fixed before the third song of thansgiving, which is said to come out of the throne, to wit, from Christ, who c. 5.6. is said to stand in the midst of the throne, in which exhorta∣tion we have, 1. Who is to be praised, to wit, our God who is so to us in a peculiar manner in Christ, and to us also, by a comfortable communion with Christ, so that as God is his God and Father, so also is he ours. 2. Who should praise him. 1. All his servants: who 1. have this high dignity, and 2. Whom this title should remember of their duty. 2. All that fear him both small and great, to wit, with that filial feare whereby they testifie themselves not onely to be servants but also sonnes.

Ver. 6. And I heard as it were the voice of a great multitude, and as the voice of many wa∣ters, and as the voice of mighty thundrings, say∣ing, Alleluja: for the Lord God omnipotent reigneth.

Follows the third song of thanskiving, in obedience as it were to the former exhortation, and performed by all Gods

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servants that fear him, who are called here a great multitude, and their voice like many waters for unity, and of mighty thundrings for the powerful motion of the spirit, saying in a holy harmony with all the former and singing Hallelujah, the reason whereof is subjoyned, to wit, that he hath de∣livered his Church from that Antichristian former usurpation spoken of, 2 Thes. 2.4. and that by his mighty power he only now reigneth therein.

Ver. 7. Let us be glad and rejoyce, and give honour to him: for the marriage of the Lamb is come, and his wife hath made her selfe ready.

8. And to her was granted, that she should be arayed in fine linnen, clean and white: for the fine lin∣nen is the righteousnesse of Saints.

Whereunto here is joyned a new motive of rejoycing, to wit, not only for the work of Gods justice against his enemies, but also for the work of Gods mercy towards his Church, wherein we see as to this duty they were, v. 5. stirred up by Christ, so here, saying, let us rejoyce, &c. they stir up one another.

The reason of their gladnesse or rejoycing is the Churches good, to wit, that the marriage of the Lamb is come, &c. Where, 1. By the Lamb Christ is meant, as we shewed, c. 5.6. 2. There is a wife here spoken of to this Lamb, which is his Catholick holy Church, as we have it, 2 Cor. 11.2. and Eph. 5.16. This Church of his is espoused to him here by faith as a chaste virgin, of which dispensation the Pro∣phets speaks, Hos. 2.19, 20. and the Apostle, 2 Cor. 11.2. but the marriage and solemnization thereof is to be at the day of judgement, when soul and body shall be glorified, and she enter with her husband into his heavenly house there to a∣bide with him for ever, which marriage here upon Anti∣christs overthrow and Romes destruction, is said to be come, because then it shall be hard at hand. And it is said that his wife hath made her self ready, speaking so after the manner of nuptials which the Church doth. 1. By purifying and purging her self from all uncleannesse, 2 Cor. 7.1. 2. As we have the

manner o•• preparation of women, Esth. 2.12. by having her self perfumed and made odoriferous with the saving graces of Gods Spirit, as with sweet oyle and odours. 3. By putting on as a marriage garment the Lord Jesus Christ, as we have it▪ Gal. 3.27. inwardly by faith unto justification, and out∣wardly by a holy life or sanctification, faith justi••ying the man and holinesse justifying the faith, that he same is live∣ly, both which is he••e called the fine linnen wherewith she is arayed, and which is expounded, the righteousnesse ••f the Saints, and is said to be g••an••ed or given to her, of free favor and not of merit, as the Psalmist speaks both of grace and glo∣ry, Psal 84.••1.

Ver. 9. And he saith unto me, Write, Blessed are th••y which are called unto the marriage Supper of the Lamb. And he saith unto me, These are the true sayings of God.

Follows a command that John gets, as the penman of Gods Spirit, to write the very like ••entence, as c. 14.13. he was commanded to write▪ saving here Blessed are they who are called to the Lambs Supper, the authority of which words to be divine is subjoyned, sayi••g, these are the true sayings of God, which calling to the Lamb Supper is, 1. That effectual c lling of grace here, to holinesse. And, 2. That calling by death at last to glo y and happinesse, and when the godly shall hear that joyful sentence, Come ye blessed of my Father and inherit that glory prepared for you before the beginning of the world.

Next this banquet here spoken of is called, the Lambs Supper, to shew, 1, That as the Supper is in the latter part of the day, so this is had after the l••t er part of our li••e, therefore sayes Beda, non ad prandium sed ad coenam vocatos narrat, quia nimirum in fine dici convivium. coena est. qui ergo finito prae∣sentis vitae tempore, ad refectionem supernae contemplationis veniunt, profecto ad coenam agni vocantur. 2. As after supper there is rest, so after this supper of entry into glory, there shall be rest and an eternal Sabbath for ever, Rev 14.13. O plen∣tiful Supper of the fatnesse of marrow, an•• rivers of pleasures and O blessed society of guests, the glorified Saints from the worlds beginning!

Ver. 10. And I fell at his feet to worship him: And he said unto me, See thou do it not: I am thy fellow servant, and of thy brethren that have the te∣stimony of Jesus, worship God: for the testimony of Jesus is the spirit of prophesie.

After these things which John heard, follows what John did, with the Angels prohibition, and the reason thereof. First then, John fell at the Angels feet to worship him, which was not civil but religious, and as the Angel sayes, compe∣tent only to God, and whereas Bellarmine (l. 1. de Sanct. c. 14.) would collect from the Angels prohibition, and saying, worship God, that therefore it was cultus latriae, which John gave to the Angel, which is due to God only, and that there∣in John erred, Ribera controles him herein, saying, non ig∣norabat aut soli Deo dandam esse adorationem latriae, aut an∣gelum eum esse, qui loquebatur, and therefore concludes that it was cultus douliae, which seeing the Angel did forbid, and ascribed that onely to God, It follows necessarily, that cultus douliae is not to be given to Angels according to Popish doctrine, but to God only, as here with the Angel we con∣stantly affirme; and as these places of Scripture cleerly evince, Deut. 10.20. 1 Sam. 7.3. Rom. 7.6. and Gal. 4.8. no more difference being between these words of latria and doulia in Greek, for signifying Gods wo••ship, then is between ensis and gladius in Latin, for s〈7 letters〉〈7 letters〉g a sword; hence said Au∣gustine of the Saints departe••, honoramus eos charitate, non ser∣vitute. (Aug. de vera relig. c. 55.)

The reason of ••he Angels prohibition is twofold, the first taken from his person▪ that he is a fellow servant of Johns, and lest this shoul•• ••eem Johns prerogative beyond others, therefore he subjoyns, and of thy brethren who have the te∣stimony of Jesus, and thereafter he shews what is this testi∣mony of Jesus, to wit, the spirit of prophesie, or the gift of spiritual and powerful preaching, wherefore the force of the reason of his prohibition stands in this, that those who are fellow servants to one Master, should not give one to another that which by all is due only to their Master. But such is

all religious worship, therefore due only to God, whence i•• is, that this conclusion he summes up in these words, Worship God, which also may be the second reason of the prohibition, taken from Gods prerogative, to whom all religious wor∣ship is due, included in the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, whether they call it latria or doulia.

Ver. 11. And I saw heaven opened, and behold, a white horse, and he that sate upon him was called faithful and true, and in righteousnesse he doth judge and make war.

Already it being set down, what John both heard and did, follows now what he saw by a new vision, as c. 9 17. to wit, Christ as a great and victorious general marching forth with a glorious army, for his enemies full and final destruction.

This great general who is the Lord of Hosts, is first de∣scribed from the place from whence he comes, to wit, he••ven shewing thereby, that he is no earthly, but a heavenly Mo∣narch. 2. That to him the heavens ob••y, and therefo••e are said to be cast wide open for his outmarching, and the everlasting gates thereof lift up, that the King of glory may march forth, even as when earthly P••inces enter into Cities, or go forth with their royal armies, the gates thereof are cast wide open.

N••xt, he is said to sit on a white horse, as he is descri∣bed, c. 6.2. signifying thereby purity of truth, righteousness in judgement, equity of the cause, and triumphant victo∣ry, according to all which his attributes are, faith••ul in his promises, true in his threatnings, and righteous in all his wayes; whereas Antichrist against whom he marches, is the clean contrary, false in his dealing, a lyer in his doctrine, and unrighteous in his deeds, both by deceit and cruelty.

Then is subjoyned, that in righteousnesse he doth judge and make war, shewing thereby, 1. That he marches forth, not only as a Warrior, having righteousness••, or the good cause on his side, but also as a just Judge, managing affairs not by force or violence, but by right as well as might, and therefore he is said to judge, as well as to make war, that

every one may receive according to their works. 2. This shews his supreme power and dominion over all his oppo∣sites, he being their Judge, and unto whose judgement all flesh are subject.

Ver. 12. His eyes were as a flame of fire, and on his head were many crowns, and he had a name written, that no man knew but he himself.

Next, he is described from his eyes, crowns and name, 1. Then his eyes are as a flame of fire, as they are said to be, c. 1.14. signifying thereby, 1. The cleer and sharp-sightednesse of this Judge, as being omniscient 2 The ter∣rour of this Judge, his eyes being in wrath as a fl••me of fire ready to consume his enemies.

Next, on his head are many crowns, shewing thereby, 1. His royal dignity. 2. His many crowns, his large domi∣nion, being King of Heaven and King of the whole Earth, Mat. 28.18. Psal. 2.8. 3. His many victories over his many and mighty enemies, all which crowns are on his own head, to shew his power resides in himself, and that he is not like the Beast, whose power did consist not in himself, but in his crowned hornes. In apish imitation, of which many crownes, his pretended Vicar (forsooth) must weare a triple crown.

In like manner, it is said, that he had a name written which no m••n knew but himself, whereupon sayes Ribera, quodnam hoc nomen sit Paulo post docet, & vocatur nomen ejus verbum Dei, sed hoc nomen nemini notum esse, nisi ipsi hoc indicat, nullam creaturam plene atque integre cognoscere ac comprehendere divinam verbi generationem, or by his name which no man knows, may be understood his judgements and wayes, both of justice and mercy, whereof the Apo∣stle speaks saying, How unsearchable are his judgements, and his wayes past finding out, the counsels thereof being of so high a pitch, and the waye•• of their performance being without humane reach, by which judgements and wayes, (as one is by his name) he is made known and manifest.

Ver. 13. And he was cloathed with a vesture dipt in blood, and his name is called the word of God.

Here also he is described from his vesture dipt in blood, to note the huge overthrow of his enemies, the reason whereof is subjoyned, v. 15. for he treads the winepresse of the fierce∣nesse and wrath of Almighty God, as the same is said, in Isa. 63.3. where the Lord being to revenge upon the Edomites his Churches injuries, he is brought in under the similitude of a victor returning from the slaughter of his enemies all bloody in his vesture, this blood then is not his own which he shed in his passion, but of his enemies, wherewith his vesture is said to be dipt, for certainty of the victory they being made by him as grapes which in a wine-presse is trod upon, and whose liquor is crushed out by him who is the treader.

Next, his name is set down, that he is called the Word of God, to wit, that incarnate word spoken of by John in his Gospel, c. 1.1. called also, 1 John 1 1. the word of life, who was the wisdome of God to decree, the Word of God to de∣clare, and the power of God to effectuate that great work of mans salvation.

Ver. 14. And the armies which were in heaven followed him upon white horses, cloathed in fine linnen white and clean.

After the description of this great and glorious general, follows their description who follow him, 1. Who are called armies as the Church is compared, Cant. 6.10. and as her e∣state is militant, so long as she is here on earth. 2. They are said to be in heaven, 1. In respect of Johns vision, who saw them there represented to him. 2. In respect of their own disposition and affection, being heavenly and seeking after hea∣venly things. 3. They are said to ride on white horses, being herein sutable to their general, v. 11. And, 4. They are cloath∣ed in fine linnen white and clean, which, v. 8. is expounded to be the righteousnesse of the Saints.

Ver. 15. And out of his mouth goeth a sharp sword, that with it he should smite the nations, and he shall rule them with a rod of yron: and he treadeth the wine-presse of the fiercenesse and wrath of Al∣mighty God.

After which is set down the weapon which this General uses for consuming Antichrist and his Churches enemies, to wit, a sword not material, but spiritual, such as is spoken of, Eph 6.17 which is said to be, 1. To come out of his mouth, and therefore is called the breath of his mouth. 2 Thes. 2.8. in opposition to those frogs, that, c. 16.13. to oppose him, come out of the mouth of the dragon. 2. It is called a sha p sword, as it is described, Heb. 4.12. 3. The use whereof is, that with it he might smite the Nations, by whom he under∣stands Antichrist and his followers▪ so called, 1 Because no lesse grosse idolaters then the Nations were before their conversion. And 2. As great aliens from the true Church (though pretending the name thereof,) as the Na••ions were under the Law from the Common-wealth of Israel, as we see the word (Nations) taken in the same ••en••e, c 11.2. There∣after▪ what he said before v. 13. and sayes here of this sword, he illustrates from two borrowed speeches from Scripture the first from Psalme 2.9. the second from Isa. 63 3. whereby he shews th t he rules the wicked far otherwise then he doth the godly, to wit, with a harder and ha••sher sort of government, taming, or rather sub••uing them nill they, will they, with the hard and iron rod of his judgements, and tredding them down in his wrath, not to their conversion, but their utter eversion, and so crushing his enemies as it were both with hand and feet.

Ver. 16. And he hath on his vesture, and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS.

Here he is further described from a new name of royal dignity and supreame power, being called, King of Kings,

and Lord of Lords, which is said to be, 1. For permanency, written, 2. Next, for conspicuousnesse to be written on his vesture, therefore sayes Ribera, haec inscriptio nihil aliud in∣dicat, quam omnibus hominibus manifestam tunc fore ejus po∣tentiam ex iis quae faciet. 3. Moreover, it is said to be writ∣ten on his thigh. 1. To shew that as long as himself lasts, which is for ever, so long shall his kingdom and dominion over all endure, therefore sayes, Isa. 9.7. that of the encrease of his govenment and peace there shall be no end. ••. By the loynes or thigh, propagation of the same kinde is signified, as we see, Exod. 1.5. therefore sayes Ribera, jure nomen habet scriptum in femore, rex regum & dominus dominantium, quia & ipse rex est & dominus, & reges gignit ac dominos, qui etiam in die judicii, ut reges & domini judicabunt.

Ver. 17. And I saw an Angel standing in the Sun, and he cryed with a loud voice, saying to all the fowls that flie in the middest of heaven, Come and gather your selves together unto the Supper of the great God.

Follows now after the description of the General and his ar∣mies, the battel it self and the event thereof, before which is set down the proclamation of a heavenly Herauld (in token of certain victory on Christs side) to all the fowles of the hea∣ven to gather themselves together to the Supper of the great God, First then, this Angel is said to stand in the Sunne, as heraulds use to stand in some high and eminent place when they are to make proclamation, that from thence they may be both heard and seen by all. 2. As Heraulds at such times also put on their rich and glorious coat of Armes, so does this Herauld as it were vested with the Sun. 3. In sole•• stat (sayes Ribera) ut indicetur id quod praedixit, fa∣ciendum esse inconspectu solis, id est, omnibus videntibus, & nemine rem tantam ignorante.

Next, this Herauld is said to cry with a loud voice, 1. As such usually do who make a proclamation that all men may hear them. 2. Because this proclamation is not to a few, or many in one place, but to all the whole fowles that flie in the midst of heaven. 3. As this Angel standing in the Sun signifies

with what cleer light ••he p••eache••s or proclaimers of the truth shall come▪ and of the ruine of Antichrist, so this crying a••oud signifies wi••h what boldnesse, freedome and courage they shall proclaime his ruine and his fol∣lowers.

The words of the pro••lamation are borrowed from Ezeki∣el 39.17. where the Prophe•• prophesies the ruine of the enemies of Gods people who should arise agai••st them after their return from Babylon, and that they should be food to the fowles of the heaven, who are here bidden assemble them∣selves to the Supper of the great God, the eby to shew 1. That this shall be the last great opposition that the Church shall have by th•• enemies hereof befo••e the end of the world, as the Supper is the l••st m••al of the day. 2. How easily Gods enemies then shall ••e overcome by him, to wit, as we usually say, they shall be but as a dinner or supper to him.

Ver. 18. That ye may eat the flesh of kings, and the flesh of captaines, and the flesh of mighty men, and the flesh of horses, and of them that sit on them, and the flesh of all men both free and bond, both small and great.

Next, they are invited to eat the flesh of Kings, Captains and Mighty men, to wit, who shall be •• st adherents to Antichrist, and who shall be gathered together by these three unclean spi∣rits, the frogs, to the bat••el of that great day of God Almighty at Arm••geddon, therefore saves Ribera, Ut man¦ducetis carnes regum, &c. illorum scilicet, qui Antichristo adhaerebunt.

Ver. 19. And I saw the beast, and the kings of the earth, and th••••r armies gathered together to make war against him that sate on the horse, and against his army.

20. And the least was taken, and with him the false prophet, that wrought miracles before

him, with which he deceived them that had recei∣ved the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone.

Follows here the successe of the battel, 1. That the beast and false prophet were taken, &c. by which beast Ribera says, Antichrist is understood, or rather (••s I understand) the body of the Antichristian Clergy, & the false prophet the Pope their head, whose final and dreadful destruction is set down by allusi∣on to that of Corah, Dathan and Abiram, who were alive swal∣lowed up, and went down to hell, therefore it is in like man∣ner said of these, that they were cast alive into a l••ke of fire burning with brimstone, that is, they were alive as yet, when they began to be cast into that l••ke, therefore sayes Ribera, qui vivus mittitur in ignem, satis est si vivus sit, cum mitti incipit, etiamsi vivus non perveniat ••d ignem, or else it may be said, that though they were t••ken and killed in their bodies, yet being alive in their souls they were cast into th••t lake of fire, there to be tormented, so that thereby is shewn that they were punished not only with a temporal, but an eternal punishment. As also the place is cal ed a lake of fire, the me∣taphor being taken from a pond or place where fishes live, being spacious for many▪ and having water above, under, and round ab••ut them, thereby to shew that even so they shall be compast on all sid••s with easelesse and endlesse torment. 2. Nec fluvium dixit (sayes Ribera) sed stagnum quoniam non fluit aut movetur ignis, ut aquae fluviorum, sed ita est in fovea illa sicut aqua in stagno.

Ver. 21. And the remnant were slaine with the sword of him that sate upon the horse, which sword proceeded out of his mouth: and all the fowles were filled with their flesh.

Follows last of all the lot of the remnant, of whom it is said, that they were slaine with the sword of him that sate on the white horse which proceeded out of his mouth, which is to be understood, that either they were thereby convinced,

if not converted, or else by his judicial sentence they were righteously (as v. 11.) adjudged to be slaine, and when they were so, all the fowles were filled with their flesh.

The Lessons or Applications on the ninteenth Chapter.

Ver. 1, 2. WHat hereon may be observed has been spoken of already on c. 7.10. and 12. and what may be likewise observed on the second verse, has been also noted, on c, 16.5, 6, 7.

Ver. 3. A sinful smoak that was raised out of the bottom∣lesse pit, c. 9. makes here a smoak of torment to arise out of the same place, so that as sinne comes from hell, so it leads to hell, who therefore would escape the one, let them eschew the other.

2. Though sinne be a transient thing and of small conti∣nuance, yet the guilt thereof and the torment for the same abideth for ever.

Ver. 4. Of the twenty four Elders their worship and humble gesture is already spoken, c. 4.10.

Ver. 5. The godly are here called Gods servants, therefore they must not be slaves to sin, nor to Satan.

2. They are said also to fear God, none therefore can be Gods servants or obey him who want his feare, Gen. 20.11.

3. It is said, both small and great, therefore the greatest (with David) should think it their honour to serve God, and though they feare no man, yet they should feare him, for he has power both of soul and body to cast both into hell.

4. We see also that the Lord admits the smallest to this high dignity to be his servants, if they fear him, as well as the greatest.

5. By this distribution of all men into small and great, we see the Lords wise dispensation, who will not have all men to be of one condition.

6. We see that the smalest are willed to praise God, as having cause as well as the greatest, yea oft-times more cause, especially in their common interest in that which is greatest.

Ver. 6. By the praising of God here, which presently fol∣lows upon the exhortation, v. 5. to praise him, we see the ready and cheerful obedience of the godly to the Lords com∣mand and exhortations of his holy Word, which we should alwayes imitate.

2. Whereas this praising of God is by the voice of a great multitude, we see the mighty increase of Christs Church into a great multitude after the overthrow of that mystical Babylon, and that as Leah said of Gad when he was born, Gen. 30.11. a company cometh, so a great company shall come and be added to the Church, and as the waters o•• Euphrates whereon Babylon stands drie up, as we see. c. 16 12. so on the other part the wa∣ters of Gods Temple, as Ezekiel saw, c. 47.5. shall flow the more and arise higher.

3. Their praising God is said to be here, as the voice of many waters, and of mighty thund••ings, which teaches us that holy harmony in Gods worship that is in Gods true Church, as also that fervency of zeal and mighty power which is in their devotion.

4. Where they say and now acknowledge, that the Almigh∣ty God reigneth, we see that the enemies of the truth shall not ever reign or prevail, but Christ at last shall overcome, and shall reign as King in his Church.

Ver. 7. As the godly were excited and exhorted to praise God, v. 5. so here they excite and exhort one another, a worthy example of holy zeal to be followed by all.

2. They say now, let us be glad and rejoyce, which shews us, that as the godly have a time of sorrowing, as we see, c. 11.3. so God shall give unto them a time of rejoycing, Psal. 106.5.

3. As they say, rejoyce, so they say, give honour to God, whereby we see the manner of right rejoycing is, whereby God gets honour, and is not dishonoured as he is in the rejoycing of many.

4. The matter of their rejoycing is not worldly causes, but heavenly and spiritual, to wit, the Lambs marriage, which should teach us in like manner what should be the matter of our greatest joy.

5. In particular, whereas the Lambs marriage is the cause, this should teach us, that if ever we would have true joy here, or fulnesse of joy hereafter, labour to have our souls es∣poused to Christ by a spiritual conjunction, and union by faith

here, that so we may be made partakers of that heavenly union which is by sight hereafter.

6. The Church is called Christs wife, who is called, v. 16. King of Kings and Lord of Lords, which shews us her great dignity whereunto she and all her true members are advanced highly.

7. It is said, that his wife made her self ready, which shews what should be the dayly practise and task of every godly soule, this being that one thing that is necessary, like Maries choice.

8. Whereas by this marriage day, the day of general judgement is meant specially, we see what a joyful day that shall be to the godly, however it be dreadful to the wick∣ed.

Ver. 8. It is said, that it was granted unto her to be a∣rayed in white linnen, which imports, that she earnestly sought the same, wherein let us be careful in like manner to follow her example, for we have the promise, Seek and it shall be given to us.

2. Where the next words expounds what the white linnen means, we see what is obscurely set down in one place of Scrip∣ture is clearly expounded in another.

3. The fine linnen is the righteousnesse of the Saints, says the text, that is, signifies the righteousnesse of the Saints, so that we see, against the Papists, that it's not unusual to put the word, is, for signifies frequently in Scripture, as it is, Mat. 26.26, 27.

Ver. 9. John is commanded to write, so that we see that what is for our instruction or comfort the Lord will not leave it uncertain by verbal tradition, but will have it writ∣ten, and Scripture to be the only rule both of our faith and manners.

2. They are pronounced blessed that are called to the Lambs Supper, so that we see that mans blessedness stands in our effectual calling here, and the joyful sound of, Come ye blessed of my Father, &c. hereafter.

3. We see the joyful estate of the Saints in heaven, that it shall be as a marriage Supper or banquet, where there is plenty of all delights, and rivers of pleasures, and where all our wa∣ter of tears shall be turned into the wine of comfort, and we shall sit down at Table with Abraham, Isaac and Jacob to feast with them for ever.

4. What John is bidden to write, is here called the true sayings of God, which shews us the authority of Scripture, and that the same depends not on the Church, nor on any creature, but on God himself, whose true sayings the same is; and therefore to be beleeved for it self, as the Samaritans said, John 4.42.

Ver. 10. By Johns falling at the Angels feet to worship him, we see the infirmity that is in the best, as was in Abraham, David and Peter, &c.

2. In Johns recording this, we see the fidelity and humility of the Saints and pen-men of Scripture, not concealing their own slips and infirmities, ut majorum ruina sit minorum cautela.

3. By the Angels prohibition, we see how far Angels (with whom I may joyn glorified Saints,) are from being pleased with any religious worship whatsoever.

4. By the Angels calling himself John his f••llow servant, we see the dignity of faithful Pastors.

5. We see the Popes damnable pride and hypocrisie, who albe∣it he calls himself a servant of the servants of God, yet he suffers not only the greatest Princes of the world to fall at his feet, but to kisse them, yea with his feet to tread on Emperours necks, as Alexander the third did on the Emperors Fredrick, at St. Marks in Venice. Anno 1164.

6. We have here a mark of true religion, in the Angels dire∣ction, saying, worship God, for true religion is like the star that led the wise men only to Christ, and to worship him, as we see, Mat. 2.11.

Ver. 11. By Christs description here as a warrior, we see in all armies that goes out against Antichrist, who shall be their great general, Joshua 5.14. and ever in their Van.

2. As this great leader of the Lords army is called faith∣ful and true, so let all those who follow him be so in like manner.

3. It is said, that in righteousnesse he maketh war, which teaches after his example, how all wars should be made in righ∣teousnesse, which is, 1. When they who have authority of the sword undertake it. 2. When they have a good cause, as here, against Antichrist. And, 3. When it is for a good end, the glory of God especially, and the advancement of Christs Church and Kingdom.

Ver. 12. His eyes are for sharpnesse of sight said to be as flames of fire, therefore it is in vain to plot or practice never so secretly against him, or his Church, and to think (as in the late powder treason) that he cannot discover them.

2. Being as flames of fire, we see also how terrible he is and shall be against all his enemies.

3. He who wore a crown of thorns on earth, has here many crowns on his head, and wea••s the crown of glory, and so shall his Church and all the true members thereof, after the crosse here, enjoy the crown hereafter.

4. Where it is said, that he had a name written that none knew but himself, we see that there are some divine mysteries, where∣into we should not enquire but learn to be wise unto sobriety, as we see, Deut. 29.9.

Ver. 13. His vesture is said to be dipt in blood, therefore let his cruel and proudest enemies see here in the end what they may expect, to wit, deserved destruction.

2. His Name is called, the Word of God, then let that proud Antichrist that slanders, opposes, corrupts, suppresses and does all the indignity he can to the Word of God, and uses all cruelty against bo••h the preachers and professo••s thereof, let him (I say) know that it and he who is here so stiled, shall be his destruction.

Ver. 14. By this description of his armies sutable to his own, we see the comely conformity of holinesse, signified by the white colour, that is between Christ and all his true members, he and his membe s not being like that party-coloured coat of Josephs, or that image which Nebuchadnezzar saw in a vision, Dan. 2.

Ver. 15. The cause why the Pope and his Clergy have such indignation at the Word of God, which is the sharp sword of the spirit, is, b••cause it smites them for their idolatrous and gentilisme practic••s.

2. Those who will not be ruled by the Scepter of his Word, resolve as they list with those, Ps 2.3. he sh••ll rule them with a rod of iron, which shall break them if they will not bow.

3. What is already said of the winepresse of Gods wrath, see c. 14 19, ••0.

Ver. 16. By the conspicuousnesse of his stile of King of Kings, written on his v••sture, we see, though the Lords Monarchyck power lurk for a time, yet it shall kythe at last manifestly to the comfort of his own, and the terror of his enemies.

2. Seeing he is called King of Kings, &c. let all Kings, as they have their power from him, so let them use it for him, and do as they are exhorted, Ps. 2.10.

3. We see the Churches high dignity that has to her hus∣band, him who is King of all Kings, and Lord of Lords.

4. Seeing by the writing thereof on his thigh the eternal pro∣pagation thereof is meant, as he is eternal himself, in vain then do his enemies seek the overthrow of his Kingdom, whereof there shall be no end, Isa. 9.7.

Ver. 17. By the Angels standing in the Sun, and crying to the fowles of heaven; we see that Gods work of justice in his own time shall be most conspicuous, as Scriptural examples testifie, against all his enemies.

2. He who before, v. 13. is called the Word of God, is here called the great God, a cleer argument of the Deity of Christ.

Ver. 18. c. 11.9. We see that the cruelty of Antichrist and his followers was so great against the Lords witnesses, that when they were slain, they would not suffer their dead bodies to be put into graves, and here with what measure they mete, it is measured to them, and so let all wicked men constantly expect.

Ver. 19, 20, 21. The wicked unity of the Antichristian Church in an impious conspiracy against the truth and pro∣fessors thereof, which has ever been evident, and as that late bloody league of Trent doth testifie.

2. We see that their hostility is said to be against Christ him∣self who sate on the white horse, so hard a prick is it against which they kick.

3. At last we see what fearful judgement and dreadful end abides them, which all such who persecute the truth may surely expect.

CHAP. XX.

The Sense or Explication.

THis Chapter is a recapitulation of the hy∣story of the Church from the first pro∣mulgation of the G••spel amongst the Gentiles, to the l••st glorification of Christs Church in the heavens, the parts whereof are three, the first of the Dragons binding a thousand years, to v. 7.2. Of his loosing thereafter, and bestirring himself, from v. 7. to 10. 3. Of his casting into a lake of fire, and of the last and general judgement, to the end of the Chapter.

Ver. 1. ANd I saw an Angel come down from heaven, having the key of the bottomlesse pit, and a great chaine in his hand.

First then, this binder is an Angel, by whom is meant that great Angel of the Covenant Christ Jesus, ••or it is he that has the key of the bottomlesse pit, not for that use, as we see c. 9.1. the Angel thereof go•• the same to let out darknesse, but on the contrary to bind and imprison him therein who is the Prince of d••rknesse, that is, to restrain his malice and machinations, he being (as is said, Luke 11.22.) the stronger man, who came to destroy the works of the devil, 1 John 3.8.

This Angel is said then to come down from heaven, to wit,

by manifestation of his power and presence, not like that An∣gel of the bottomlesse pit, who c. 9.1. is said to have fallen from heaven, as also he is said to have a great chain in his hand, whereby is meant his omnipotent power of restraining Satan and all his instruments from whatsoever he permits them not to do, they being under his power as a dog upon band. Whe••efore it is subjoyned that he laid hold on the dragon, who is also called here,

Ver. 2. And he laid hold on the dragon that old Ser∣pent, which is the Devil and Satan, and bound him a thousand years.

That old Serpent, which is the Devil and Satan, as he is likewise so stiled, c. 12.9. and bound him a thousand years, which binding up or restraining was from such open rage of persecution as was used by the Heathen Emperours, but especially for that end which is spoken of in the next verse, to wit, that he should deceive the Nations no more, which is to be understood, not absolutely from all sort of deceiving, but from that sort which he used before the preaching of the Gos∣pel amongst the Gentiles, by the responses of his hellish o∣racles, and such grosse idolatry whereinto he drew them, and which by the preaching of the Gospel and conversion of the Gentiles was silenced and abolished, and he (as it were) bound up therefrom. Therefore Sindas reports, that Augustus enquiring of the Oracle of Apollo who should reign after him, answered.

Me puer Haebreus, superum rex, linquere tecta Haec jubet, & ditis coecas remeare sub umbras, Ergo sileus aris tu nunc abscedito nostris.

During the time then wherin he was bound up from that sort of grosse and Paganish deceiving, he was never busier, by the vicar of his power, to whom he resigned his throne, as c. 13.2. to deceive in a more subtil way, changing himself in∣to an Angel of light, and under presence and profession of the Christian name, to suppresse and overthrow the truth of Christ Jesus, which thing to be true, may be seen, 1. By the great

successe of thi•• manner of deception these thousand yeares, which he had, as we may see, c. 13.16. so that all the world followed the be••st, whose names were not written in the book of life▪ 2 By this, that v. 4. John saw the souls of these that were beheaded for the witnesse of Jesus, and had not worshipped the beast nor his image, living and reigning with Christ these thousand years, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which v. 1. are called, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, without any article, to shew that he means these thousand years that Satan is bound up himself from the first sort of deceiving, yet is let lose as it were, in the vicar of his power to deceive after another manner, and to kill the faithful witnesses spoken of, c. 11.3.

Ver. 3. And cast him into the bottomlesse pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season.

Being thus bound up and imprisoned, it is said, that a seal is set upon him, to denotate the sureties of his custody, al∣luding to that which was done by Darius when Daniel was cast into the lyons den, Dan. 6.17. and by the Jews when Christ was intombed, Mat. 27.66. After which thousand years (sayes John) he must be losed a little season, which must not be understood of the necessity of coaction, but of divine determination. 1. That it may be made ma∣nifest how great the rage and fury of Satan would have been all the former while, if he had not been restrained. 2. This losing is only for a little season, that Gods Saints may hereby be comforted and armed with patience, when they see Satan to rage most, knowing that his time is but short.

Now for accommodation of hystory, to know the time when the Dragon was thus bound up, and the thousand years spoken of began, and thereafter ended and had their accomplishment. 1. The dragon was fully then bound up, when by Constan∣tius conversion, heathenish and open persecution of the Gospel ce••sed, and the Christian religion by Laws was every where established, for f••om that time the dragon had no loose

chaine for open rage as before, or paganish seduction; and this was about the three hundreth year of Christ, which leads us also to the point of his losing, which falls out about the one thousand three hundreth year of God, in the time of Boniface the eighth, that monster of men, of whom their stories records, that he entred like a Fox, lived like a Lyon, and died like a Dog, (Fascic. temp in vita Bonif. 8.) and as Platina reports, who was he qui imperatoribus, regibus, principibus, nationibus, populis, terrorem potius, quam reli∣gionem injicere conabatur, quique regna dare & auferre pellere homines ac reducere pro arbitrio animi cona∣batur.

In whose time also, to evidence yet more Satans loosing, there was (as the same Platina reports) a sudden, general, and so huge an earthquake throughout all Italy, which lasted ma∣ny days, as the like was never seen before, and which every where overthrew many houses, There appeared likewise (sayes he) a huge great comet portending some great calamity there∣after to fal out, so that heaven and earth gave signs and witnesses of the losing of this Dragon. And from the times of which Boni∣face many bloody persecutions against the professors of the truth were raised, who were called, Waldenses, Lollards, Hus∣sits, and of late Lutherans, Calvinists, Hugonots and the like, many cruel plots hatched, and many bloody Massacres acted and practised. At this time also began that Ottoman race, and so Satan was let loose.

Ver. 4. And I saw thrones, and they sate upon them, and judgement was given unto them: and I saw the souls of them that were beheaded for the witnesse of Jesus, and for the Word of God, and which had not worshipped the beast, neither his i∣mage, neither had received his mark upon their fore∣heads, or in their hands, and they lived and reigned with Christ a thousand yeeres.

During which time of these forenamed thousand yeares, John shews but what was the bodily state of the godly who were persecuted to the death, to wit, they were beheaded for

the witnesse of Jesus, &c. and for not worshipping the beast and his image, as also what was the estate of their souls, to wit, that in them they lived and did reign with Christ, not that we must imagine they are said to live a thou∣sand years with Christ, as though they were to live with him no longer, but to shew that all this while successively in every age, the Lord had ever some faithful witnesses to oppose Anti∣christ, whom therefore in their bodies he did persecute to death, as we see, c. 11. but whose souls did live with their Saviour for ever. Upon which words therefore sayes Ribera, Ex his quae Apostolus dixit, c. 13. & 14. & 16. de bestia & ejus imagine & charactere, & ex his quae in horum locorum explanatione tradidimus, adeo manifestum est quae nunc dicuntur, de iis dici, qui Antichristo repugnabunt, & viriliter pro Christo certabunt, ut in alium sensum detorqueri neque∣ant.

Ver 5. But the rest of the dead lived not again until the thousand years were finished. This is the first resurrection.

Follows here the spiritual estate of those who did not resist Antichrist, nor contend for the truth all this while, but worshipped the beast and his image, to wit, as the soules of the former after their bodily death did live with Christ in heaven, so the souls of these men, even while they were living in their bodies, were dead spiritually on earth, as Hos 13.1. ••dolatrous Ephraim is said to be dead in Baal, and as 1 Tim. ••.6. the widow that lives in pleasure is said to be dead while she liveth, and they are said not to have lived again untill the thousand years were finished, that is, all this time of prevailing Apostasie, by repentance and true conversion they forsook not their former superstition and idolatry, as is shewn, c. 9.20. but continued therein; nor does this import, where it is said, till the thousand yeeres were fin••shed, that after that time they lived again, for the particle (donec) is not here limitative, but simply negative, as we see it taken, 2 Sam. 7.1. Mat. 1.25. and 5.26, &c. And left that this living againe should be taken with the Chiliasts of a bodily resurrection whereby they fancy that the godly shall rise and reign on earth with Christ for the

space of a thousand years, before the general resurr••••••ion, which shall be at the day of judgement, therefore the spirit expounds himself, that he speaks of a spiritual resurrection, which is called the first resurrection here, and whereof the Apostle speaks. Eph. 5.14. and Col. 2.12. and 3.1.

Ver 6. Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be Priests of God, and of Christ, and shall reign with him a thousand years.

Of which resurrection whosoever are partakers, he declares, 1. Their quality, that they are holy. 2. Their condition, they are blessed. 3. Wherein their blessednesse consists, to wit, 1. In being freed from the power of the second death. 2. In being advanced to be Priest•• of God and Christ, ••nd at last to reign with Christ in glory, adding a thousand yeares, without any article as he did before, to shew that thereby a definite time is not meant, but an indefinite or long time, which the spirit expounds elsewhere, c. 22.5. to be for ever and ever.

Against the Chiliasts then, who abuse this place for main∣taining their errour, we are to remark, 1. That v. 4. and here, v. 6. where it is said, that the godly shall reign with Christ a thousand years, there is no word of his or their reigning on ear••h, but on the contrary, Rom 8 17. it is told us, that as they suffered with him on earth, they shall reign with him in glory, (2 Tim. 4.18.) and in heaven. 2. v. 5. There is no word of a ••o••ily resurrection before the last day, but spiri∣tual, as has been said, neither finde we in all the Scrip••ure any mention of any bodily resurrection but one, common to good and bad, immediately before the general judgement, Dan. 12.2. John 5.28. Act. 24.15. and inseparably joyned therewith, and so, not one bodily resurrection proper to the godly a thousand years, before that last general resurrection, common to all. 3. Neither is there any word in Scripture, but of a first and second coming of Christs; The first in humiliation, the second in glory and in the clouds at the last day, Heb. 9.28. which second coming is ever like∣wise

jo••••ed with the general resurrection and the last judge∣ment, and therefore there is not any such a thousand years before it, as we see, Mat. 25.31. 1 Thes. 4.16. 4. It is told us likewise in Scripture, Acts 3.21. Psal. 110.1. and 1 Cor. 15.25. that the heavens must contain Christ in his bodily presence, till he come to the general judgement, where he sits in heavenly places at the right hand of his Father, till he make all his enemies his footstoole, whence it follows, that if he must remaine in heaven till the last day, he is not to be on the earth a thousand yeeres before that day. 5. The time of Christs coming to the general judgement is hid, un∣known, Mark 13.32. 2 Pet. 3.10. but if the Millinaries o∣pinion were true, that before that day Christ should reign on earth with the godly a thousand years before, then that day should not be hid, but well enough known. 6. v. 2. and 3. Satan is said to be bound up these thousand years only from seducing the Nations, as he had done before Christs first coming, whereas the Chiliasts would have him bound up all that time from all temptation of the godly unto any sinne whatsoever.

Last of all, Christs Kingdome wherein the godly shall reigne with Christ after this life is only called heavenly, and therefore not earthly, therefore sayes the Apostle, 2 Tim. 4.18. the Lord shall deliver me from every evil work, and will pre∣serve me unto his heavenly Kingdom.

Likewise out of this text of the Revelation, and the words thereof we have further to consider, 1. That, v. 4. John speaking of the godly who had suffered for Christ, he sayes, he saw the soules of such, in vision, but speaks not of their bodies, or any bodily resurrection. 2. He sayes they lived, vixerunt, sed non, revixerunt. 3. He sayes, they reigned with Christ, but not (as has been said) that they reigned on earth with him. 4. v. 5. Where it is said, that the rest of the dead lived not againe, till the thousand years were finish∣ed, if a bodily resurrection were spoken of, then (as has been said) it should cleerly and certainly be known, when the last resurrection should be, and consequently the last judgement, contrary to holy Scripture.

Ver. 7. And when the thousand yeers are expired, Satan shall be loosed out of his prison.

8. And shall go out to deceive the nations which are in the foure quarters of the earth, Gog and Magog, to gather them together to bat∣tel: the number of whom is as the sand of the Sea.

9. And they went up on the breadth of the earth, and compassed the camp of the Saints a∣bout, and the beloved City: and fire came down from God out of heaven, and devoured them.

Follows here, first the loosing again of the Dragon and the time when, to wit, at the expiring of the thousand years fore∣named, whereby is cleerly seen, that there is no bodily resur∣rection me••nt, v. 5. of those that were dead, because after the genernal resurrection of the body, Satan shall not be then let loose out of his prison, but for ever closed and chained therein, nor shall there be any alive on earth of the Nations to be any more deceived by him.

N••xt, v. 8. His task which he undertakes is set down, being loosed, which is to deceive the Nations, from which he was formerly restrained, the greatnesse of which his endea∣vour to this end, is amplified and cleered, 1. By the persons whom he seduces. 2. By their actions upon his instigation, In the persons we have these circumstances. 1. Their habita∣tion, or from whence he gathers them, to wit, the four cor∣ners of the earth, that is, all whom he can every where stir up now at his last puff. 2. Their quality, exprest in the names given them of the old enemies of Gods people, Ezech. 38.8. who were most fierce, cruel and tyrannous. 3. Their number, exprest two wayes, 1. That they were as the sand of the Sea. And. 2. That they overspread the breadth of the earth. 4. The end to compasse the camp of the Saints about, who are in their militant estate here, as the word camp denotates, to compasse the same about (I say) that is, utterly to de∣stroy

them that none upon any side escape, and the beloved City, that is, Christs Church or that Jerusalem spoken of, Gal. 4.26. beloved of God, though hated by the Dragon, the World, and Antichrist. The end of which enemies of God and his Church is set down to be tragical, to wit, that like the Sodomites, or Ahabs captaines, and their bands sent by Ahab against Elijah) fire came from heaven and devoured them.

Where, 1. it is to be noted, that in the expressing of the first troubles of the Christian Church, and her delivery there∣from, allusion is made to Pharaoh's dealing with Israel, c. 12. and for the expressing her next troubles by Antichrist, allu∣sion is made to Babylons captivity of the Lords people, and to that beast that carries a note of all the four in Daniel, c. 13. &c. so here to expresse the last enemies of the Church, the spirit of God alludes to Gog and Magog, their violence and destruction, mentioned, Ezek 38.22, &c. and as after their overthrow the state of the City and Temple are set down most goodly, so by allusion hereunto upon the utter foil of the Churches last enemies, the new Jerusalem is glori∣ously described in the next Chapter. So that by the course of this story it would appear, 1. That the whore, to wit, Rome shall be sacked and burnt by Christian Protestant Princes. 2. That the Monarchy and jurisdiction Papal in the heads therof, the beast and false prophet shall be every where abolished. And lastly, that all ••ther the Churches enemies whom Satan shall stir up from all quarte••s and gather together, shall be utterly foiled, and shortly thereafter gloriously shall Christ come to judgement.

The n••xt thing to be considered, is, who is here meant by Gog and Magog, for unde••standing whereof, as by those men∣tioned, Ezech. 38. are understood the last enemies that the Jewish Church had before Christs first coming, to wit, the successors of Alexander, or Kings of Syria, as all men con∣fesse, and in special that litle horne in Daniel, Antiochus Epiphanes, as the bo••ks of Machabee's cleerly do shew; so in like manner in this prophesie, by Gog and Magog, some unde stand ge••e••ally all the enemies of the Church whatso∣ever, secret or avowed, and last instruments of the Dragons fury, of wh t Nation soever, and therefore are said to be ga∣thered from the four quarters of the earth.

Others understand more particularly by Gog and Magog to

be designed those same who are spoken of, c. 9.14. to wit, Turks, Arabians, Saracens, Schithians, or Tartars, or the omne gadda∣rum of those four, being most under the Turkish Empire, which began just a thousand yeares after Constantine (in whose time Satan was bound up) so that Ottoman their first Emperour began his reigne about 1300. years after Christ, whose multitude spoken of here agrees with that, c. 9.16. being divers onely in expression, as also their invasion of the Christian name is set down to be by battel or open hosti∣lity, and not fraudulent under-mining as the beast does, c. 13.

Gog then and Magog, generally are the forenamed Asiatick Nations, for Magog was the son of Japhet, Gen. 10.2. from whom the Schithians come, now called the Tartars, about Bos∣phorus, and on whom borders the Turks, as Plinius wit∣nesses in his sixth book; also Gog was the son of Saba, the Nephew of Chus, who had his seat in Arabia, and therefore by him are understood the Turks and Arabians, all which joyned together make up this Army against the Church of Christ.

Ver. 10. And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be torment∣ed day and night for ever and ever.

Follows here after the destruction of the last instruments of Satans fury, his own full and final destruction, which may be called his second imprisonment for ever in that infernal pit and sake which burnes with fire and brimstone, where likewise the beast and false prophet are, and shall be tormented day and night, which the very next words expound, saying, for ever and ever, according to the like usual phrase, c. 7.15. and 14.11. for properly there is no vicissitude of day and night in eternity, nor is there any day in hell, but eternal night, this speech therefore is used to shew that their torment there shall be without any intermission, easlesse and endlesse.

Ver. 11. And I saw a great white throne, and him that sate on it, from whose face the earth and the heaven fled away, and there was found no place for them.

From hence is set down to the end of the Chapter a descrip∣tion of the day of judgement, to shew the Church, that the victory over her enemies once begun shall still hold on, as the fall of Haman before Mordecai did, till at last ••n the general judgement they receive the full cup of destruction for ever. In which description we have, 1. The person of the Judge described. 2. The persons that are judged, v. 12.3. The manner or order of his judging them, and lastly, the execution of the sentence, v. 13; 14. and 15.

First then, the Judge is described from his seat of judge∣ment, called a great white throne, alluding to that of Solomons, he being the true Solomon, and a greater than he, who was said before, c. 19. to ride on a white horse, and c. 14. on a white cloud, which throne of Majesty is to shew that he is not only a Judge but King, called c. 19.16. the King of Kings, and Lord of Lords.

Next, his Throne is a whi••e Throne, to signifie thereby, that his judging is right and pure, as also that his Throne is a Throne of glory as it is expresly called, Mat. 25.31. Like∣wise, this Throne is called a great Throne, because set up for a great person, and for a great errand, to wit, the judg∣ing of the whole world. Next, his dreadful Majesty and glorious power is expressed to be so great, that neither heaven nor earth are able to abide his presence, and much lesse his enemies, therefore they are said to flee away, that there was no place found for them, which Augustine expounds well, (l. 20. de civit Dei, c. 14) saying, that this is, muta∣tione non interitu, following that of Paul, 1 Cor. 7.31. where he sayes, that the fashion of this world passes away, which made John to say, c. 21.1. tha•• he saw a new heaven and a new earth, so that the words (and there was found no place for them) is as much as, they were no more found to be what they were before, but far changed from their former estate, when for the sin of man they were made subject to vanity.

Ver. 12. And I saw the dead, small and great stand before God, and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works.

13. And the Sea gave up the dead which were in it: and death and hell delivered up the dead which were in them: and they were judged every man according to their works.

Next to the Judge is here set down the persons that are judged, described, 1. From their condition. 2. Their qua∣lity. 3. Their posture.

First then, for their condition, they are called the dead, not that they were so then, but were so before Christs com∣ing to judgement, either by ordinary and natural death, or violent, or by that sudden change which shall be made in place of death immediately before the last judgement, and whether they have died on Sea or Land, therefore it is said; v. 13. that the Sea gave up her dead that were in it, and as the Earth and Sea gave up the bodies, so it is said concern∣ing the souls of the wicked, that death and hell delivered up the dead that were in them, that so, soul and body being reunited, as they were fellow associates in sinning, so they should be in suffering.

Next, they are described from their quality, great and small, to shew, 1. The generality of the Judgement. 2. The impar∣tiality thereof.

Thirdly, their posture is set downe, of standing, to shew the authority of the Judge, called here God, who elsewhere is called the Sonne of man, who is Judge of all (sayes the Apostle, Rom 14.10.) and before whose judgement seat all must stand, (sayes he) from the greatest Monarch before whom others stood, to the poorest beggar, every one to give acccount of those things done by them in the flesh.

Follows then the manner of the procedure, after the form

of well-ordered judicatories on earth, wherein the books or inditements are first produced, the persons are called to an∣swer, and according to lawful conviction, or absolution, the sentence is accordingly pronounced by the Judge, by these books then that are opened, are meant, 1. The book of Gods Law, which ought to be the rule of all our actions, therefore said Christ to the Jews, John 5.45. there is o••e that accuses you even Moses in whom ye trust. 2. The book of the Gospel shall be opened, and men judged thereby for their infidelity, therefore sayes the Apostle, Rom. 2.16. In the day when God shall judge the secrets of men by Jesus Christ, according to my Gospel. 3. The book of mens own consciences shall be opened in that day, which is that inward register which every one carrieth about within his own breast, also another book was opened (sayes John) which is the book of life, wherein are registred the names of all Gods Elect, preordained by Gods decree unto life eternal before the foundation of the world. Of all those books it is said, that they shall be opened, that is, made manifest, who kept Gods Law, who walked worthy of the Gospel, who kept a good conscience, and who were written in the book of life, or no, and every one shall be judged according to his work, so that in judg∣ment, works are so to be looked on, as collation alwayes must be of the books, and relation to the book of life, and as for the works of the godly, Gregory observeth well this form of speech, saying, It is one thing to be judged, secundum opera, as the evidence of their faith, and propter opera as any cause meriting eternal life.

Ver. 14. And death and hell were cast into the lake of fire: this is the second death.

15. And whosoever was not found writ∣ten in the book of life, was cast into the lake of fire.

Here is the execution of the sentence of this great Judge against all the enemies of his Church and reprobate whatso∣ever, to wit, that they we••e cast into the lake of fire, which is the second death, unto whom, v. 14. is joyned death and hell, that they were cast in the same lake in like manner,

that is, as the Apostle expounds, 1 Cor. 5 26. utterly destroy∣ed and abolished, so that death which Satan brought in by sinne shall be no more, but mortality cease, and hell, or the gates and powers thereof that raged against Christs Church on earth, shall no more assault the same, but have their due deserving into the lake of fire that never shall be be quenched.

Lessons or Applications on the twentieth Chapter.

Ver. 1. WHere it is said, that this Angel that came down from heaven (whereby Christ is meant) had the key of the bottomlesse pit. We see, 1. That our s••viour has all power given to him in heaven, the earth and hell it self. 2. That he had a great chaine in his hand, shews us, that how mighty and malicious soever Satan that great Dragon be, yet for our comfort, we see that Christ has him as a dog in a chaine, without whose permission he can do nothing, as Jobs example testifies, and his craving leave to enter into the swine of the Gergesins.

Ver. 2. What is to be learned out of his stiles of Dragon, that old Serpent, and the devil, has been spoken of before, on c 12.9.

Ver. 3. Where it is said, that Satan was shut up, that he should deceive the Nations no more, we see that his task from the beginning hath been deceiving, using fraud where he can∣not prevail by force, wherefore we should beware of his decei∣ving in his subtle instruments, and acknowledge whose brood they are.

2. Where it is said, that he was bound up so long that he should deceive no more, this shews that on the contrary there∣fore when we see seducers arise and to abound, that then Satan in his instruments for the punishment of a Nation or Church, is let loose to be a lying spirit in the mouth of false pro∣phets.

3. Where it is said, that after the time of his binding or shutting up, he is to be loosed a little season, this is greatly for the comfort of the godly, that Satans prevail∣ing in his instruments, is determined by God, and shall be

but for a little season, and therefore with patience let them possess their souls.

Ver. 4. Where John saw thrones, and the glorified Saints as Judges sitting on them, we see the glorious estate and high advancement which the godly shall have with Christ Je∣sus after this life, how afflicted and contemptible soever their condition be here.

2. Where it is said, that the souls of the Martyrs who were beheaded for the witnesse of Jesus, did live and reigne with Christ. We see howsoever the Lord permit wicked per∣secuters to kill their bodies, yet they have no power over their souls which are the better part, and the worst they can do unto them is the hasting of their souls advancement to live for ever, and reign with Christ Jesus in glory,

3. Their reigning with Christ in heaven, as they were par∣••akers of suffering with him on earth, as it shews that sweet f••llowship of the Saints with their head, and conformity of the members, so it teaches us, if we would reign with him in heaven, let him reign in us on earth.

Ver. 5. Where the rest, that is, the wicked are said to be dead, as we see these are called, Ephes. 2.1. and Revel. 3.1. This shews, us their spiritual condition however they seeme to live, and as the grave or pit of darknesse and the worme attends the dead, so hell and torment at∣tends such.

Ver. 6. Seeing they are pronounced blessed that have their part in the first resurrection (yea, are onely blessed,) let all such who would be so, strive to have their part therein.

2. With blessednesse he joynes holinesse, to shew that holi∣nesse, as it manifests that we have our part in the first resur∣rection, so also, that holinesse is the only way to happinesse, without which none shall see God.

3. It is said, that over such the second death shall have no power, therefore we see, that the truly godly only may be sure of their salvation, and that they are past from death to life, and the only sure ground of such assurance to be saved, is not a solitary faith, which is but presumption, but true faith which kythes in holinesse of life, and rising from sin daily more and more to righteousnesse, and practice of all holy duties.

4. Here also we see on the contrary the woful estate of

the wicked, over whom the second death shall have power, so that they are subject to three fearful deaths, 1. Death in sin. spiritual. 2. Death for sin with the sting, corporal. And, 3. This second death which is of soul and body in hells fire, eternal.

5. Where it is not only said, that over the godly the second death shall have no power, but likewise that they shall be Priests of God and Christ, and reign with him a thousand years, we see the two parts of the Saints blessednesse after this life, to wit, liberation from that which is evil, and advancement to all good, happinesse, honour and glory.

Ver. 7, 8. Where it is said, that Satan being loosed againe out of his prison, he shall go out to deceive the Nations, and stir them up to cruelty against the godly. We see his rest∣lesse malice against mankinde, and chiefly against the Church of Christ.

2. We see what evil use (after so long imprisonment) he makes of his liberty, or the favour that is shewn unto him, and even such is the disposition of the wicked, as we see in Pharaoh, when they are freed from any plague or punishment, returning like the dog to the vomit, and abusing the benefits which God bestows upon them.

3. We see that for a like cruel disposition, like enemies gets like names, as here the last enemies of the Christian Church are named by Gog and Magog, which were the last enemies of the Jewish Church before Christs first coming, to wit, Antiochus Epiphanes and the Syrian Kings, of which we have spoken in the explication of this Chapter, even as Rome is mystically called, c. 11.8. Sodom and Egipt, where also our Lord was crucified

4. First Satan is said to deceive the Nations, and then to gather them together to battel against the Saints, which shews us, 1. That a false religion is ever cruel. And, 2. That whom he instigates thus to cruelty, he is but a deceiver of such, for they shall never get performed what there∣by they intend, and in the end shall work their own con∣fusion.

5. Where it is said, that their number was as the sand of the sea, we see that the Church has not only mighty, but ma∣ny enemies, but as Elisha said to Gehazi, there are more with her then against her, and if God only be with her, who can be against her to hurt her.

6. We see, that seeing the Churches enemies are so nume∣rous, her self being but a little flock, that multitude is no true note of the Church.

Ver. 9. Where it is said, that they compassed the camp of the Saints about, we see that the Saints and Church of Christ is still, and ever hath been, and shall be to the end the But of Satans malice, whereof she needs not to expect, either inter∣mission or mitigation.

2. We see the extremity that she may by Gods permissi∣on be brought unto, to be compassed about on all sides with∣out seeing any outget, as Israel was coming out of Egypt, or that boat wherein Christ was, Mat. 8. yet the Lord will never f••il her, but her extremity w••ll be seen to be his op∣portunity.

3. Where the Church is called the beloved City, this is a cordial to all the truly godly, that whatever their estate be here, hated of the world and persecuted, yet they are beloved of God, and shall be preserved by him.

4. Where it is said, that fire c••me down from heaven and devoured them, we see, that full and final de∣struction at last shall be the end of all Gods ene∣mies.

Ver. 10. Where it is said, that the devil that deceived them, and the beast and the false prophet who were his instruments, were all cast into the lake of fire to be tor∣mented for ever, we see, What Satan may expect at last, and the best reward that his inst uments may likewise look for in the end, and all such as are deceived by them.

Ver. 11. Whereas John saw Christ sitting on the Throne of judgement, this affords, 1. A great comfort to the godly, that he who is their head, husband ••nd Saviour, is their Judge, and the Judge of the whole world.

2. This is likewise a great terror to his enemies, and foes of his Church, whom in these his members they do so persecute.

3. If the heaven and earth are said, as it were, to flee away, as not being able to abide the glory and Majesty of his dreadful presence, how much more unab••e shall his enemies be? being culpable of so great guiltinesse.

Ver. 12. Where it is said, that John saw the dead stand before God to be judged, and receive according to their works, v. 13. we see that there is after death, at last a general judgement, whereof few are seriously mind∣full.

2. He saw small and great stand before God, which shews that in that day there shall be no exception of persons, nor immunity to the greatest

3. All shall stand before God, therefore none shall be able to flie, hide themselves, or escape, but all shall give appear∣ance to the bar of that great Tribunal, and upon the sound of the last trumpet.

4. The Judge before whom they shall stand, is called here, God; which cleerly evinces and proves the Deity of Christ, who shall come in the clouds to judge both the quick and the dead.

5. We see here also Christs high advancement to our com∣fort, that he who in the dayes of his humiliation stood be∣fore Pilate to be judged, is the Judge of all flesh, before whom, as God, all shall stand to be judged, and receive according to their works.

6. Out of the procedure and manner thereof, that the books were opened, and the dead were judged out of those things that were written in the books, we see an excellent pattern to all earthly Judges, to proceed justly according to cleer evi∣dences.

7. This shews that howsoever the wicked here despise the check of their own consciences which is Gods register with∣in them, and contemne the direction or rebukes of his word, yet at last, these books shall be opened, and they shall be judged according to those things that are written in them, be∣holding them with greater terrour then Belshazzar did the writing of the hand on the plaister of the wall.

8. This also shews how in vaine it is to sinne securely in private, seeing it is written up in these books that shall be opened, and made manifest one day both to men and Angels.

9. We see here also the best way to be assured of our Electi∣on, to wit, let us look to the book of our conscience narrowly, and examine the same by the book of Gods word, and according to the testimony of these books, let us judge of our own estates acco••dingly.

Ver. 13. Where it is said that the Sea gave up her dead, and death and hell, or the grave, &c. we see that the bodies of the dead are but intrusted for a time to these places, which in that great day must make account (as it were) of them, as the earth doth of the seed that is committed thereto, or the Jaylor of the prisoner delivered to him by the Judge.

2. Where it is said, that every man was judged according to his works, we see the just procedure of the Judge, and as the wicked bring forth evil works, so the godly like good trees should bring forth good works.

3. It is said, that they shall be judged according to their works which overthroweth tha•• doctrine of the merit of good works, for as Gregory sayes well, aliud est judicari secundum o∣pera, aliud propter opera. (Greg. in Psal. 7)

4. Seeing the godly shal be judged, and rewarded in mercy ac∣cording to their works, or measure of them, this should excite all such to strive to be rich in good works, that they may attain to the greater degree in glory.

Ver. 14, 15. Out of these two verses we see what shall be the dreadful estate of the enemies of Christ and his Church at last, to wit, that lake of fire which is the se∣cond death wherein they shall be tormented for ever and ever.

CHAP. XXI.

The Sense or Explication.

THis Chapter has two parts, 1. What John both saw and heard, after the judging of God and his Churches enemies, to v. 9. And 2. What he only saw to the end of the Chapter.

Ver. 1. ANd I saw a new heaven, and a new earth: for the first heaven and the first earth were passed away, and there was no more sea.

First then, in the general, as before he saw and heard of the dreadful punishment of the wicked in hell, to their ter∣rour, so here he sees and hears of the great glory and reward of the godly in heaven to their comfort. In particular then John sayes, 1. He saw a new heaven and a new earth, to wit, not in substance, but quality, freed from corruption, as Rom. 8.21. and new, or renued, for purity, brightnesse and beauty, whereof Peter speaks, 2 Pet. 3.13.

Next, it is subjoyned that the first earth and heaven passed away, to wit, from their former condition of vanity and cor∣ruption, wherunto they had formerly been made subject be∣cause of mans sin, and there was no more sea, to wit, for the former use thereof, or as it was before, turbulent, changable, and subject as the earth and other elements are, to corruption, and vanity, or no more troublesome estate of things (oft-times signified by the sea) as some do expound.

Ver. 2. And I John saw the holy City, new Hie∣rusalem coming down from God, out of heaven, prepa∣red as a bride adorned for her husband.

The second thing which John saw, is the glorious estate of Christs Church, which is compared, 1. To a glorious City. 2. To a beauti••ul Bride.

First then, she is compared to a City, 1. For largenesse and amplitude, 2. (As Psal. 122.3.) for compact structure. 3. For commodious habitation.

Next, she is called holy, by a holinesse initiate here by grace, and consummate hereafter in glory. 3. She is called Jerusalem, which signifies a vision of peace, because in her only true peace is here, and she shall enjoy perfect peace and tran∣quility hereafter. 4. She is called the new Jerusalem, 1. For differencing her from the old, which was earthly, this other being coelestial and heavenly. 5. Therefore she is said to come down from heaven, as is said, c. 3.12. not by local mutati∣on, but 1. By vision to John. 2. To shew her disposition. And, 3. Her origination, which is not from nature or below, but from heaven, quoniam coelestis est gratia (says Augustine) quaea talis est.

Next, she is said to be prepared as a bride adorned for her husband, espoused by free grace, Ezek. 16. all glorious with∣in, Ps. 45. beautified with holinesse, Psal. 110.3. adorned with rich graces, Rev. 12.1. and prepared or fitted so for her husband Christ Jesus in glory.

Ver. 3. And I heard a great voice out of hea∣ven, saying, Behold the Tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God.

Follows here what John heard for confirming of this brides happinesse, to wit, a voice, which is called a great voice, be∣cause it was to utter a matter of great moment and concern∣ment, and is said to come from heaven, denotating both the

author, and nature of the message, both being heavenly, the words of which voice describes the felicity of the bride to consist in these two things 1. The fruition of good. And, 2. Freedom from evil, the fruition then of good, is of the greatest degree thereof, to wit, Gods glorious presence, whereof David speaks, Ps. 16.11. and which to shew that it shall not be transitory, or for a short time, he subjoyns, and he shall dwell with them, to wit, the Elect, so that after the inhabitation of his spirit in them here by grace, he shall cohabit with them for ever hereafter in glory. Moreover, yet further to expresse that sweet fellowship in so neer and cleer a manner which shall be between them, he addes, that they shall be his people and God himself shall be with them▪ and be their God, 1. In that cleer and comfortable manif••station which is not so seen or known here, as the Apostle shews, 1 John 3.2. And, 2. In that full and plenary fruition of that blessed and beatifical vision of God, and enjoying all felicity with him, or what we can partake in, by, or from him.

Ver. 4. And God shall wipe away all teares from their eyes, and there shall be no more death, neither sorrow, nor crying, neither shall there be any more paine: for the former things are passed away.

Follows here the second thing wherein the felicity of the Saints consists, to wit, freedome from evil, whereof five sorts are set down, 1. All tears and matter of sorrow or mourn∣ing shall cease, and for mourning shal be mirth. 2. There shal be no more death, and where death is abolished, as c. 20.14. what remains but life everlasting? 3. Neither shall there be sorrow or crying, which upon the death of such as are dear to us, and such other sad accidents uses to proceed, but in place of sorrow shall be solace, and fulnesse of joy. 4. Neither shall there be any more pain of sicknesse, death, or the like, but in place thereof pleasures for evermore, for all these former things, and mi∣series incident to this life shall passe away, never to re∣turne.

Ver. 5. And he that sate upon the Throne, said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful.

Here we have the second voice, which more particularly is said to come, not only from the place formerly spoken of, to wit, heaven, but from the person here described, who sits upon the throne, to wit, Christ, who says, behold, which is a particle sometimes of admiration, as, Behold, a Virgin shall conceive, &c. sometimes of demonstration, as Behold the Lamb of God, &c. and sometimes of attention, as here, Behold I make all things new, shewing thereby, that it is by his Divine power that all things are made new, to wit, a new heaven, a new earth, and a new estate of the godly, &c. that so all the glo∣ry thereof may redound unto him above.

Next▪ he commands Jo••n to write, that these words are true and faithful, to wit, which are set down here and through∣out this prophesie, and thereby shewing, 1. That holy Scri∣pture was written at the Lords own command, ••nd therefore from him it has its authority. 2. That it is written and ge••s this testimony, that the words thereof are faithful and true, for our greater assurance, as Luke and Peter sayes, that so our faith might not relie upon a sandy and unsure foundation of unwritten traditions, Luke 1.4. 2 Pet. 1.19.

Ver. 6. And he said unto me, it is done: I am Alpha and Omega, the beginning and the end: I will give unto him that is athirst, of the fountain of the water of life freely.

Follows here a new confirmation of what is formerly spo∣ken, saying, it is done, thereby signifying, that it is as certain, as if it were al••eady done. Next, he shews who gives this assurance, and is formerly said to sit upon the Throne, to wit, even he who is, Alpha and Omega, as he is called, c. 1.8. that is, Christ Jesus, the beginning and the end, so called, to signifie,

1. Christs eternity. 2 His perfection, who gives all per∣fection, and is the author and finisher of our fai••h. 3. At whom we should begin all our affaires, and whose glory we should make the end of them all. And, 4. A he is the first and the last, so he should be the first in all our thoughts, and in our estimation, as also the last, esteeming and affecting nothing beyond him.

Last of all is subjoyned a most comfortable promise, that to him that thirsteth, that is, se vently desires and uses the means to attain ••hereto, he will give freely (without any merit on their part) of the fountain of the water of life, that is, such a life which never shall dec••y, more then water that is in an ever springing fountain, never dryeth up.

Ver. 7. He that overcometh shall inherit all things, and I will be his God, and he shall be my sonne.

Here is a second promise made unto victo••s, and thereby importing, 1. that it will not be enough to thirst after eternal life (as is said before) but with our desire we must joyne an earnest endeavour, and as in a race or combat we must o∣vercome if we would have the prize, as with constant wrest∣ling Jacob got the blessing. Next, when we have done so, the more to convince the Popish error of meriting, he uses the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or hereditate accipiet, he shall inherit all things, to shew the quality of the reward, that it is free, as an inheritance which from a father comes to the sonne, without emption or conquest, and then he subjoynes, and I will be his God, and he shall be my sonne, which is to be under∣stood of the manifestation to all of our adoption at the last day, as John himself expounds, 1 John 3.2.

Ver. 8. But the fearful and unbeleeving, and the abominable, and murtherers, and whoremon∣gers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burn∣eth with fire and brimstone: which is the second death.

After the which description of the felicity of the godly, he subjoynes on the contrary the woful condition of the wicked, who are here reduced to eight sorts, the first are called fearful, that is, have no other fear, but a carnal and worldly fear, which makes them either not to professe the truth, or deny the same, being called to give testimony thereto, and to fear only to do that in the sight of man, or for corporal punishment, which they would not fear to do in the sight of God, or for eternal punishmnent. The second sort are called unbeleevers, who may be ranked in three sorts, 1. Pagans, Turks and Jews, who beleeve not the Gospel at all. 2. Formal professors, who be∣leeve in word, but shew the contrary in their deeds. 3. Those who under the Christian name, and profession of the faith are Antichristian persecuters of the same, and of the sound do∣ctrine thereof. The third sort are called abominable, that is, who for a scandalous life, or deep hypocrisie, are so both in the sight of God, men and Angels. The fourth sort are mur∣derers in general, either of souls, body, or good name of their neighbour, and especially the Whore and her fol••owers who are drunk with the blood of the Saints. The fifth sort are whore∣mongers of all sorts, and specially such hypocritical wretches, who under pretence of a vow of chastity, act all sort of un∣cleannesse, as we see in Popery, both in head and members. The sixth sort are sorcerers, which sinne especially we know was rise in Popery likewise, both in Popes themselves, as Syl∣vester 2. Benedict. 9. John 20. and 21. and Gregory 7. (See Berno Nauclerus and Platina witnessing this,) and others, and in their inferior Clergy, as Gerson testifies, contra im∣pug. ordin. carthus. saying, multa miracula non christianae fidei, fed magicae artis ostentamenta sunt, quae a simplicibus quasi san∣ctitatis miracula acceptantur. The seventh sort are idolaters, to which may be reduced, 1. Not only Pagans. 2. Covetous persons. 3. Epicures, whose belly is their God, but, 4. And specially idolatrous Papists. The last sort are liars of all sorts, the worst whereof are the venters of the doctrines of lies, as are all doctrines of Popery, and other Sectaries, which are therefore called the doctrines of devils, who has been a liar and murderer of souls from the beginning.

The doom of which is this, they shall have their part in the lake which burns with fire and brimstone.

Ver. 9. And there came unto me one of the se∣ven Angels, which had the seven vials full of the seven last plagues, and talked with me, saying, Come hither, I will shew thee the Bride, the Lambs wife.

Follows here a glorious and delightful vision shewn to John, Wherein, 1. The person who shews it, is one of the seven Angels who had the seven vials of the plagues of God to be poured out upon the wicked, but has here a ministration of mercy and comfort towards John. 2. Is set down the man∣ner of the manifestation of this vision, which was by a familiar talking with John, and a loving invitation of him thereto. 3. That which he is invited to come and see, is the same which he tells he saw, v. 2. but here he sees the same more distinctly, cleerly and fully, as will be shewne hereaf∣ter.

Ver. 10. And he carried me away in the spirit to a great and high mountain, and shewed me that great City, the holy Hierusalem, descending out of heaven from God.

Next, the place where this sight was shewn to John, being carried thither, not in the body, but in the spirit, as we see, c. 1, 10. was a high mountaine, that so as Christ was carried to behold the Kingdoms of the world and glory thereof, Mat. 4.8. or as Moses was to Mount Nebo, from thence to see Canaan, so he might from thence more fully and cleerly see this glorious City hereafter described, whose name, as it is called before, v. 2. The Bride of Christ, & v. 9. the Lambs wife, so here she is called, by way of excellency, that great City be∣ing both spacious and specious, as also the holy Jerusa∣lem, &c.

Ver. 11. Having the glory of God: and her light was like unto a stone, most precious, even like a Iasper stone, clear as Crystal.

(Having the glory of God) that is, possest now with that glorious estate which is the free gift of God, Psal. 84.11. and Rom. 6.23. and which she had before onely in hope and expectation, but has the same now in deed and fruition, and her light (which before was but dim or dark) shall be most bright, pure and pleasant, the constant indurance whereof is likewise noted hereby, that it is not as the light of stars, or can∣dles that disappear or go out, but like the pure and shining brigtness of precious stones or Chrystal, that is ever permanent. Likewise to shew the freedom of her condition from any mole∣station, her light is not compared to that of the Sun or Moon, the Sun having his going to, and scorching heat in the day-time, as we see in Jonahs example, and the Moon being both variable & of a cold influence in the night; but to that of precious stones, that have no annoying with them, and (as is said, v. 23.) hence it is that she has no need of Sun or Moon to shine in her, for the Lamb is the light thereof, and from the glory of her God she has this bright splendor in her self.

Ver. 12. And had a wall great and high, and had twelve gates, and at the gates twelve An∣gels, and names written thereon, which are the names of the twelve tribes of the children of Is∣rael.

13. On the East three gates, on the North three gates, on the South three gates, and on the West three gates.

Thereafter he describes the most special parts of this City, beginning. 1. At the walls thereof, which are called menia a muniendo, and whereby is signified the safenesse and security of the Saints estate in glory, free of any thing which may as∣sault, hazard or indanger them, for as c. 22.15. all the un∣clean with whom they were formerly mixed, are without, and there is no Serpent to tempt, who can enter into this heavenly Paradise.

Moreover, this City is said to have twelve gates, three in each one of the foure quarters thereof, which, are said, v. 25. to be ever patent for receiving all the elect to glory, who come from the four corners of the world, of all Nations what∣soever. And at these gates are twelve Angels, (a definite number being put for an indefinite) as ready to receive the Saints of God to their aff••ciation, and bring them in into that heavenly Paradise, ••nd so, being there for a contrary end to that Cherubim, Gen. 3.24. who was placed at the en∣try of the earthly, to debar man from re-entry thereto, or to the tree of life. And the names written on these gates are the names of the twelve tribes of Israel, which were the only peculiar and chosen people of God, and do therby represent here the Church of the Elect, and all the true Israel of God according to the Spirit, whether Jews or Gentiles. In all this the allusion being made to Ezek. 31. and to the description there of the holy City.

Ver. 14. And the wall of the City had twelve foundations, and in them the names of the twelve A∣postles of the Lamb.

The firmnesse also of the wall of this City is described from having twelve foundations of precious stones for glory and durablenesse, and that on these twelve foundations were writ∣ten the names of the twelve Apostles, because by their do∣ctrine they laid the foundation of the Christian Church, and on the foundation of their doctrin, and of the holy Prophets before them, therefore, Ephes. 2.20. the Church is said to be built, against which the gates of hell shall not prevail, she b••ing built upon a rock, and on Christ Jesus who is the only foundation, 1 Cor. 3.11. laid by these Master-builders.

Ver. 15. And he that talked with me had a golden reed to measure the city, and the gates thereof, and the wall thereof.

16. And the city lieth foure square, and the length is as large as the breadth: and he measured

the City with the reed, twelve thousand furlongs the length, and the breadth, and the height of it are equal.

17. And he measured the wall thereof, an hundred and fourty and foure cubits, accord∣ing to the measure of a man, that is of the Angel.

Next to the walls, he comes to the description of the figure or shape and greatnesse thereof, whereto is premitted▪ the exact measuring thereof by the Angel, having a golden reed to that effect, alluding to Ezek. 40.5. and the Angels mea∣suring of the Temple and Courts thereof there. First then, the figure thereof was four square, representing thereby the perfect and eternal stability of the Church her condition, the cube or solid square, being the most stable figure. Next, the quantity and largenesse thereof is set down, for which cause it may be justly called (as v. 10.) that great City, be∣ing in length and breadth twelve thousand furlongs, which of German miles amounts to three hundred seventy five, or of Scots or English miles, to one thousand five hundred each square, and so in the whole compasse to six thousand miles. The height also of the walls, is said to be one hundred fourty four cubits, or seventy four ell's, which measure is called the measure of a man, that is, of the Angel, the meaning whereof is, that this measure which the Angel used, is that which is usual amongst men.

Ver. 18. And the building of the wall of it was of Iasper, and the city was pure gold, like unto cleer glasse.

19. And the foundations of the wall of the City were garnished with all manner of precious stones. The first foundation was Iasper, the second Sa∣phir, the third a Chalcedony, the fourth an Em∣rald.

20. The fifth Sardonix, the sixth Sardius, the se∣venth

Crysolite, the eighth Beryl, the ninth a Topas, the tenth a Chrysophrasus, the eleventh a Iacinct, the twelfth an Amethyst.

21. And the twelve gates were twelve pearles, every several gate was of one pearle, and the street of the City was pure gold, as it were transparent glasse.

Then he proceeds further in the description of the beauty and glory of this City, whereof more justly it may be said then it was of the earthly Jerusalem, glorious things are spoken of thee, O City of God, her walls then are said to be of Iasper, named as the first foundation, v. 19. and all the whole foundations to be several precious stones, for durable∣nesse, delight, and shining glory, her gates also are pearles, and of grea••est price, for such are so esteemed as they are of greatest size; now, none are, or ever were heard of to be such as these, that every gate was but one pearle, and what these gates are Esay expounds, saying, and her walks on her streets shall be salvation, and her gates praise, Isa. 60.18.

And the City it self was pure gold, like to transparent glasse, having no d••osse but most exactly refined, and the street of the City in like manner was pure gold, like to the former glasse, the first signifying the transcendent excellency of that City, and perpetuity thereof as most fine gold excels beyond all other mettals, and is not subject as they are to rust or cor∣ruption, the second signifying the splendor and glory thereof.

Ver. 22. And I saw no Temple therein: for the Lord God Almighty, and the Lamb are the Tem∣ple of it.

Next, here he differenceth this heavenly from the earthly Jerusalem in this, that in the heavenly there was no Temple as was in the earthly. 1. For external worship of Word, Sacra∣ments and Prayer, whereof there shall be no need there. 2. Where the Lord by certaine and external signes manifest∣ed his presence, but here he shall manifest himself face to

face cleerly to his Elect, and be the Temple thereof, or in place of the same, wherein they shall glory, and to whom they shall addresse their worship of eternal praise.

Ver. 23. And the City had no need of the Sunne, neither of the Moon to shine in it: for the glory of God did lighten it, and the Lamb is the light thereof.

Here also is shewn why this City shall have no need of a created light, as of Sunne and Moon, for the glory of God, and the Lamb, who is the Sunne of righteousnesse, is the light thereof, as Isaiah fore-prophecied, saying, and her God shall be her glory, Isa. 60.19.

Ver. 24. And the nations of them which are sa∣ved, shall walk in the light of it: and the Kings of the earth do bring their glory and honour in∣to it.

Having thus described the City, follows, 1. Who shall be Citizens. 2. What they shall enjoy. And, 3. Who shall be debarred therefrom. First then, he speaks of the Nations, not excluding the beleeving Jews, who either beleeved in Christ to come, or in him being come, and therefore, c. 7. he joynes with those of the Tribes that were sealed, that there was a great number of the Nations which no man could number. Also this walking of the Nations, is figurative, noting libe••ty only, not labour, for then they shall rest from their labours, and their works follow them.

Where also it is said, that the Kings of the earth shall bring their honour and glory unto it, it is not to be understood, that there shall be such a thing in the life to come, as Kings an•• Subjects, more then (as our Saviour shews) there shall be ma•• ying and giving to marriage, for all shall be Kings and Pri••••ts o•• ••o••. Neither is it meant, that they shall b••ing their e••r••h•••• glory or honour into that place, where none is but he••venly, ••nd which they did quit at their death. But hereby is signified their submission, with all their power and honour

to Christ, to be nursing Fathers of his Church, as is said, Isa•• 60.3, 10. and 16 and that this shall be most cleerly then made manifest and acknowledged before men and Angels.

Ver. 25. And the gates of it shall not be shut at all by day: for there shall be no night there.

26. And they shall bring the glory and honour of the nations into it.

Next, is set down what these Citizens shall enjoy, to wit, perfect peace and security with the former glory, riches and happinesse, signified hereby, that her gates shall not be shut at all by day, as gates of a City use to be by night especially, and therefore it is said only that they shall not be shut by day, be∣cause there shall be no night there. The like we see prophe∣cied, Isa. 60.11. of Gods Church militant, but with a double difference. 1. Of day and night spoken of there, but here there is no night at all, but all day. 2. Of the end, there her gates are ever patent for admission of the Gentiles to the faith in the free offer of salvation to all, but here they are said to be patent, to shew her peaceable estate and secure tran∣quility, without fear of any hostile invasion, or entry of foes either by force or fraud, which place also shews, that this description here is not of the Church militant, as the next verse likewise does shew.

Ver. 27. And there shall in no wise enter into it any thing that defileth, neither whatsoever worketh abomination, or maketh a lie: but they which are written in the Lambes book of life.

Lastly, is set down who are debarred therefrom, of whom the Apostle also speaketh, 1 Cor. 6.9 viz. those who defile both them∣selves and others, who also work abomination, or maketh a lie, whose portion shall be only (as v. 8.) in the lake of fire▪ all such shall never enter into that heavenly Jerusalem, but only such who are written in the Lambs book of life.

The Lessons or Applications on the 21. Chapter.

Ver. 1. SEeing heaven and earth must be dissolved and made new, as the Apostle speaks, 2 Pet. 3.11. what manner of persons ought we to be in all holy conver∣sation and godlinesse, that so a change may be first made in us, before that change of death come upon us, whereof Job speaks, 14.14. or this universal change come, concerning which the forenamed Apostle speaks, saying, v. 14. wherefore beloved, seeing ye look for such things, be diligent that ye may be found of him in peace without spot, and blamelesse?

Ver. 2. Where this City spoken of, is called holy, and the new Jerusalem, It, 1. teaches us to be holy and renued if ever we would be Citizens thereof.

2. It came down from God out of heaven, then let all such who have admission by grace thereto, acknowledge, that all is from God and from heaven, and nothing from nature or mans free-will.

3. This City is said to be prepared as a bride adorned for her husband, let this then be our daily task here against the time of our nuptials with Christ, to wit, purifying and pre∣paring our selves, as we read of those, Esth. 2.12. or the wise Virgins that trimmed and prepared the Lamps against the bridegrooms coming.

Ver. 3. For the assurance of Gods promises and our future happinesse, we have not ••he word of man, but Gods own voice from heaven for our comfort, who is truth it selfe.

2. We see the admirable love and regard of God to wretched man, that passing by, the fallen Angels, he should deign to have such familiarity and fellowship with man, as to have his Tabernacle to be with them, and himself to dwel with them, and in a p••culiar manner he to be their God, which should make men ashamed not to love him againe, and have a special regard to his honour and service.

Ver. 4. We have a sovereign cordial against all our sor∣rows and sufferings here, when we consider of this time which

cometh, when all tears shall be wiped away from our eyes, and there shall be no more death, nor sorrow, nor paine, but fulnesse of joy and pleasures for evermore.

Ver: 5. Christs sitting on the throne of Majesty and judg∣ment, is to our great comfort, who are his members and bride, that our heavenly head and husband in our nature is advanced to so high a dignity.

2. Where he sayes, that he makes all things new, let us then from him who renues all things crave, that he would also renue us by his holy Spirit.

3. Seeing he pronounces that all his words in holy Scripture are faithful and true, let us not doubt of his promises, and tremble also at his threats.

Ver. 6. Seeing what God sayes shall be done, is as sure as if it were done, let us not therefore stagger in our faith.

2. Seeing Christ is Alpha and Omega, that is, eter∣nal, our comfort is then, that we have such a head and husband.

3. The water of life is only promised to them that thirst, Isa. 55.1. If ever ••hen we would have either heavenly grace here, or glory hereafter. Let us not be like the loathers of Manna, but by a holy desire and endeavour thirst after the same.

4. Our Saviour sayes, that he will give this water freely to them who thirst, away then with that proud Popish doctrine of humane merits.

Ver. 7. With thirsting he joynes overcoming, saying, to him that overcomes shall be given to inherit all things, therefore we see that a Christians life is not an easie life, but he must fight, and wrestle, and overcome, that he may say with the Apostle, I have fought a good fight, &c. and then he may the more confidently say, that from henceforth is laid up for him the crown.

2. The godly that are but poor and indigent here, like Lazarus, have here a great comfort, that the time is coming when they shall have no want, but inherit all things.

3. We see here likewise, the dignity of the Elect though never so contemptible here in this life, yet the Lord pronounces them be to his sons and heirs

Ver. 8. Where, after the godlies remuneration, the retribu∣tion

of the wicked is set down, we see that God is not only merciful but just, and as the godly may expect their reward in mercy, so may the wicked assuredly expect theirs in justice.

2. Seeing the several sorts of the wicked who are to be punished so grievously are set down particularly, let e∣very one examine himselfe if he be one of any these sorts of persons, and except he repent and amend reade here his doome.

Ver. 9. The Angel that had plagues to power out on the wicked, is here the messenger of comfortable instruction to John, so that we see the diversity of their Ministery, be∣ing for the good of the godly, but for the punishment of the wicked.

2. What John saw generally, v 2. is revealed by the Angel to him more amply, cleerly and distinctly hereafter, to shew that the Lords manifestation of himself and of his Divine Mysteries is not all at once, but by degrees in this life, till fully he reveal the same in the life to come.

Ver. 10. John is set upon a high mountain, the better to see the after specified vision, so that what God intends for the good of instruction or other comfort to the god∣ly, he also appoints the fittest meanes for the accomplish∣ment thereof.

Ver. 11. As we admire the great glory and light that is prepared for the Saints hereafter, so if we would attain thereto, seek after the light of grace and a godly life. Mat. 5.16. which shall lead to the light of glory.

Ver. 12. Here the names of the Tribes of Israel are said to be written on the gates of this City, and hereafter the names of the Apostles upon her foundations, then both faithful people and faithful Pastors, both belong thereto, and shall have their part in the same.

Ver. 14. Upon the twelve foundations were the names of the twelve Apostles, and no other, which teaches us that upon their doctrine onely set down in holy Scripture, and upon no other mens we should build our faith.

Ver. 15, 16, 17. The fouresquare figure of this City, which signifies the stability of the Church, shewes us how much happier our estate shall be in that heaven∣ly Paradise then Adams mutable condition was in the earthly.

2. The greatnesse of this City and capacity thereof, shews how great that general assembly of the glorified Saints shall be at the last day who all shall be Citizens thereof.

Ver. 18, 19, &c. Out of the rest of the d••scription of this glorious City beside the wall, gates, and foundations, we may learn how desperately mad wicked sinners are, who for a pe∣rishing and momentary pleasure of sinne, will lose the un∣speakable and eternal pleasures and habitation in this glori∣ous City, and be adjudged to endlesse and easlesse torment in hells prison for ever.

2. Seeing both this whole City and the very streets there∣of are purest and fine gold, how foolish are covetous and world∣ly wretches, that for a little gold evil got, from which they know not how soon to be pluckt away, like the rich fool, or it from them by the thief or robber, will forfeit and lose the perma∣nent and plentiful riches of this glorious City.

Ver. 22. The Lord God Almighty and the Lamb that is the Temple thereof, being all one, proves the Deity of our Sa∣viour Christ, the like whereof we have, v. 23.

Ver. 23. Where in place of Sun and Moon, it is said, that the glory of God, and the Lamb shall be the light thereof, as before is said, that he shall be the Temple of it, this shews that God is all in all, or the ful fountain of al goodness to his elect, O happy then they who enjoy him, for they shall enjoy all good by him.

Ver. 24. We see the Lords admirable love and free favour towards us, who are Gentiles, aliens, and wilde olives, in giving to such dogs the childrens bread, but likewise admitting us to the inheritance of sonnes, and Citizens of this heavenly Jerusalem.

Ver. 27. From the debarring of such who are named here from any entry into that holy City, we see, 1. Where no grace is he••e, no glory is to be expected hereafter, these being conjoyned, Psal. 84.11. against all presumers. 2. We see that the punishment of the wicked is twofold, privative (as here) and positive (v. 8.)

3. This serveth to oppose all separatists, evincing that it is on∣ly competent to the Church triumphant to have no unclean or wicked person to enter into her, or have commixion with her, as Zechary also shews, c. 14.21. but here she is a lily among thorns, like Noahs Ark, Rebeca's Womb, and Abrahams Family, a field wherein are wheat and tares, a fold where are both sheep and goats, and a floore wherein are corn and chaff till the day of the winnowing.

4. Seeing those only shall enter into this City, whose names are written in the Lambs book of life. Let us be careful to assure our selves that we are of this number, by making sure our salvation and election by well-doing.

CHAP. XXII.

The Sense or Explication.

THe parts of this Chapter are two, the first absolves the description of the heavenly Jeru∣rusalem, to the sixth verse, and the second is the Epilogue of the prophecie from that to the end.

Ver. 1. ANd he shewed me a pure river of water of life, cleere as Chrystal, proceeding out of the throne of God, and of the Lamb.

First then, he proceeds in the praise of this heavenly Ci∣ty, ascribing thereto, what is either for the necessity, pleasure or contentment of life, or which on earth can be de∣sired, shadowing forth thereby the perfect felicity of the Saints in glory.

First then, for necessiity. It is necessary that a City so great and populous as this, have the benefit of wholesom water for sundry uses. Here then is the benefit of this in a most excel∣lent and eminent degree. For, 1. For abundance thereof, here is not a well or fountaine, but a river. 2. Not muddy or feculent, but pure without any dreg, and cleer as chrystal.

3. Not corruptible or dead, but a water of life, or living water. And, 4. Not coming from hills or springs, which may be cut off, diverted, or dryed up, but out of the Throne of God and of the Lamb who is in the middest of this City, as the Temple thereof, c. 21.22. as the light also thereof, v. 23. and here as the waterer and refresher of this heavenly Eden, and therefore no more deficient to her can this plenty of the water of life be, then God and Christ can faile who is the fountain therefore, and liveth and reigneth for ever.

Ver. 2. In the midst of the street of it, and of ei∣ther side of the river, was there the tree of life, which bare twelve manner of fruits, and yeilded her fruit ever moneth: and the leaves of the tree were for the healing of the nations.

Next to the water to drink, follows the wholesome and de∣lectable fruit to eat, alluding to mans estate in innocency, and in the earthly Paradise, to whom was allotted the fruit of the trees for food, and therefore sayes our Saviour, c. 2.7. of this food, To him that overcometh, I will give to eat of the tree of life that is in the midst of the Paradise of God. In this City then, food which maybe intercepted or with-holden, is not brought unto it, that it should depend or be beholden to others for the same, as Tyre and Sidon were to Herods country, Acts 12.20. but grows within it, and so it has alsufficiency within it selfe, and upon one tree, in the midst of the street for ac∣cesse to all, and for expatiating it self likewise to the bene∣fit of all, it is said to grow on either side of the river, and yet, it is more extolled from the variety of the fruit thereof and greater delight, that it bares twelve manner of fruits. And next, it is commended from the admirable ferti∣lity and plenty thereof, that it yeilds her fruit every moneth. And from this last of all, that nothing in it is unpro∣fitable, as the leaves of other trees are when they fade or fall, but as the fruit of this tree is for meat, so her leaves are for medicine.

This tree of life then (typed by that which was in the earthly Paradise) is Christ J••sus, from whom we have our

natural, spiritual, and eternal life, as he testifies of himselfe, John 6.51, &c. Also, like this one tree, he alone is sufficient to all unto salvation, whose variety likewise and plenty of fruit, as the same is the variety of his graces and benefits here, so is it that fulnesse of joy and pleasures for evermore which his Saints enjoy in glory hereafter, he also is said to be unto us not only for meat but medcine, not that in the state of glory any sicknesse shall be, or need of medicinal things to cure, but to conserve eternal life and health, so that Christ Jesus shall not only give life to his Elect, but shall be the conserver thereof in them, without the least decay unto all eternity. The allusion also which these words have to Ezekiel 47.12. we may see in that place, and Cant. 7.13.

Ver. 3. And there shall be no more curse, but the throne of God, and of the Lamb shall be in it, and his servants shall serve him.

Thereafter he further describes the happy estate of this Ci∣ty, and Citizens thereof. 1. Shewing what shall not be there. 2. What shall be. First then, there shall be no more curse, that is, either sin (whereto the godliest are subject in this life) and for which Gods ••urse is threatned; nor misery which as a curse for si ne c••••••e upon man, and the earth for his sake, nei∣ther any sinful or cursed company of the wickeed, a∣mongst whom the godly are mixed here like a lilie among thornes.

Next, he shews what shall be there. 1. Gods throne and the Lamb••, tha•• is, his perpetual and glorious presence in his throne of Majesty with and amongst his Saints, as is said, Rev. 7.15. like a triumphant and glorious King••, having perfected h••s Kingdome and the number of his Elect, and subdued all his enemies, so that it m••y be said of this City, as is said Ezek. last 35. and the name of the City from that day shall be, the Lord is there. 2. It is said, that his servants shall serve him, by whom are to be understood his Angels and glorified Saints, who are said, c 7.15. to serve him day and night, that is, for ever, without intermission or wearinesse, praising his holy name, and singing Halelujah unto the Lamb for ever.

Ver. 4. And they shall see his face, and his Name shall be in their foreheads.

Hereafter he proceeds further, and shews wherein the bea∣titude of Gods glorious Saints consists, to wit, 1. In the blessed vision of Gods face, that is, in that neer and clear bea∣tifical vision and fruition of God and of his glorious counte∣nance, and comfortable presence, wherein himself declareth their happinesse to consist, Mat. 5.8. when they shall see him as he is, 1 John 3.2. and wherein also our Saviour▪ declares the blessednesse of the Angels doth stand, Mat. 8.10. the unsearch∣able and comfortable manner whereof is only known to the enjoyers thereof, only let us for our instruction learn the true way to attaine thereto, which is, 1. As we see Matth. 5.8. to be clean in heart, for such shall see God. And, 2. To be holy in life, without which, as is said, Heb. 12.14. none shall see God.

Next, it is said, that his Name shall be in their foreheads, that is, his image of perfect holinesse, (whereby, as by his name or mark stamped upon them, they are known to be his) shall be imprinted upon them, so that, as is said, Psal. 17.15. they shall then be satisfied with his likenesse, the imperfect lineaments whereof they only have here, longing for that perfection. And that new name spoken of, Rev. 2.17. which here no man knows but he who receives it, to wit, the seale of their adoption, and which lies hid in the heart, shall then be manifestly seen and known, as that which is written upon ones forehead.

Ver. 5. And there shall be no night there, and they need no candle, neither light of the Sun, For the Lord God giveth them light, and they shall reign for ever and ever.

Here the closure of the description of the Saints happinesse in glory, 1. That there shall be no night there, neither natu∣rally or properly taken, nor yet spiritual or figuratively taken, as it is often for ignorance, sinne, affliction, desertion and the like, neither that eternal night of utter darknesse; which shall

be the portion of the wicked. Nor shall be any need there of artificial light, as of a candle or fire by night, or natural, as of the Sun by day, whereby also may be meant the Ministery of the Word of God, so called and compared, Ps. 119.105. 2 Pet. 1.19. and Rev. 9.2. which shall then cease, as 1 Cor. 13.8. for the Lord shall then by himself immediately give them light in glory.

Ver. 6. And he said unto me, These sayings are faithful and true. And the Lord God of the holy Pr••phets sent his Angel, to shew unto his servants the things which must shortly be done.

After all which, follows the conclusion of this book, com∣mended, 1. By the Angel from the truth and fidelity of all these sayings therein, as flowing from him who is truth it self, as he is light and life, and before that one jot of whose word fail, heaven and earth shall perish. 2. From the utili∣ty thereof, to wit, whereby the Lord God of the holy Pro∣phets by his Angel doth shew his servants the things which must shortly be done, where we have, 1. That against that wicked heretick Cerinthus that denyed Christs Deity, our Saviour is here stiled the Lord God, for as, Rev. 1.1. It is he that sent his Angel to shew his servants the things which must shortly be done. He is called the Lord God of the holy Pro∣phets, 1. Because of his inspiration of them. 2. Because of his mission of them. And 3. Because of his owning them in a peculiar manner as his servants, therefore he sayes, Do my Prophets no harm. And, 4. Because of his providence and pro∣tection of them, as we see in Eliah and Elisha and others. 3. The Angel also that is sent, is called here his Angel, as they are all. 1. By right of creation. 2. By office or function, as being his minist••ing spirits to execute his will, for which cause we say, Let thy will be done on earth, as it is in heaven, Heb. 1.14. And, 3. In respect of his sovereignty and do∣minion, being Lord both of men and Angels, therefore is it said, Let all the Angels of God worship him, Heb. 1.6. Lastly, this Angel is sent to shew his servants the things that must shortly be done, which is to be understood, either of the begin∣ning of their accomplishment, which shortly even in Johns dayes, and after they began to have, or of the full and final

performance of them, which is but a short time, either in respect of God, to whom a thousand years is but as a day or houre, or in respect of eternity, in which respect the longest time here is but lesse then a moment.

Ver. 7. Behold, I come quickly: blessed is he that that keepeth the sayings of the prophesie of this book.

Thereafter Christ subjoynes to the godlies comfort and his enemies terror, the promise of his second coming to judge∣ment, and that it shall be quickly, however the wicked servant sayes, Luke. 12.45. my Master delays, or as 2 Pet. 3.3. where is the promise of his coming? Next he pronounces them bles∣sed who keep the words of this book, not only in memory and profession, as many do, but in practice and performance, as two few do keep.

Ver▪ 8. And I John saw these things and heard them. And when I had heard and seen, I fell down to worship before the feet of the Angel which shewed me these things.

9. Then saith he unto me, See thou do it not: for I am thy fellow servant, and of thy brethren the Pro∣phets, and of them which keep the sayings of this book, worship God.

Follows Johns confirmation of those things that were shewn him, that they were sure and true, he having been both an eye▪ and ear witnesse thereof, as he sayes elsewhere, 1 John 1.1. whereunto ••he subjoynes a new profession of his weaknesse, which before he shewed, c. 19.10. in falling down to worship the Angel.

Ver. 10. And he saith unto me, Seale not the sayings of the prophesie of this book: for the time is at hand.

After which is subjoyned a command to John not to seal, or close up the words of this prophesie, as writs use to be that are not yet to be made known, but to publish and re∣veale the same, for which cause it is called a revelation.

Ver. 11. He that is unjust, let him be un∣just still: and he which is filthy let him be filthy still: and he that is righteous, let him be righ∣teous still: and he that is holy let him be holy still.

Then is set down a preoccupation or answer to an obje∣ction, which John might have made, saying, by this not seal∣ing or concealing of this prophecy but publishing the same, the wicked and unjust persecuters of the Church shall not be made better, but rather more irritate and worse, to which the Angels answers: Let it be so, that the wicked continue in∣dured and habituated in their wickednesse, yet the ••••dly shall be thereby confirmed to continue constantly in th•••••• course of godlinesse, and holinesse both of profession and practice, notwithstanding of all that their enemies can plot or pra∣ctice against them.

Ver. 12. And behold, I come quickly, and my reward is with me, to give every man according as his work shall be.

For the terrour of which wicked ones, and comfort of the godly he again brings in Christ himself promising that he shall come quickly to judgement, and to reward every one according as his works shall be, whereof we have already spoken, c. 10.13.

Ver. 13. I am Alpha and Omega, the beginning and the end, the first and the last.

14. Blessed are they that do his Command∣ments, that they may have right to the tree of

life, and may enter in thorow the gates into the City.

Of this likewise where Christ is called, Alpha and Omega, &c. we have spoken, c. 21.6. As also, of what is said, v. 14. we have spoken, v. 7. and 2.

Ver. 15. For without are dogges, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth or maketh a lie.

Here likewise he shews who are excluded from entry into that holy City, and having right to the tree of life, ratione non facti, sed pacti, to wit, dogs, that is, the unclean, and such as are furious enemies to the truth, whom our Saviour, Mat. 7.6. compares there also unto dogs and swine, and to whom here are joyned such others who were named, c. 21.8. amongst whom he mentions, not only those that make a lie, but also such as are seduced by lying doctrines, and do love lies; Upon which words therefore most rightly doth the Jesuit Ribera observe, that our Saviour makes mention of those sinnes, which in Antichrists time shall then most prevaile.

Ver. 16. I Jesus have sent mine Angel, to testifie unto you these things in the Churches, I am the root and the off-spring of David, and the bright and mo••ning star.

In this verse he again repeateth what he said, Rev. 1.1. and in this Chapter, v. 6. to wit, that he is the Author of this Revelation and sent his Angel for that end, to testifie these things in the Churches, and expounding here who is meant, v. 6 by the Lord God of the ••oly Prophets, to wit, himself, therefore he sayes here, I Jesus sent my Angel.

As likewise he calls himself, the root and off-spring of David, he being the first according to his Deity, from whom by creation David and all man-kinde had their being and did

spring, and being the second according to his humanity, and David, in that respect, being the root from whom he sprang. As he was the first likewise, Ps. 110.1. David calls him his Lord, and as he was the second, he is called, the son of David, which was that riddle that our Saviour put up to the Pha∣risees.

He is likewise called, the bright and morning starre, alluding to that speech of Balaams prophecy, Numb. 24.17. so compared, 1. Because as that star exceeds all others in brightnesse, so doth Christ exceed all in heaven or earth for Majesty, excel∣lency and glory. 2. That star is called Phosphorus, because it bringeth light with it, and so did Christ, as the light of the world, shining to those that sate in darknesse and in the shadow of death, and (as John 1.9.) enlightning e∣very one that cometh into the world. 3. As the appearance of the day-star shews that the night is past, and the joyful day is at hand, so when our Saviour appeared in his incarnati∣on and birth, this did shew that the night of darknesse of ignorance wherein the world was involved was at an end, and the joyful day of salvation, and promulgation of the news thereof by the preaching of the Gospel to all Nations was at hand.

Ver. 17. And the Spirit and the Bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely.

Having thus twice spoken of his second coming to judge∣ment (men being naturally so forgetful thereof,) here he shews. 1. The earnest desire of his Church (which he calls the B••ide) th••t this promise may be accomplished, it being a note o•• Gods ch••ldren (as the Apostle shews, 2 Tim. 4.8.) to love and long for this coming of Christ. Also he joynes the Spirit, to shew by whose inspiration and motion Gods chil∣dren wish so earnestly this coming of Christ, to wit, (as it is said, of old Simeons coming into the Temple, Luke 2.27.) by the Spirit. And let him that heareth (sayes he) to wit, profitably, with fai••h mixing his hearing, let him say, Come, that is, let the word which is heard by him produce this ef∣fect in him, to wit, a holy and earnest desire of Christs second coming.

And as the godly wish and pray for Christs second com∣ing, as it is said in the Lords prayer, Let thy Kingdom come, so likewise he shews what should be their disposition, and pra∣ctise in the mean time, and the utility thereof, to wit, that with a spiritual thirst after grace and the water of life they should come to him, and whosoever they be that is so disposed, and by grace made willing, his coming shall not be in vain, but he shall get that water of life, whereof Christ spake to the woman of Samaria, John 4.14. which quickens the soul and springeth up unto eternal life, freely, or as Isaiah s••yes, without any price, even for the taking, Isa. 55.1. if he come only with a holy thirst and desire after the same.

Ver. 18. For I testifie unto every man that hear∣eth the words of the prophecy of this book, If any man shall adde unto these things, God shall adde unto him the plagues that are written in this book.

19. And if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy City, and from the things that are written in this book

Last of all we have the consignation of the authority of this book as divine, and of the whole Canon of Scripture, ••s perfect and inviolable, by a sad and solemn commination from the mouth of Jesus Christ himself, that none should dare, for do∣ctrine of faith and manners to adde any thing thereto, or make the same to be therewith of a like authority, nor yet dare to take any thing therefrom, and impaire or derogate from the Divine authority, plenitude and perfection thereof, under no less pain, then to the Adder, the adding to such, Gods plagues that are written in this book, and to the Taker away, the taking away his name out of the book of life, &c.

Ver. 20. He which testifieth these things, saith, Surely, I come quickly. Amen. Even so, come Lord Jesus.

21. The grace of our Lord Jesus Christ be with you all, Amen.

Thereafter the third time our Saviour tells, that he comes quickly, whereunto as in the former two places telling of his coming, he prefixed an ecce, or Behold, warning us thereby still to watch, and wait like the good servant, or wise Virgins that we be not unawares surprized; so here he prefixes the word (Surely) because of the security and incredulity of many, who put that day far from them, and whose lives proclaim that they beleeve not any such day to come. To which assurance of our Saviours in name of the whole Church the Apostle sub∣joyns a hearty Amen, and an earnest wish of his coming quick∣ly for finishing the dayes of sinning, fulfilling the number of his Elect, destroying the works of the devil, freeing the crea∣ture from subjection to vanity, manifesting the glory of his justice and mercy, and entring his Saints in the full and perfect possession of the promised inheritance, &c. and therefore he sayes, even so, come Lord Jesus, and with a holy wish to all the godly, and hearty valediction he closes, saying, The grace of the Lord Jesus be with you all, Amen.

The Lessons or Applications on the 22. Chapter.

Ver. 1. IN that the pure river of the water of life proceeds from God and the Lamb, we see who is the author and giver of all life, both of grace and glory.

Ver. 2. If we would be partakers of the fruit of this ttee of life here spoken of, in the heavenly Paradise, let us beware of the forbidden fruit of the tree of sinne, for c. 2.7. the fruit of this tree of life is promised to them only who overcome the temptations thereof.

2. We see that in Christ we shall have all things needful to perfect our happiness, having the pure river of the water of life to drink, and for food all manner of fruits of the tree of life.

Ver. 3. Though the godly be vexed with sin remaining in them, wherof the Apostle complains, Rom. 7. and feel the mise∣ries that are incident to all men for sin here, as a part of the curse that sin brings, and although likewise they are mixed with the cursed crew of the Canaanite in the Land, yet we see that for their comfort, one day comes when they shall be freely freed from all these, and no more curse, or cursed thing shall be where they are.

2. By Christs description as a glorious King in his throne of Majesty, environed with so glorious an attendance, we see, if the Queen of Sheba pronounced them blessed who stood in Solomons presence and served him, how much more shall they be who stand in this Kings presence and serve him, In whose pre∣sence (says the Psalmist) is fulnesse of joy, and at whose right hand are pleasures for evermore.

Ver. 4. Hence we learn, that if we would see Gods face in mercy hereafter, and have his name on our fore-heads. Let us labour to be such, as to whom the sight of his face is promised, Mat. 5.8. and let holiness which is his name, be seen openly as in our fore-heads, in all our conversation, that men seeing our good works may glorifie God our heavenly Father.

Ver. 5. When we think of our imperfect and dark knowledg in this life, or on the sad nights of trouble, temptation, misery and desertions, which we have here, and of the many wants and necessities whereto we are subject, let this comfort us, that the day comes when there shall be no night, nor necessity of any thing, but an eternal Sabbath of rest, light and life, with plenty of all good things and pleasures for ever.

Ver. 6. Where he sayes, that all these words are faithful and true, we see the immutable verity of all that is contained in Scripture, being uttered by his mouth and dited by his spirit who is truth it selfe, one jot whereof shall never faile nor fall to the ground, whether threatning, promise, or prophe∣cy, &c.

2. Seeing the Lord calls himself the Lord God of his Pro∣phets, let none do them harm, for he who so owns them in a sin∣gular manner will revenge their wrongs.

3. They are called his holy Prophets, to teach all such whom he imploys to reveal his Will, that they should be so as himself is holy.

4. It is to his servants that Christ sent his Angel to shew them the things that must shortly be done, we see then to whom only the Lord reveales his secrets as his special favorites, and as he did to Abraham, Gen. 18.17. and professes, Psal. 25.14. therefore we should strive to be of th••t number.

5. We see also that the Lord knows not only present & preterit things, but likewise ••hings to come, all such being as present to him, and which he does reveal to his servants, that they may not be offended when they fall out, and may also be comfort∣ed in this, that he orders all things, appoints deliverance for his

Saints, and can disappoint the secretest plots of his Churches enemies.

6. Where he sayes, which must shortly be done, we see that all the time of the Churches sufferings here, or her enemies in∣sulting over her, is but a short time, after which shall follow an eternal deliverance and a great reward.

Ver. 7. Speaking of his coming quickly to judgement where our Saviour sayes, Behold, we see then whereon we should have the eye of our faith hope and mediation continually.

2. In respect that Christ is to be the Judge of all men at his second coming, this serves as a great comfort to his own Elect, and terrour to his enemies.

3. Whereas they are pronounced blessed, and are so only, who keep the words of this prop••ecy, we see that it is the know∣ledge onely of Gods Word that is recommended to us, but the keeping and observing thereof, if we would attain to our de∣sired happinesse.

4. If we should keep the same, then also it follows that Gods Word should be known of all whose duty it is to keep the same, and that none should be debarred from reading thereof.

Ver. 8, 9 Johns falling down this second time to worship the Angel, teaches us, that when we see the frequent falls of Gods b••st servants through infirmity and non advertance, as we may also read, Gen. 12.13. and 20.2. it should teach us how watchful we should be, and earnest for Gods constant aid, working out the work of our own salvation in feare and trem∣bling.

Ver. 10. John is commanded here▪ not to seal the sayings of this prophecy, though it be the obscurest part in the new Te∣stament, where we may see then how contrary to the command of Christ by his Angel, is the command and practise of Anti∣christ and his Angels of darknesse, who will have all the Scri∣pture se••led up and concealed from the people in an unknown tongue and they forbidden to read the same.

Ver. 11. Where he says, He that is unjust, let him be unjust still, and he that is holy let him be holy still. We see that there is a twofold perseverance, one in wickednesse, and another in god∣linesse, the author of the one being Satan, and of the other, God.

2. Though Gods Word work not on obdured hearts to make them break of their wicked courses, yet it is sufficient, that it shall work on the godly to confirm and keep them constant a∣gainst all terrors and temptations in the course of godlines.

3. Where he says he that is unclean, let him be unclean still, we see that sin is a polluting filthinesse, and how odious sinners are thereby before the face of God.

Ver. 12, 13, 14. Of all these things we have spoken already, c. 20.13.21.6. and 22.2. and 7.

Ver. 15. Where not only maker of lies, but those also who love them, are ranked amongst such who shall never enter into that holy City, but be cast into that lake of fire; let all wilful and seduced Papists apply this and take heed thereto.

Ver. 16. The Gospel and this prophecy thereof, having proceeded from Christs own mouth, and being likewise testi∣fied by the message of his Angels to the Churches, makes all men inexcusable who beleeve not the same, or doubts of the Divine Authority thereof.

2. Christ being the root of David and of all mankind from whom they are come as their Creator, as it is therefore said, Ps. 19.1. of the heaven and firmament, &c. with all other crea∣tures that in their own kind they shew forth his glory, even so let man do specially, for whose cause he created this universe.

3. He being also the off-spring of David, by taking our nature upon him, wherein he suffered and is now glorified. Let us honour him whoso has honoured us, that justly it might have been said, Behold, God is become like one of us, or as the Jews said of him concerning Lazarus, Behold how he loved us!

4. Being also called the bright morning star, therefore as is said, 2 Pet. 1.19. Let us by taking heed to his holy Word, la∣bour that this day star may arise in our hearts.

Ver. 17. By the Bride (which is the Church) her saying to Christ, Come, as he sayes to her, v. 12. I come quickly, we see that holy echo which the godly soul gives to Christ, even as David shew••, that when the Lord said, seek ye my face, his soul answered, saying, thy face will I seek, which is it that we are taught to pray, saying, Let thy will be done on earth as it is in heaven.

2. We see that all the Elect wish a neerer and strait••r con∣junction with Christ, though it were by death: which nature most abhors, as Simeons wish to depart, and Pauls desire to be dissolved testifie, or by Christs coming to judgement, which terrifies most men to think on.

3. Where it is shewn that this and all other like holy desires proceeds from Gods Spirit, therefore for all such good motions, or further inabling us to what is good, he is to be implored.

4. With the spirit we see the word and hearing thereof joyn∣ed, as the parents, as it were, and producers of such holy de∣sires, against all fanatick Sectaries, pretending and seeking af∣ter revelations of the spirit, without any warrant, of the Word.

5. Where it is said, Let him who is athirst come, we see, as we should wish Christs coming in mercy to us at that last day, so that we should (as he invites us) by a fervent desire of grace, and in the use of his holy Ordinances by faith and repentance come unto him.

6. Seeing the water of life is offered freely to all whosoever that thirsts after the same, and are of a willing minde to take thereof, inexcusable then are all such who despise this free offer, and fair day of grace, and who for want thereof shall perish e∣ternally.

Ver. 18. By this curse pronounced against all who adde or take away from Scripture, we see under what great guiltinesse and dreadful curse Romanists lie, who both adde to holy Scripture their unwritten doctrinal traditions, and who derogate likewise from the authority thereof, and mutilate the Sacraments men∣tioned therein.

Ver. 20. In the Apostles closure, subjoyning to Christs speech of his coming, and saying, Amen, even so, come Lord Je∣sus. We are taught to wish that such a holy desire were in all men from a good conscience of Christs second coming, the re∣membrance whereof torments many before the time, so that they tremble with Foelix, Act. 24 25. and dare not say, Amen, even so, come Lord Jesus.

Ver. 21. Lastly, we see in the Apostles wish and valediction, 1. That the best wish that can be wished to any, or any can wish to themselves, is grace.

2. The Apostle wishes this to all men, teaching us in Chri∣stian charity to do the same in like manner.

3. The fountain and author whereof he acknowledgeth to be Christ Jesus, therefore from him only the same is to be sought, and the glory thereof only ascribed to him, To whom be glory, praise and dominion for evermore. Amen.

BABYLON FALLEN, Or, ROME HER RUINE.

• 1. Typed under the Law by old Chaldean Babylon, and Tyre the Lady of Kingdoms, their fall.
• 2. Foretold under the Gospel, under the name of new Mystical Babel, her ruine. And
• 3. Performed in a good degree already, by the drying up of her waters, the falling away of her horns, and cleer discovery of her to be that Mother of whoredoms, through the successe of the Gospel daily.

The Paralel of the Prophecies of the Old and New Testament concerning both Babels.

1. Of old Eastern Babylon.	2. Of new Western Babylon.
Isa. 21.9. and Jer 50.1, 2. BAbel is fallen, it is fallen and all the images of her gods hath he broken to the ground.	Rev. 18.2. Babylon is fallen, it is fal∣len, Babylon that great City.
Isa. 13.21. and Jer. 50.39. The Ziim of the desart shal lie there, and their houses shall be full of Ochim, and doleful creatures, and Owles shall dwel there, &c.	Rev. 18.3. And it is become the habi∣tation of devils, and the hold of all foule spirits, and a cage of every unclean and hateful bird.

Jer. 51.7. The Nations have drunk of her wine, therefore do they rage.	Rev. 18.3. For all Nations have drunk of the wine of her fornicati∣on.
Isa. 23.17. Of Tyre. And she shall commit forni∣cation with the Kingdoms of the earth.	Rev. 18.3. And the Kings of the earth have committed fornication with her.
Isa. 23.8. Whose Merchants are Prin∣ces, and whose chapmen are the Nobles of the world.	Rev. 18.23. And her Merchants were the great men of the earth, and are waxed rich of the abundance of her pleasures.
Jer. 51.6. Flee out of the midst of Ba∣bel, and deliver every man his soul, be not destroyed in her iniquity, for this is the time of the Lords vengeance,	Rev. 18.4. Go out of her my people, that ye be not partaker of her sins, and that ye receive not of her plagues.
Jer. 51.9. For her judgments are come up to heaven, and is lifted up to the clouds.	Rev. 18.5. For her sins are come up to heaven, and God hath remem∣bred her iniquities.
Jer 50.29. Recompence her according to her works, and according to all that she hath done, do un∣to her.	Rev. 18.6. Reward her even as she hath rewarded you, and give her double according to her works
Isa. 47 7 8. And thou said I shal be a La∣dy for ever, &c. therefore hear thou this, thou that art given to pleasures, that dwellest care∣lesly, that sayest in thine heart, I am, and none else beside me, I shall not sit as a widow, nei∣ther shall I know the losse of children.	Rev 18.7. In as much as she hath glo∣rified her self, & in lived plea∣sure, so much give her torment and sorrow, for she sayes in her heart, I sit as a Queen and am no widow, and shall see no mourning.

Isa. 47.9, 11. But these two things shall come to thee in a moment, in one day, the losse of children and widowhood, they shall come upon thee in their per∣fection.	Rev. 18.8. Therefore shall her plagues come one day, even death and sorrow, and famine.
Jer. 51.31. O thou that dwellest upon many waters, abounding in treasures.	Rev. 17.1. I wil shew thee the judgment of the great whore, that sitteth upon many waters, (expound∣ed, c. 17.15.)
Jer. 50.38. A drought is upon her wa∣ters, and they shal be dried up, for it is the land of graven i∣mages.	Rev. 16.12. And the sixth Angel poured out his vial on the great river Euphrates, and the waters thereof were dried up.
Jer. 51.58. and 50.40. And her high gates shall be burnt with fire, &c. for this is the work of the Lord God of Hosts in the land of the Chal∣deans. Israels strong Redeem∣er, v. 34.	Rev. 18.8. And she shal utterly be burnt with fire, for strong is the Lord who judges her.
Ezek 26.16. Of Tyre. Then all the Princes of the sea, shal come down from their thrones, and lay aside their robes, and put off their broi∣dered garments, they shall cloath themselves with trem∣bling, &c.	Rev. 18.9. And the Kings of the earth shal bewail her, and lament for her, who have committed for∣nication, and lived in pleasure with her.
Verse 17 And they shall take up a la∣mentation for thee and say, how art thou destroyed that wast inhabited of sea-faring men, the renouned City.	Verse 10. Saying, alas, alas, that great City Babylon, that mighty Ci∣ty, for in one houre is thy judgement come.

Ezek. 27.29, 32. And all that handle the oare, & Mariners, & all the Pilots of the sea, shall come down from their ships, and stand upon the land. And in their mourning they shall take up a lamentation for thee, saying, what City is like Tyrus?	Rev. 18.17, 18. And every Ship-master, and all the company in ships, and Sailers, and all that trade by Sea stood afar off. And cried when they saw the smoke of her burning, saying, what City was like to this great City?
Ezek 27.30, 32, 33. And they shall cause their voice to be heard against thee, and shall cry bitterly, and cast dust on their head, and wallow themselves in ashes.	Rev. 18.19. And they shall cast dust up∣on their heads and cry, weeping and wailing.
Ezek. 27.32, 33. And in their wailing they shall take up a lamentation for thee, &c. saying, when thy wares went out of the Seas, thou fillest many people, thou didst enrich the Kings of the earth.	Rev. 18.19. And they shall say, Alas, alas, that great City, wherein were made rich all that had Ships on the Sea, by her costlinesse.
Jer. 51.63, 64. And it shall be when thou hast made an end of reading this book, that thou shalt bind a stone to it, and cast it in the midst of Euphrates, and thou shalt say, Thus shall Babylon sink, and shall not rise from the evil that I will bring upon her.	Rev 18 21. Then a mighty Angel took a stone, like a great milstone, and cast it into the Sea, saying, with such violence shall that great City Babylon be cast, and shall be found no more.
Ezek. 26.13. Against Tyre And I will cause the noi••e of thy songs to cease; and the sound of thy harps shall be no more heard.

Moreover I will take from them the voice of mirth, and the voice of gladnesse, the voice of the Bride-groom, and the voice of the Bride, the sound of the milstone, and the light of the candle, ••ayes Jeremy a∣gainst idolatrous Judah, Jer. 25.10.

Rev. 18.22, 23. And the voice of Harpers and Musitians, and Pypers, and Trumpeters shall be heard no more in thee, and no Crafts∣man

of whatsoever Craft shall be found any more in thee. And the sound of a milstone shall be heard no more in thee; And the light of a candle shall shine no more in thee; And the voice of the Bride-groome and the Bride shall be heard no more in thee.
Jer. 51.49. As Babylon has caused the slain of Israel to fall, so at Ba∣bylon shall fall the slain of all the earth.	Rev. 18.24. And in her was found the blood of the Prophets, and of the Saints, and of all that were slaine upon the earth.
Jer. 51.48. and Isa. 66.10. Then the heaven and the earth and all that is therein shall sing for Babylon. Rejoyce ye also with Jerusa¦lem, and be glad with her all ye that love her, rejoce for joy with her, all ye that morun for her.	Rev. 18.20. O heaven rejoyce of her, and ye holy Apostles and Prophets, for God has punished her to be revenged on her for your sakes.

FINIS.

Notes

• * 1.1

  Note, that the opening of the seals was for informatiō; the sounding of the Trumpets; for denunciation; and the powring out of the Vials, for execu∣tion.
• * 1.2

  Flamma pro∣prii sensus, & igue ambitionis accensi (sayes Carthusian.)
• * 1.3

  Cassand. consult. de imag. Polyd. Virg. l. 6. de inven. Rev. c 13. Biel also in Can. missae lect. 49.
• * 1.4

  In vita Mar∣cellini.
• * 1.5

  l. 1. Ep. rerum senilium amico.