[Page] [Page] APOCALYPSIS. A BRIEFE AND LEARNED COMMENTARIE VPON THE REVELATION OF SAINT Iohn the Apostle and Euangelist, applyed vnto the history of the Catholicke and Christian Church.

Written in Latine by M. FRANCIS IVNIVS Doctor of Diuinitie, and professor in the Vniuersitie of Heidelberge: And translated into English for the benefit of those that vnderstand not the Latine.

DEVT. 29. v. 29.

The things that are secret, let them remaine vnto the Lord our God: but the things that are reuealed, are reuealed for vs and for our chil­dren for euer: that we may do all the words of this law.

Imprinted at London by Richard Field for Robert Dexter, dwel­ling in Paules Church yard at the signe of the brasen serpent. 1592.


NAture it selfe (most noble Grinald) hath taught the husbandmen that are skilfull in grafting, & inoculation, to fence the imps engrafted into the stocke, with clay, straw, morter or lome mixt with chaffe vntill the plant haue got a just strength, left by anie iniurie of the wether it might receiue hurt. The same thing hath God, the author of all wisdome & of eue­rie good gift, of his exceeding mercie, towards all mankind, prouided cōtinually in ye husbādrie of his Church. For he hath both infused inwardly into his most excellent plants, that vi [...]al sap which is necessarie vnto cōtinuance, or rather vnto eterni­tie, as those which are borne againe of his mightie word: & also by the couert of the same word, hath fenced those that are plā ­ted in Christ against the iniuries that outwardly might happen vnto them. In this manner was that auncient Church of the Iewes confirmed of old by the holy seruaunt of God Daniell a most faithfull Prophet, against the violence & fraud of tyrants and of false prophets that were to come: And so also this our Church since the first comming of Christ, remaining in expe­ctance of his second and glorious appearance, hath euermore by all his good seruants, and especially by this most holy Apo­stle and Euangelist S. Iohn, the disciple whom Christ loued, bin preserued against like, or also greater tempests: strengthened [Page] with his owne forces, and couered as with certaine eaues least by this perpetuall shower of incommodities, it should rot, or anie way drop through. For this Apostle, vndoubtedly inspired of God, hath both mightily defended the truth of the doctrine, and person of Christ, and the loue of the Church from the ve­nimous teeth and bitings of heretickes by his Gospell, there­by adding an accomplishment vnto the other holy and diuine Gospels: and also hath in this booke of Reuelation maintai­ned the faith and pacience of the saints, from the violent in­uasions of most cruell enimies, and of most false hypocrites. This diuine and wholesome prouidence, most familiarly layd out vnto vs in this booke, Satan hath not ceassed from the be­ginning to oppugne, that he might plucke the same (if it were possible) out of the mindes of the godly and elect. For as he hath striuen against the credit and authoritie of this booke ve­rie much: so (when the authoritie thereof was established) he went about by all possible meanes to corrupt the sence and meaning of the Authour. What and howe mightie engines, howe cunning and daungerous vnderminings he hath em­ployed to shake and ouerthrow the authority of this booke, many godly & learned men haue long since declared. He hath pretended the vncertaintie of the Author, the phrase, stile, and arguments, and hath abused the labour of some good men to bring this his purpose to passe. What? is the Author vncertain of that booke which was committed vnto the custodie of seuen Churches, and those the most noble and renowned of all Asia, and preserued of them most religiously? It is a fable. For shall those Epistles which were written vnto the onely Church of Rome, of Corinth, and the like, be of certaine and constant au­thoritie from the testimonie of that one Church vnto which they were written, and shall the authority of that booke be cal­led into question (if God will) which was written vnto seuen Churches? They that pretēd incongruity of speech, verily shew themselues to be of rude and rusticall iudgement: who do not thinke that our speech, as much as may be, ought to be attem­pered vnto the heauenly lawes. They obiect strangenesse of the stile, the publicatiō of his own name, & the oftē repetitiō of the [Page] same things. O worthie thetoricians! who wil not haue the stile to differ in a different matter. They thinke it agreeth with the modestie of S. Iohn to haue concealed his name: as if S. Iohn in this argument did not see it more materiall, that by diuerse times expressing of his name, he should (as Daniell did of old time) commend the credit and authority of the booke vnto po­steritie of time to come: then by suppressing his name to pro­uide for this imaginarie modestie whereof they speake. Is it not as modestly done of S. Iohn, that he doth in expresse wordes professe him selfe the Author of this booke: as when in the last chapter of his Gospell, he doth by circumlocution describe him selfe? Verely in neither booke did he erre from modestie: but did in both of them, by addition of his name, confirme the cre­dit and authoritie of his writing, necessarily & for the publicke good of the Church. That they thinke the same thing is often repeated, is partly false, and partly where any such repetition is, necessarie: which thing our interpretation shal declare. How necessarie this argument was in the Church of God, we decla­red in the verie entraunce: and no man will denie, that with cleane eys shal looke vnto the history of the Christian church. Wherefore, albeit the authoritie of this booke seemed not so great vnto some good and godly men in times past, yet can not their particular iudgement ouerthrow the publike credit ther­of: but it is necessarie that the authoritie thereof should in the Catholicke Church be accompted entire, beleeued, professed, and preserued. As for the meaning and sence of the Author, what need many words? Here verely if any where else, that say­ing is true, how many heads, so many opinions. But this euill of ignorance, and dissenting in iudgement, is partly borne with vs from the darknesse and infirmitie of our nature: and partly in­creased or heaped vp by singularitie of affection: which incon­uenience that common aduersarie of our saluation hath much increased, both by his owne practise, and by the indeuor of his ministers and instruments. Therefore the darkenesse of that ig­norance infused into our minds within, and scattered abroade without, hath for the most part affrayed good men, otherwise excelling in pietie, learning, vtterance, art, and authoritie, from [Page] writing any thing in this argument, or at least from publishing the same. This modestie I commend; but I follow it not. Why so? wilt thou say; I will shew in few wordes what cause mooued both others to require it of me, & me to write of this argumēt. So shall I (as I hope) both approue mine enterprisevnto good men: & take away the suspitiō of immodestie. There were ther­fore some good persons that required this dutie at my hāds, for that (I will vse their owne words) they esteemed me to abound with good meanes to interpret this prophecie of the newe Te­stament, by reason of my continuall reading and diligent exer­cise in the old Testament. I as priuie vnto mine owne pouerty, excused my self, refused the worke, and denied it earnestly. But they replyed, that this modestie was counterfaited, appealed vnto their owne iudgements of me, and flatly charged me to do it of enuie. The importunitie of these men forced me much, es­pecially when I considered, that both in conference with my friends, & in scholasticall disputations (which I oftentimes held in mine owne house) I knew that some things had bene vttered by me, and both noted and taken in writing by mine auditours without my priuitie. Nowe, I see what happened in old time to the holy fathers, & what now a dayes also vnto some good men. They of modestie withdrew and suppressed their meditations, words, & writings: but by that means they opened a large field vnto the impudencie and audaciousnesse of others. For when yet their corps was scarcely buried, writings, capsodies & com­mēts were published in their names, as if they had bin authors of them, which either they neuer bred, or the other vnskilfully gathered, or impudently counterfaited. A most vnworthie act, and to be repressed by reuenge of the Magistrat. I had rather once be immodest in the iudgement of these men, then beget anie immodest person, which should attribute vnto me his own inuentions and dreames. Of this exposition I will say nothing, saue that I will acknowledge it to be mine owne, and that with mind not to boast my self: but to prouide for afterwards, that no man ascribe vnto me that which him selfe hath fained. I pro­mise to say the truth wheresoeuer by the grace of God I am a­ble: and to be brief in all things: lest either I in writing, or good [Page] men in reading, should be said to loose their time. If any thinke otherwise then I do, their libertie of iudgement shall for me re­maine vnto them. For I do not, as a iudge, giue sentence vpon the worke of others: but as one that would furnish the same feast, bring in my dish amongst them.

This litle worke (most noble Grinald) I thought good to de­dicate vnto you, for your owne sake, for the publike, and for my selfe. For your sake, that you may know and find, that I do with the consent of many good men, vnfaynedly reioyce in your be­halfe, for that godly care wherewith you are wont to examine both the word and iudgements of God, of which this booke is as a most plentifull treasurie. For the publike cause, that the same your most holy studie, which shortly (as I trust) shall be profitable to this country, to all Germanie, and to the church, may by this small light of my dedication be set in the sight of all men, and may be of glorie vnto God most gracious and migh­tie, of example vnto good men, and of ornament vnto your selfe. For mine owne sake, because I am bound hauing bene ho­noured of you to honor you againe, a man most honora­ble by your owne desert, and an ornament of your countrey of Germanie. Fare­well. the 17. of March 1591.


LEast the shortnesse of this Commentarie (gentle Reader) and thereby perhaps the hardnesse of the same, might either hin­der or discorage thee in the reading ther­of, I thought good to admonish thee of these few things. First, the meaning of the Author was not to write any large or full volume at this time, but briefly, yet exactly, to set downe the method and order, & as it were the frame of this Prophecie: and so to distribute the same into diverse branches and members, that all con­fusion auoyded, thou mightest distinctly see to what part of the storie of the Church, and to what point of time, eue­rie thing is to be referred. As for the matters contained herein, he thought it sufficient in few words to note and interpret the same. Notwithstānding my hope is, thou shalt find so much expressed briefly, as may in good part satisfie thy desire, and giue thee occasion to consider further of the particulars themselues, when thou shalt see the sence and meaning of them for thy direction. Many I know haue written more largely of this booke, whose labours are not to be contēned. Here breuity was sought, that all things, that all things being in a maner at once set before thine [Page] eye, thou mightest both more easily comprehend that which is sayd, and better imprint it in thy memory. If thou shalt here find any thing different from the iudgement of others, let it not offend thee: considering that in mysteries of this sort, it hath alwayes bene free for men of learning, and excelling in gifts, without either disgrace to those that went before them, or preiudice to them that follow after them, to deliuer that which they have receiued, and to commend the same vnto the iudgement of the Church. Now that thy labour may be with more ease, and with greater frute and delight; reade not the commentarie a­lone, but with present view and consideration of that part of the text wherunto it doth appertaine: for which cause thou shalt finde the text and the commentarie belonging vnto it, alwayes printed vpon the same page. As for cer­taine words of Art which could not be auoyded, and some other vnwonted speech, they shall I trust nothing hinder thy proceeding, because that which is obscure in them at the first sight, will by that which followeth be made light­some and plaine vnto thee. It shall also be profitable for thee, when thou art entred into the reading of this litle worke, not to suffer thy selfe to be distracted or carried away by wearinesse or vnconstancie, vntill thou haue seene the end of the booke: that comparing all things together, thou mayest make accompt of thy labour and profiting herein: both for the truth of the matter propounded, and for thine vse and frute by the same. Also it shall not re­pent thee, if not attaining to vnderstand all things at the first reading, thou shalt for the excellencie of the matter, which alwayes bringeth some difficultie with it, not refuse [Page] to repeat it the second, and if need rquire the third time. The often noting of the particular Chapters and verses is more certainly to direct thee to that, the knowledge or remembrance whereof is necessarie vnto the present place, for thy further instruction. For the Tables I haue contracted them as I thought might be more commodious for thee. Vnto this commentarie of Iunius is added the briefe notes of Beza and others in a diuerse character, and that in the margent of the text, whereunto thou art directed by the letters of the alphabet: as vnto the com­mentarie by arithmeticall figures. For the translation of the text, I haue in a maner wholly vsed that which is most common and in euery mans hand: onely for plainnesse sake and more euidencie, I haue in some few places, framed the same vnto that later edition of the Latine, which as I thought, did more nearely approch vnto the originall Greeke copie. Thus commending thy studies vnto the di­rection of Gods most holy spirit, I bid thee farewell in the Lord Iesus. The 5. of Februarie, 1591.

The order of time whereunto the contents of this booke are to be referred.The yeare of Christ.
THe dragon watcheth the Church of the Iewes, which was rea­die to trauaile: She bringeth forth, flieth, and hideth herselfe, whilest Christ was yet vpon the earth.1. &c
The dragon persecuteth Christ ascending into heauen, he figh­teth and is throwne downe: and after persecuteth the Church of the Iewes.34.
The Church of the Iewes is receaued into the wildernesse, for three yeares and an halfe.67.

When the Church of the Iewes was ouerthrowne, the dragon in­uaded the Catholique Church, all this is in the 12. chap.

The dragon is bound for 1000. yeares chap. 20.

The dragon raiseth vp the beast with seuen heads, and the beast with two heads, which make hauocke of the Church Catholique and her Prophets for 1260. yeares after the Passion of Christ. chap. 13. and. 11.


The seuen Churches are admonished of things present, somwhat before the end of Domitian his raigne, and are forewarned of the persecution to come vnder Traiane for ten yeares. chap. 2. and. 3.

God by word and signes prouoketh the world, and sealeth the godly. chap. 6. and. 7.

He sheweth forth exemplars of his wrath vpon all creatures, mākind excepted. chap. 8.

The dragon is let loose after 1000. yeares, and Gregorie the vii. being Pope, rageth against Henry the third, thē Emperout. chap. 20.1073

The dragon vexeth the world. 150. yeares, vnto Gregorie the ix. who writ the Decretals, and most cruelly persecuted the Emperour Fridericke the 2.

The dragon by both the beasts persecuteth the Church, & put­teth the godlie to death chap. 9.

The dragon killeth the Prophets after. 1260. yeares, when Boni­face the viij. was Pope, who was the authour of the vi. booke of the Decretals: he excommunicated Philip the French king.1295
Boniface celebrateth his first Iubiley.1300
About this time was a great earthquake, which ouerthrew many houses in Rome.1301

Prophecie ceasseth for three yeares & half, vntill Benedict the 2. succeeded after Boniface viij. Prophecie is reuiued. chap. 11.

The dragon and the two beasts oppugne Prophesie. chap. 13.

Christ defendeth his Church in word and deede. chap. 14. With threats and armes. chap. 15. With singular iudgements. chap. 16.

Christ giueth his Church victorie ouer the harlot. chap. 17. & 18. Ouer the two beasts. chap. 19. Ouer the dragon and death. chap. 20.

The Church is fullie glorified in heauen with eternall glorie, in Christ Iesus. chap. 21. and 22.


A Table containing the summe of this booke in three parts.

  • 1. The exordium, in which are these three,
    • The inscription of the booke, chap. 1. vers. 1. 2. 3.
    • The salutation, vers. 4. 5. 6. 7.
    • The calling of Iohn, and the authoritie of this Reuelation, vers. 8. 18.
  • 2. The argu­ment or cō ­tentes, in which is a
    • Diuision of the whole into things present and things to come, chap. 1. vers. 19. 20.
    • Narration of things
      • Present, written for in­struction vnto the Churches that were At
        • Ephesus, Smyrna, Chapter 2.
        • Pergamus, Thyatira, Chapter 2.
        • Sardis, Philadelphia, Chap. 3.
        • Laodicea,— Chap. 3.
      • To come
        • Generall vnto the whole world wherein is
          • The calling of Iohn, & the authoritie of this reuelation confirmed from the person of him that calleth, God the Father, chap. 4. and God the Sonne, chap. 5.
          • The workes of God, which are of three sorts
            • Foretelling & foresignifying of the miseries that should come vpon the world, chap. 6.
            • Deliuerāce of the elect, who are sealed with the seale of God before the euils prefigured shold be executed, chap. 7.
            • Execution of Gods iudgements vpon
              • Other creatures, chap. 8.
              • Mankind, by tribulation and slaughters, chap. 9.
        • Particular. As in the second Table.*[Page]* Particular belōging vn­to Gods people, wherein is
          • The calling of S. Iohn, and the authoritie of his reuelation, from the person of the Sonne of God, chap. 10.
          • The historie of the
            • Prophets, fighting for the space of 1260. yeares: slaine, and raised vp againe in the church chap. 11
            • Church
              • Of the Iewes, oppugned by the dragon, before trauell, and in trauell, and after trauell chapter 12.
              • Christian & Catholike, in which are the
                • Battailes
                  • Sustained against the two beasts, chap. 13.
                  • Made vpon thē, in Christ, by
                    • Preaching, and working, chap. 14.
                    • Threates, chap. 15.
                    • Iudgements, chap. 16.
                • Victorie gotten by Christ ouer the
                  • Harlot, chap. 17. 18.
                  • Two beasts, chap. 19.
                  • Dragon, both before and after the thousand yeares. chap. 20.
                • Glorie, of the Church eternally triumphing, chap 21. and 22. vnto the sixt verse.
  • 3. The conclusion, which hath a
    • Confirmation, chap. 22. 6. 19.
    • Salutation. verse 20. &c.

¶ I HAVE NOT THOVGHT GOOD TO PVT forth any such thing as yet, vpon the Reuelation, as I haue vpon the former bookes: notwithstanding I liked well to set downe in the meane sea­son that, that I wrote a fewe yeeres since, concerning the authoritie of this booke. And this is it.

BEcause some men haue of long time doubted of the authoritie of this booke, I will in fewe wordes confute those argumentes, which are commonly brought to thu pur­pose, and after shewe mine owne opinion, and what I thinke. And I will recite the ar­guments in such order, as Erasmus hath paynfully and diligently gathered them toge­ther: whose iudgement seemeth to mee so vncertaine in this point (as it is also in many other) that no man can readily tell what opinion he was of, saue that after much a doe, he seemeth to bende this way, that hee is of opinion, that this booke is of some authori­tie, though not of so good as the rest of the bookes are which we receiue without any gaine­saying. Therefore let vs heare what hee sayth. Hierome witnesseth, sayth he, that the Grecians in his time did not receiue the Reuelation. Dorotheus Byshoppe of Tyrus, and a Martyr, in his abbridgement of liues recordeth that John wrote his Gospell in the Ile of Patmos, but maketh no mention of this booke. Athanasius a Grecian in his catalogue doeth not say that this is Johns worke. Dionysius of Alexandria, as Eusebius reporteth his wordes, in the seuenth booke of his Ecclesiasticall historie, thinketh that this booke was written of some other John, who was a godly man. Eusebius him selfe so citeth this booke in diuers places of his historie, that hee doeth not flatly vouch it to be Iohns: but alleageth one Caius that was a good Christian in the fourth booke of his historie, who sayeth it was written of one Cerinthus an heretike. Let this bee the first argument which I answere in this sort. If we weigh the reasons that moued those men to reiect this booke, then wee shall see howe vndeseruedly they did it. Againe as some did reiect it, so did the most part receiue it: in so much that Epiphanius recko­neth them amongst heretikes that did reiect it: as for Iustine the philosopher, and Irene Byshoppe of Lions which were both martyrs, and did not onely allowe it, but also wrote commentaries vpon it, I will not speake of them. As for that that is alledged of Doro­theus, it is to no great purpose, for that he is thought to reiect it, because hee spake not of it. As touching Athanasius, Erasmus him selfe witnesseth that it is doubtfull whe­ther that worke be his or no. Concerning Dionysius wee will weigh by and by what hee sayeth, when wee come to consider of his reasons. As for Catus (what man so euer hee was) hee is easily to be refuted euen by Dionysius his wordes in the third booke of the Ec­clesiasticall historie. As for Eusebius I make no account of him, for there are none lear­ned, but finde want of iudgement in him. Nowe let vs come to the other argument. Hierome writeth (sayth he) that certaine very well learned men found great fault and spake sharply against the whole matter of this booke, as though there were nothing in it worthie the grauitie of an Apostle, but onely a common historie of things shadowed with certaine darke figures and hard kinde of speaches. And moreouer that in the ve­ry sentences them selues there was nothing that becommed the grauitie of an Apostle. Which I answere in this sort: What learned men so euer these were, they are greatly to be blamed, in that they durst be so bolde to speake euill of that booke, which no doubt is very short, if those things be excepted, which are translated worde for worde out of the Prophetes. Basil, Gregorie, Cyril, Epiphanius, Irene, Hippolite, as Aretas wit­nesseth, were not of this iudgement, which thought not onely as Dionysius of Alexan­dria did, that some godly man wrote this booke, but also plainely vouched it to be Iohn the Apostle, which no doubt they would neuer haue done, if they had found no resem­blance [Page] of the grauitie of an Apostle in it. And whether of these shall J count for the better learned? whether these men, which haue giuen recorde both of their singular god­linesse, and excellent learning by publishing many workes, or those men rather, whose onely names are scarcely heard of: and the reasons they vse, giue sufficient proofe howe learned they were? They say there appeared no grauitie in this writer, and yet he hath taken euery what almost worde for worde out of the Prophets: they say he hath put downe a common historie. But howe can that be, seeing (a fewe things onely ex­cept) he maketh no relation of things past, but foretelleth things to come? And therefore they doe not onely not speake that, that is trueth, but not so much as any piece or resem­blance of trueth.

Nowe let vs come to the third argument: Hee is very curious (sayth one) in set­ting downe his owne name, as though he should indite an obligation, and not write a booke, which is not onely not vsed of any of the Apostles, but is also vnaccustomed of him selfe: for in his Gospel where he entreateth a great deale more modest matters, then these are, he neuer nameth himselfe, but onely pointeth it out by some such markes as these, the disciple whome Jesus loued. And Paul when he is enforced to speake of his Re­uelations, setteth out the matter vnder an other mans person. And yet this man, while he describeth the secrete conference which he had with Angels, hath neuer done with these kinde of wordes, I Iohn. This reason mooued Dionysius of Alexandria to thinke, that some other man wrote this booke. But what weake, and slender coniectures are these? litle did these good men consider, that it was one thing to write an historie, and an other to set downe a prophecie: for the trueth of an historie hangeth not so much vp­on the credite of the writer, as vpon other circumstances, but a prophecie: because it foretelleth things to come, standeth vpon the authoritie of him that reueileth it, and his that preacheth it, so that it is of necessitte to giue vs to vnderstande, both from whence that forewarning came, and who reueiled it, and who wrote it. Whereupon we see, that not onely in the beginning of prophecies, but also almost in euery vision, there is nothing so curiously set downe as the Name of God who spake it, and the name of the Prophet who wrote it: Take for example, onely the Prophet Ieremie, who maketh mention of his name, at the least an hundred times. And so was it requisite for him to doe, that hee might not seeme to seeke lurking corners to hide him selfe in as the false prophets did. And what? doe we not finde from the seuenth Chapter of Daniel, that almost in euery verse hee repeateth his owne name, and sayth, I Daniel? And howe oft doeth Esay re­peate these wordes, Esay the sonne of Amos? But Iohn did not so in his Gospell. J graunt: for he wrote an historie, wherein that befell him, which befell to none other of the disciples: for hee was occasioned to speake many things of himselfe. Nay, Paul also did not so: In deede hee did not so, in any place where he handled not his visions pur­posely, but whensoeuer hee voucheth the excellencie of his ministerie, howe boldly and howe magnifically doeth hee call himselfe that Paul which was appointed to bee an Apostle, not of men, nor by men, but by Iesus Christ? And howe? when hee repor­teth those his great combates, doeth hee take vpon him anothers man person? Nay let vs goe further: Iohns name is not to bee found (vnlesse I be deceiued in my reckoning) aboue fiue times in all this worke: and those wordes (I Iohn) but onely thrise, to wit, chap. 1. verse 9. and yet with an explication added to it, which may suffice aboundant­ly to put away all suspition of pride: and againe, chap. 21. verse 2. and chap. 22. verse 8. in both which places hee reporteth onely simply what he sawe, to the ende, that no man might doubt of the trueth of his prophecie. Therefore, to make an ende of this reason in fewe wordes, that argument which Dionysius maketh, is not onely vaine, but also argueth want of skill, and is in deede very slanderous: nay, I may say more, and say true­ly (without any malice to any as the Lorde is witnesse) that this was too vnaduisedly [Page] spoken, where hee sayeth, that the Euangelist is as curious in his often repeating of, I Iohn, as if he had bene writing an obligation, and no booke.

Nowe to the fourth Argument: In all the Greeke copies that I haue seene, saith he, it was not intituled the Reuelation of Iohn the Euangelist, but, of Iohn the diuine, which is sufficient to prooue it was Iohn the Euangelist: for all that are learned knowe that he was by excellencie, and by a prerogatiue as it were, called by this name The Diuine, of all the olde writers, because neuer man wrote so plainely and diuinely of the diuinitie of Christ as he did. As for the other Iohn, who I thinke was a counterfaite, was not cal­led by this excellent name Diuine, but an Elder.

Nowe for the vnlikenes of his stile, and speach, which that Dionysius of Alexan­dria prooueth by three reasons as Nicephorus recordeth, Eccle. lib. 6. cap. 23. first by the whole course and nature of his wordes, secondly, that whereas the Gospell and Catho­like Epistle of Iohn, agree in very many pointes, this booke hath not one worke like. Lastly, because Iohn had an excellent gift of speach, but this man is very clownish, bar­barous, and tripped oft in his language. To the first I answere, that in so diuers a mat­ter, it is no maruaile, to see so diuers a kinde of stile: for in the historie of the Gospell, and in the Epistles, though he spake as he was mooued by the holy Ghost, yet he spake what his minde led him: and here he is but the writer of such things as hee heard and were deliuered him: In the other he somewhat maketh report of the historie, and some­time teacheth, but in this he speaketh of things to come, and in such order of wordes as he is appointed: And shall we maruaile then that hee vseth not one selfe same kinde of sentences? Nay, what writer was there euer that was tied so short? are not many things deliuered to him in the very wordes of the olde Prophets, euen in the same that Ezechiel, Daniel, Zacharie, Esai, and other spake withall, by the direction of the selfe same Spirit, which spake the selfe same in them in olde time? And therefore it is no mar­uaile that he vseth not so refined a kinde of speach, as happely they would desire, seeing he swarueth neither in speache, nor in characters, from the Prophets which wrote in the Hebrewe tongue: and therefore there is lesse cause of suspicion that it shoulde be any counterfeite worke slily crept into the Church.

Nowe remaineth the last Argument, which seemeth to charge him that hee fauou­reth the heresie of the Chiliastes, whereupon diuers thought that Cerinthus made this booke and fathered it vpon some of the Apostles. But for mine owne part, though I graunt that the Chiliastes haue abused many testimonies out of this booke, yet I can not yeelde to that, and thinke that some heretikes should make it, vnlesse some man he able to shewe mee, that those places can not sitly he taken in any other sense: or els what booke is there, that we may receiue? And that those places are otherwise to be taken, diuers learned men haue shewed long agoe: so that the like hath be fallen this booke as did to the Epistle to the Hebrewes, which some man reiected very obstinately, be­cause it seemed to make for the Nouatians: where as in deede they ought rather to haue accused their owne ignorance. Moreouer, seeing Cerinthus had many other mad and wicked opinions, as that, hee denied that God made the worlde, and taught that Christ was borne of Marie, and Ioseph, as all other men are borne, and maketh Christ, and Iesus two distinct persons: howe commeth it to passe that hee sprinkled none of this Foule holy water amongst the rest in this booke? But he was so farre from so doing, that contrariwise there may be diuers arguments taken out of this booke against those errours: so that it may appeare by this one reason, that Cerinthus was not the authour of this booke. And againe, where as hee speaketh of the thousand yeeres, hee mentioneth no one iote of those things, which Cerinthus so impudently chattred of. For where is there any mention of that ryote which Ceriathus talketh of? where is that cating? drinking? where are those marriages and pastimes? where are the sacrifices and holy dayes [Page] which should be kept at Hierusalem? Therefore this is a vaine and a foolish argument. And seeing these things are so, though I would not steffely stand in contention forthe au­thours name, yet I rather iudge it to be Iohn the Apostle, then any other mans: For be­sides that it appeareth to be very aunctent, and the learnedst and the godliest of the olde Fathers doubt not, but it was Iohns.

These coniectures also leade me to thinke so: for that I finde none of those dayes to whome either prophecies so full of maiestie, or so honourable a name of a diuine, may be ascribed: and moreouer, that it sauoureth of the worthinesse and excellencie of an Apostle, to write to the Churches of Asia, and not to one Church: Lasily, because those thinges which are here spoken of Patmos, agree wholy with that which the olde Fathers haue written with one consent, concerning Johns bantshment. And yet notwithstanding if it may be lawfull to coniecture by the kiude of speach it selfe, I would thinke it to be no mans sooner then Markes, who was also called Iohn: hee is so like not onely in wordes, but also in diuers kindes of speach, to the Gospell of Saint Marke, in so much that these two bookes haue almost one kinde of character. As for the booke it selfe, though I confesse that these mysteries are as yet very darke to me, yet notwithstan­ding, seeing there appeareth in all partes of it a great maiestie of the spirite of pro­phecie, and the very steppes and sentences, yea and the wordes of the olde Prphets, see­ing there are to be found in it manifest and mightie testimonies, both of the Diuini­ete of Christ, and also of our redemption: And last of all, seeing that part of those things are most manifestly come to passe, which were foretolde by him, as those things which hee spake of the destruction of the Churches of Asia, and of the kingdome of the whore, which sitteth vpon seuen billes, I am perswaded and thinke that the holy Ghosts mea­ning was to heape vp together, in this most precious booke, all such things, as by the fore­warning of the olde Prophets remained to be fulfilled after the comming of Christ: and added also a fewe things, as hee thought expedient for vs. I graunt they are very darke, but that is no strange thing in the Prophets writings, as especially in Ezechiels. But this is our fault, because we take not diligent heede to things, but ouerslip those iudge­ments of Gods prouidence, which dayly are to be seene in his gouerning of the Church, by hauing our hearts too much set vpon our owne priuate affaires. To be short, the Lorde knoweth what, and howe farre it is expedient for vs to knowe, and therefore in times past, he so disposed the light of his Prophets, as for his infinite wisedome he sawe it would bee profitable for his Church. And therefore godly men haue to searche and wade in these mysteries with feare and reuerence, so farre forth, as lawful­ly and profitably they may: and let all men reuerence the myste­ries of God, which are comprehended in this booke, whether they knowe them, or knowe them not, rather then as many doe, either mocke at them, or defile them with their fantasticall com­mentaries.

[Page]THE REVELA­TION OF SAINT IOHN THE APOSTLE and Euangelist, with a briefe and lear­ned commentarie, written by Franc. Iunius, &c.

CHAP. 1.

1 He declareth what kind of doctrine is here handled, 8 euē his, that is the beginning and ending: 12 Then the mysterie of the seuen candlestickes and starres 20 is expounded.

THE An opening of secret and hidde things. reuelation of Which the Sonne opened to vs out of his Fa­thers bosome by Angels. IESVS Beza & others CHRIST, which God gaue vn­to him, that he might declare vn­to his seruants the things which must shortly be done: which he sent, and signified by his Angel vnto his seruant Iohn; F. IVNIVS.

2 Who testified the word of God, and the This chapter hath two prin­cipall parts, the title or inscrip­tion, which stā ­deth in steed of an exordium; & a narration go­ing before the whole prophesie of this booke. The inscription is double, general and par­ticular. The generall containeth the kind of prophesie, the author, end, mat­ter, instruments, and manner of communicating the same, in the first verse: the most religious faithfulnesse of the Apostle, as a publike witnesse, verse 2. And the vse of communicating the same, taken from the promise of God, & from the circumstance of the time, verse, 3. witnesse of Iesus Christ, and all thinges that he saw.

3 Blessed is he that readeth, and blessed are they that heare the words of this prophecie, and obserue those things which are written therein: for the time appointed is at hand.

[Page] 4 This is the particular or singular inscription, wherein saluation is writ­ten vnto certaine Churches by name, which represent the Church Catho­like: and the certaintie and truth of the same is declared, from the author therof, vnto the 8. ver. Iohn to the seuen Churches which are in Asia; Grace be vnto you, and peace; from him By these three times, Is, Was & Shalbe, is signifi­aed this word le­houah, which is the proper name of God. Which Exod. 3. 14. is, and Which was, and Which is That is, from God the Father aeternal, immortal, immutable; whose vnchangeablenes S. Iohn declareth by a forme of speech which is vndeclined. For there is no incongruitie in this place, where, of ne­cessitie the words must be attempeted vnto the mysteries, & not the myste­ries corrupted or impaired by the words. to come; and from That is, from the holy Ghost, which proceedeth from the Father and the Sonne. This Spirit is one in per­son according to his subsistencie; but in communication of his vertue, & in demonstration of his diuine works in those seuē Churches, doth so perfectly manifest himselfe, as if there were so many Spirits, euerie one perfectly wor­king in his owne Church. Wherefore after chap. 5. 6. they are called the seuen hornes and seuen eyes of the Lambe, as much to say, as his most absolute power & wisedome: & chap. 3. 1. Christ is said to haue those seuen Spirits of God: & cha. 4. 5. it is said, that seuen lamps do burne before his throne, which also are those seuen Spirits of God. That this place ought to be so vnder­stood, it is thus proued. For first grace and peace is asked by prayer of this Spirit, which is a diuine worke, & an action incōmunicable in respect of the most high Deitie Secondly he is placed between the Father and the Sonne, as set in the same degree of dignitie and operation with them. Besides he is before the throne as of the same substance with the Father & the Sonne: as the seuc̄ eyes, & seuen hornes of the Lamb. Moreouer these Spirits are neuer said to adore God, as all other things are. Finally, this is that power whereby the Lambe opened the booke, and loosed the seuen seales thereof: when none could be found amongst all creatures by whom the booke might be o­pened cha. 5. Of these things long agoe M. Iohn Luide of Oxford wrote lear­nedly vnto me. Now the holy Ghost is set in order of words before Christ, because there was in that which followeth, a long processe of speach to be vsed concerning Christ. the These are the seuen spirits, which are afterward chap. 5 ver. 6. called the hornes and eyes of the Lambe, and are now made as a gard waiting vpō God. seuen Spirites which are before his Throne;

5 And frō Iesus Christ, A most ample & graue commendation of Christ, first from his offices, the priesthood and kingdome: secondly from his bene­fits, as his loue towards vs, and washing vs with his bloud, in this verse; and communication of his kingdome and priesthood with vs: thirdly from his e­ternall glorie and power, which is alwayes to be celebrated of vs, ver. 6. Pi­nally from the accomplishment of all things once to be effected by him, at his second comming; what time he shall openly destroy the wicked, & shall comfort the godly in the truth ver. 7. which is that Psal. 89. 38. faith­full [Page 3] witnesse, 1. Cor. 15. 21. Colos. 1. 18. that first begotten of the dead, and that Prince of the Kings of the earth; who loued vs, and washed vs from our sinnes with his owne Heb 9. 14. 1. Pet. 1. 19. 1. Iohn. 1. 9. blood:

6 And made vs 1. Pet. 2. 5. Kings and Priests vnto God euen his Father; to him be glorie, and power for euermore, Amen.

7 Behold, he commeth with Esa. 3. 14. Mat. 24. 30. Iude. 14. clouds, and e­uery All men. eye shall see him: yea euen they which pier­ced him through: and all the kinreds of the earth shall waile before him: Euen so, Amen.

8 A confirmatiō of the salutation afore going, takē frō the words of God himselfe: in which he auoucheth his operation in euerie singular creature, the immutable eternitie that is in himself, & his omnipotencie in all things: and concludeth in the vnitie of his owne essence, that Trinitie of persons which was before spoken of. I Chap. 21. 6. & 22. 13. am I am he, before who there is no­thing; yea by whō euery thing that is made, was made and who shall remaine though all they should perish. [...] and [...], that is, the beginning and the ending, saith the Lord, that is, he Which is, and Which was, and Which is to come, euen that Almightie one.

9 The narration, opening the way to the declaring of the authoritie and calling of S. Iohn the Euangelist in this sin­gular Reuelation; and to procure faith and credit vnto this prophesie. This is the second part of this Chapter, consisting of a proposition, and an expo­sition. The proposition sheweth, first who was called vnto this Reuelation, in what place, and how occupied. vers. 9. Then at what time, and by what meanes, namely, by the Spirit and the word; & that on the Lords day; which day euer since the resurrection of Christ was consecrated for Christians vn­to the religion of the Sabboth: that is to say, to be a day of rest, ver. 10. Third­ly, who is the author that calleth him, and what is the somme of his calling. I Iohn, who also am your brother, and companion in tribulation, and in the Kingdome and patience of Iesus Christ, was in the yle called Patmos is one of the Iles of Sporas, whether Iohn was bani­shed, as some write. Patmos, for the word of God, and for the wit­nessing of Iesus Christ:

10 And I was rapt in Thus is that holy rauishment expressed wherewith the Prophets were rauished, and being as it were caried out of the world, were conuersant with God: and so Ezechiel saith often, that he was caried from place to place of the Lords Spirit, and that the Spirit of the Lord fell vpon him. spirit on the He calleth that the Lords day, which Paul calleth the first day of the weeke. 1. Cor. 16. 2. Lords [Page 4] day, and hard behind me a great voyce, as it had bene of a trumper,

11 Of one that said, I am [...] and [...], that first and that last: &, That which thou seest, write in a booke, and send it vnto the seuen Churches which are in Asia, at Ephesus, and at Smyrna, & at Pergamus, and at Thyatira, and at Sardis, and at Philadelphia, and at Laodicea.

12 The exposi­tion, declaring the third & last point of the proposition (for th' other points are euident of themselues) wherin is spokē first of the Au­thor of this cal­ling, vnto the 16 verse. Secondly of the calling it selfe, vnto the end of the chapter. And first of all, the occasion is noted in this verse, in that S. Iohn turned himself towards the vision: after is set downe the description of the Author, in the verses following. Then I turned backe to To see him whose voice he had heard. see the voyce, that spake with me: The description of the Author, which is Christ: by the candlestickes that stand about him, that is, the Churches that stand before him, and de­pend vpon his direction, in this verse: by his properties, that he is one furnished with wisedome and dexteritie to the atchieuing of great things, verse 13. with auncient grauitie, and most excellent sight of the eye, verse 14. with strength inuincible, and with a mightie word, verse. 15. By his operations, that he ruleth the ministerie of his seruaunts in the Church, giueth effect there unto by the sword of his word, and enlightening althings by his countenance, doth most mightely prouide for euerie one by his di­uine prouidence. verse 16. and when I was turned, I saw seuen golden candlesticks:

13 And in the midst of the seuen golden can­dlesticks, one like vnto the Sonne of man, clo­thed with a garment downe to the feete, and gir­ded about the pappes with a golden girdle.

14 His head, and haires were white as white wooll, and as snow; and his eyes were as a flame of fire;

15 And his feete like vnto fine brasse, burning as in a fornace: and his voyce as the sound of many waters.

16 And he had in his right hand seuen starres: and out of his mouth went a sharpe two edged sword: and his face shone as the sunne shineth in his strength.

[Page 5] 17 A religious feare, that go­eth before the calling of the Saints, & their full confirmatiō to take vpon them the voca­tion of God. And when I saw him, I fell at his feete as dead. A diuine cō ­firmatiō in this calling, partly by signe, and partly by the word of power. then he laid his right hand vpon me, saying vnto me, Feare not: A most elegant description of this calling, contained in three things, which are necessarie vnto a iust vocation: first the authoritie of him that cal­leth, for that he is the beginning and the end of all things, in this verse; for that he is aeternall and omnipotent, verse 18. Secondly the summe of this propheticall calling and reuelation, verse 19. Lastly a declaration of those persons vnto whom this prophesie is by the commaundement of God dire­cted in the inscription thereof, verse 20. I am that Esa. 41. 4. and 44. 6. first, and that last,

18 And which am aliue; but I was dead: and behold I liue for euermore, A men: and I haue the keyes of hell and of death.

19 The summe of this prophe­sie, that the Apostle must write whatsoeuer he should see, adding nothing, nor taking away any thing, as verse 2. Here of there were two parts: one is a narration of those things which are, that is, which then are at that time, contained in the secōd and third Chapters: the other part is of those things which were to come, contained in the rest of this booke. Write the things which thou hast seene; both which are, and which shall come to passe hereafter.

20 That is, the thing which was mystically signified by the particulars of the vision before going. The mysterie of the seuen starres which thou sawest in my right hand, & the seuen golden candlesticks, is this; those seuen starres are the By Angels, he meaneth the Mi­nisters of the Churches. Angels of the seuen Churches: and those seuen candlesticks which thou sawest, are the seuen Churches.


Iohn is commaunded to write those things, which the Lord knew necessarie, to the Churches of Ephesus, 8 of the Smyrnians, 12 Of Pergamus, 18 and of Thyatira, 25 that they keepe those things which they receiued of the Apostles.

[Page 6] 1 F. IVNIVS. VNto The former part of this booke is cōpri­sed in a narratiō of those things which then were, as S. Iohn taught vs chap. 1. 19. it belon­geth wholy vn­to instructiō; & in these 2. next chapters, con­taineth seuen places, accor­ding to the nū ­ber and condi­tion of those churches which were named before cha. 1. 11 figured vers. 12. and distributed most aptly into their Pastors & flockes, verse. 20. which verse of that Chapter is as it were a passage vnto this first part. Euerie one of these seuen places hath three principall mem­bers, an Exordium taken from the person of the Author: a proposition, in which is praise and commendation of that which is good, reprehension of that which is euill: and instruction, containing either an exhortation alone, or withall a dissuasion opposite vnto it: and a conclusion stirring vp vnto attention, by diuine promises. And this first place is vnto the Pastors of the Church of Ephesus. the Angel of the Church of Ephe­sus write; The exordium; wherein are contained the speciall praises of Christ Jesus the Author of this prophesie, out of the 16. and 13. verses of the first Chapter. These things saith he that hol­deth those seauen starres in his right hand, and walketh in the middes of those seuen golden can­dlestickes.

2 The proposition, first commending the Pastour of this Church, verse 2. 3. then reprouing him, verse 4. after informing him, and withall threate­ning that he will translate the Church to another place; verse 5. This com­mination or threat Christ mittigateth by a kinde of correction, calling to minde the particular vertue and pietie of that Church, which God neuer leaueth without recompence. verse. 6. Concerning the Nicolaitans see af­ter vpon the 15. verse. I Know thy workes, and thy labour, and thy patience; and how thou canst not beare them which are euill, and doest examine them which say they are Apostles, and are not, and hast found them liars.

3 And thou wast burdened, and hast pati­ence; and for my Names sake hast laboured, and wast not wearied.

4 Neuertheles, I haue somewhat To deale with thee for. against thee, which is, that thou hast giuen ouer thy first loue.

5 Remember therefore from whence thou art fallen, and repent, and do the first workes: otherwise I will come against thee shortly; and will remoue thy candlesticke out of his place, except thou amend.

6 But this thou hast, that thou hatest the workes of the Nicolaitans; which also I hate.

[Page 7] 7 The conclu­sion, containing a commaunde­ment of atten­tion, and a pro­mise of euerla­sting life, shado­wed out in a fi­gure, of which Gen. 2. 9. Let him that hath an eare, heare, what the Spirit saith vnto the churches, To him that ouer­cōmeth, wil I giue to eat, of that tree of life which is in That is, in Paradise; after the manner of the Hebrew phrase. the midst of the Thus Christ speaketh as he is Mediatour. Paradise of God.

8 ¶ The second place is vnto the pastors of the church of the Smyrneans. The exordium is taken out of the 17. and 18 verses of the first Chapter. And vnto the Angell of the Church of the Smyrna was one of the cities of Ionia in Asia. Smyrnians write, These things saith he that is first, and last, which was dead and is aliue:

9 The proposition of praise is in this verse; and of exhortation ioyned with promise, is in the next verse. I know thy workes, and tribulation, and pouertie (but thou art rich) and the blasphemy of them, which say they are Iewes, and are not, but are the Synagogue of Satan.

10 Feare none of those things, which thou shalt suffer: behold, it shall come to passe, that the diuell shall cast some of you into prison that ye may be tried; and ye shall haue That is, often yeares. For so com­monly both in this booke and in Daniel, yeares are signified by the name of dayes; that God thereby might declare, that the space of time is appoin­ted by him, and the same very short. Now because S. Iohn wrote this booke in the end of Domitian the Emperour his raigne, as Iustinus and Irenaeus do witnesse, it is altogether necessarie that this should be referred vnto that persecution which was done by the authoritie of the Emperour Traian: who began to make hauocke of the Christian Church in the tenth yeare of his raigne, as the historiographers do write; and his bloudie persecution con­tinued untill Adrian the Emperour had succeeded in his place. The space of which time is precisely teny eares which are here mentioned. tribulation for ten dayes: be thou faithfull vnto the death, and I will giue thee the crowne of life.

11 The conclusion as verse 7. Let him that hath an eare, heare what the Spirit saith to the churches: He that ouer­commeth, shal not be hurt See Chapt. 20. 6. of the secōd death.

12 ¶ The third place is vnto the Pastors of Pergamus. The exordium is taken out of the 16, verse of the first Chapter. And to the Angel of the church which is at Pergamus was the name of a fa­mous citie in old time in Asia, where the Kings of the Aitalians were alwayes resident. Pergamus write, These things saith he which hath that sharpe sword with two edges.

1 [Page 8] 3 The proposition of praise is in this verse; of reprehension in the two following; and of exhortation ioyned with a conditionall threate, verse 16. Now this Antipas was the Angell or minister of the Church of Pergamus as Aretas writeth. I Knowe thy workes, and where thou dwelleste, uen where Satans throne is; & that thou keepest my Name, and hast not denied my saith, euen in The faith of thē of Pergamus is so much the more highly commen­ded, because they remained constāt euen in the verie heate of perse­cution. those dayes when Antipas my faithfull martyr was staine among you, where Satan dwelleth.

14 But I haue a few things against thee; that thou hast there them that maintaine the doc­trine of Num. 24. 14. and 25. 1. Balaam, which taught Balac to put a stumbling blocke before the children of Israel, that they should That which is here spoken of things offered to Idols, is meant of the same kinde which Paule speaketh of 1. Co. 10. 14. eate of things sacrificed vnto idolls, and commit fornication:

15 Euen so hast thou them, that maintain the doctrin of the Which follow the footesteps of Balaam, and such as are abandoned vnto all filthines, is he shewed in the verse a foregoing & is here signified by a note of similitude And thus also must the 6. verse be vnderstood. For this matter especially Irenaeus must be consulted withal. Nicolaitans, which thing I hate.

16 Repent, or else I will come against thee shortly, and will fight against them with the sword of my mouth.

17 The conclusion, standing of exhortation as before and of promise. Let him that hath an eare, heare what the Spirit saith vnto the Churches, To him that ouercommeth, will I giue to eate The bread of life, inuisible, spirituall, and heauenly, which is kept secretly with God, from before all eternitie. of that He alludeth to that sermō which we read of, Ioh. 6 and to the place we finde Psalm. 105. 40. Manna that is hid, and will giue him a Arteas wri­teth, that such a stone was wōt to be giuē to wrest­lers at games, or else that such stones did in old time witnesse the quitting of a man. Which is a signe and witnesse of forgiuenesse and remission of sinnes, of righteousnesse and true holinesse, & of puritie incorrupted, after that the oldman is killed. white stone, and in the stone a new A signe and testimonie of newnes of life in righteousnes and true holinesse by putting on the new man, whom none doth inwardly know, saue the spirit of mā which is in himselfe, the praise wherof is not of [...] but of God. [...]. 2. 20. name written, which no man knoweth sauing hee that recei­ueth it.

[Page 9] 18 ¶ And vnto The fourth place is vnto the Pastors of Thyatira. The exordiū is takē out of the 14. & 15. verses of the first Chapter. the Angell of the Church which is at Thyatira write, These thinges saith the Sonne of God, which hath eyes like vnto a flame of fire, and feete like to fine brasse.

19 I Knowe The propo­sition of prayse is in this verse: of reprehension, for that they tollerated with them the do­ctrine of vnrighteousnesse and vngodlinesse, is vers. 20; the authors whereof though they were called backe of God, yet repēted not, vers. 21. whereunto is added a most heauie threatening vers. 22. & 23: of a conditionall promise, and of exhortation to hold fast the truth, is in the two verses following. thy workes and thy loue, and So he calleth those offices of charitie which are done to the Saints. seruice, and faith, and thy patience, and thy workes, and that they are mo at the last, then at the first.

20 Notwithstanding, I haue a fewe things a­gainst thee, that thou sufferest the woman leza­bell which calleth her selfe a Prophetesse, to teach and to seduce my seruants, to make them commit By fornication of ten times in the Scripture Idola­trie is meant. fornication, and to eat meates sacrifi­ced vnto idoles.

21 And I gaue her space to repent of her for­nication, and she repented not.

22 Beholde, I will cast her into a bed, and them that commit fornication with her, into great affliction, except they repent them of their workes.

23 And I will kill her children with death: and all the Churches shall knowe that I am he which 1. Sam. 16. 7. Psal. 7. 10. Iere 11. 20. and 17. 10. doeth search the reines and hearts: and I will giue vnto euery one of you according vnto your workes.

24 And vnto you I say, and the rest of them of Thyatira, As many as hold not this learning, neither haue approued the He pointeth out the bragging of certaine men, which boasted of their deepe that is plentifull and common know­ledge which not­withstanding is [...] depth of Satan (as they speake) I will I will speake no worse thing against you, be­ing coment to haue showed you what I require to be in you. put vpon you none o­ther burden.

25 But, that which ye haue alreadie, hold fast till I come.

[Page 10] 26 The conclu­sion, wherein Christ assureth vnto his seruāts the communiō of his kingdom and glorie, in this verse, and that following: and commaun­deth an holy attention; in the last verse. For he that ouercommeth and keepeth my workes vnto the end, to him will I That is, I will make him a king, by com­munion with me, and my fellow heire: as it is promised Mat. 19. 28. and 25. 34. Rom. 8. 17. and 1. Cor. 63. Ephes. 26. and 2. Tim. 2. 12 and Apoc. 3. 21. and 44. giue power ouer the nations.

27 Psal. 2. 9. And he shall rule them with a rod of yrō: and as the vessels of a potter, shall they be broken: euen as I receiued of my Father.

28 And I will The brightnesse of greatest glorie and honour, nearest appro­ching vnto the light of Christ, who is the Sonne of righteousnesse and our head. Matth, 4. giue him a morning starre.

29 Let him that hath an eare, heare what the Spirit saith to the Churches.


1 The fift Epistle sent to the Pastours of the Church of Sardis, 7 of Philadelphia, 14 and of the Laodiceans, 16 that they be not lukewarme, 20 but endeuour to further Gods glorie.

1 The fift place is vnto the Pastours of Sardis. The exor­dium is taken out of the fourth and 16. verses of the first chapter. ANd vnto the Angell of the church which is at Sardis is the name of a most florishing & fa­mous citie, where the Kings of Ly­dia kept their Courts. Sardis write, These things saith he that hath those seuen Spirits of God, and those seuen starres, The proposition of reproofe is in this verse: of exhortation ioyned with a threat­ning, in the two verses that follow: & of qualification by way of correction, vnto the comfort of the good which yet remained there, verse 4. I know thy workes: that thou hast a Thou art said to liue, but art dead in deed. name that thou liuest, but thou art dead.

2 Be awake and strengthen the things which remaine, that are Other things, whose state is such, that they are now going, and vnlesse they be cōfirmed, will perish forthwith. readie to dye: for I haue not found thy workes perfect before God.

3 Remember therefore, what thou hast recei­ued and heard; and hold fast, and repent: Chap. 16. 13. 1. Thes. 5. 2. 2. Pet. 3. 10. if thou wilt not watch, I will come against thee as a theef, and thou shalt not know what houre I will come against thee.

[Page 11] 4 Notwithstanding thou hast a few persons yet in Sardis, That is, who haue with all Religion garded them selues from sinne and contagion, euen from the very shew of [...], as S. Iude exhorteth, vers 23. which haue not defiled their garmēts, and therefore they shall walke with me in Pure from all spot, and shining with glorie So it is to be vnderstood al­wayes hereafter, as in the next verse. white: for they are They are meet and fie, to wit, be­cause they are in stified in Christ as they haue tru­ly shewed it: for he is righteous that worketh righteousnes; but so, as the tree bringeth forth the fruit, Looke Rom. 8. 18. worthie.

5 He that The conclusion, standing vp­on a promise; and a commandement, as before. ouer commeth, shalbe clothed in white aray, and I will neuer put his name out of the Chap. 20. 12. and 21. 27. Philip. 4. 3. booke of life; but I wil confesse his name be­fore my Father, and before his Angels.

6 Let him that hath an eare, heare, what the Spirit saith vnto the Churches.

7 ¶ The sixt place, is vnto the Pastours of Philadelphia. The exordium is taken out of the 18. verse of the first Chapter. And vnto the Angell of the Church which is at Philadelphia write, These things saith he that is Holy, and True, which hath the All power of rule in comman­ding and forbid­ding, deliuering, and punishing. And the house of Dauid is the Church, and the continuall pro­mise of Dauids kingdome belon­geth to Christ. key of Dauid, which openeth and no man shutteth, and shutteth and no man openeth.

8 The proposition of prayse is in this verse, of promises, to bring home againe those that wander, verse. 9. and to preserue the godly, verse 10. and of exhortation verse 11. I know thy workes: behold, I haue set be­fore thee an open doore, and no man can shut it: because thou hast a litle strength, and hast kept my word, and hast not denied my Name.

9 Behold, I will I will bring thē to that case. make thē of the Synagogue of Satan, that is, them which call thēselues Iewes and are not, but do lye: behold, I say, I will make them, that they shall come That is, fall downe and worship, either thee ciuillie, or Christ religiously, at thy feete, (and thus I had rather take it) whether here in the Church (which seemeth more pro­per to the argument of this place) or there in the world to come. For Christ verely shall fulfill his word. and worship before thy feet, and shall know that I haue loued thee.

10 Because thou hast Because thou hast bene patient and constant, as I would my seruants should be. kept the word of my [Page 12] pacience, therefore I will deliuer thee from the houre of tentation, which shall come vpon all the world, to trie them that dwell vpon the earth.

11 Beholde, I come shortly: hold that which thou hast; that no man take thy crowne.

12 The conclu­sion, which cō ­taineth a pro­mise, and a cō ­maundement. Him that ouercommeth, will I make a pil­lar in the Temple of See. 2. 7. my God; and he shall go no more out: That is, the new man shall be termed after his father, mo­ther, and head Christ. and I will write vpon him the name of my God, and the name of the Citie of my God, (which is the new Hierusalem, which com­meth downe out of heauen from my God) and my new Name.

13 Let him that hath an eare, heare what the Spirit saith vnto the Churches.

14 The se­uenth place is vnto the pa­stours of the church of Lao­dicea. The ex­ordium is takē out of the fift verse of the first chapter. And vnto the Angell of the Church of the Laodiceans write, These things saith Amē soundeth as much in the Hebrew tongue as Truth, or Trueth it selfe. Amen, that faithfull and true witnesse, that Of whom all things created haue their be­ginning. beginning of the creatures of God:

15 The pro­position of re­proofe is in this verse; whereun­to is adioyned a threatening, verse 16. with a confirmation declaring the same, verse 17. and of exhortation vnto faith and repentance verse 18. 19. whereunto is ad­ded a conditionall promise, verse 20. I know thy woorkes; that thou art nei­ther cold nor hote: I would thou werest-cold or hote.

16 Therfore, because thou art luke warme, and neither cold nor hote, it will come to passe, that I shall spew thee out of my mouth.

17 For thou saist, I am rich, and increased with goods, and haue neede of nothing; and knowest not how thou art wretched, and miserable, The spirituall miserie of men is metaphoricallie expressed in three paints: vnto which are matched as correspondent those remedies which are offered vers. 18. and poore and blind, and naked.

18 I counsell thee to buy of me golde tryed by the fire, that thou mayest be made riche: and white raiment, that thou mayest be clothed, and that thy filthie nakednesse doe not appeare: and [Page 13] annoint thine eyes with eye salue, that thou maist see.

19 As many as I loue Prou. 3. 12. Hebr. 12 5. I rebuke and chasten: be Zeale is set a­gainst thē which are neither hote nor cold. zealous therefore and amend.

20 Behold, I stand at the doore, and knocke, This must be taken after the manner of an allegorie, as Iohn. 14. 23. If any man heare my voyce and open the doore, I will come in vnto him, and will suppe with him, and he with me.

21 The conclu­sion, consisting of a promise, as chap. 2. vers 26. & of an exhor­tation. Hitherto hath bene the first part of the booke of the Apocalypse. To him that ouercommeth, will I graunt to sit with me in my throne, euen as I ouercame, and sit with my Father in his throne.

22. Let him that hath an eare, heare what the Spirit saith vnto the Churches.


1 Another vision containing the glorie of Gods Maiestie: 8 Which is magnified of the soure beastes, 10 and the soure and twentie Elders.

1 F. IVNIVS. Hereafter fo­loweth the se­cōd part of this booke, altoge­ther propheti­call, foretelling those things which were to come, as was said before Chap. 1. 19. This is deuided into two histories: one common vnto the whole world, vnto the ninth Chapter: and another singular, of the Church of God thence vnto the 22. Chapter. And these histories are said to be described in seuerall bookes, Chapter. 5. 1. and 10 2. Now this first verse is as it were a passage frō the former part vnto this second: where it is said, that the heauen was ope­ned, that is, that heauenly things were vnlocked; and that a voyce as of a trumpet sounded in heauen, to stirre vp the Apostle, and call him to the vn­derstanding of things to come. The first historie hath two partes, [...] causes of things done, and of this whole Reuelation, in this and the next Chapter: An other of the Actes done, in the next foure Chapters. The prin­cipall causes according to the distinction of persons in the vnitie of the di­uine essence, and according to the oeconomie or dispensation thereof, are two. One the beginning which none can approch vnto, that is, God the Fa­ther, of whom is spoken in this Chapter: The other, the Sonne, who is the meane cause, easie to be approched vnto, in respect that he is God and man in one person: of whom Chapter 5. AFter this I looked, & behold, a doore was open in heauen; and the first voyce which I heard, as it were of a trumpet talking with me, said, Come vp hither, and I will shewe thee the [Page 14] things which must be done hereafter.

2 And The manner of Reuelation, as before. 1. 10. immediatly I was rapt Looke Ch. 1. 10 in the Spirit; A description of God the Fa­ther, and of his glorie in the heauēs, framed vnto the maner of men; by his office, nature, companie attē ­ding, effect, in­struments, and euents that fol­low after­wards. In this verse he is pre­sented in office a iudge, as A­braham sayd Gen. 18. which is declared by his throne, as an ensigne of iudgement, and his sitting thereupon. and behold, a throne was set in heauen, and one sate vpon the throne.

3 By his nature, in that he is the Father, most glorious in his owne person, and with his glorie ouer shi­ning all other things. And he that sate, was to looke vpon, like vnto a Iasper stone, and a Sardine; and there was a raine bow round about the throne, in sight like to an Emeraude.

4 By the companie attending about him, in that, as that most high iudge, he is accompanied with the most honorable attendaunce of Prophetes and Apostles, both of the old and new Church, whom Christ hath made to be Priests and Kings, Chap. 1. 65. 10. And round about the throne were foure and twentie thrones, and vpon the thrones I saw foure and twentie Elders sitting, clothed in white raiment, and had on their heads crownes of gold.

5 By effectes, in that most mightely he shaketh all things by his voyce and word, as Psalme 29. 3. and with the light of his spirit and proui­dence peruseth and passeth through all. And out of that throne proceeded light­nings, and thundrings, and voyces: and there were seuen lampes of fire burning before the throne, which are the seuen Spirits of God.

6 By instruments vsed, in that he both hath a most readie treasu­ [...] [...] it were a worke-house excellentlie furnished with all things, vnto the executing of his will, which things flow from his commandement; as is repeated Chapter 15. 2: And hath also the Angels most readie administers of his counsels and pleasure vnto all partes of the world; continuallie wat­ching, (in this verse) working by reason, otherwise then the instrumēts with­out life last mentioned; couragious as Lyons, mightie as Bulles, wise as men, swift as Eagles, verse 7. most apt vnto all purposes, as furnished with wings on euerie part, most pearcing of sight, and finally pure and perfect spirites, al­wayes in continuall motion, verse 8. Also before the throne there was a sea of glasse like vnto cristall: and betweene the throne, & the things that were round about the throne, [Page 15] were foure beastes full of eyes before and be­hind.

7 The first beast was like a Lyon, and the se­cond beast like a Bull, and the third beast had a face as a man, and the fourth beast was like a flying Eagle.

8 And the Euery beast had sixe wings. foure beastes had eche one of them sixe wings about him, and they were full of eyes within; and they ceased not By euents, in that for all the causes before mentioned. God is glori­fied both of Angels as holy, Iudge, omnipo­tent, eternall, and immutable verse 8. and al­so after their example, he is glorified of ho­ly men (verse 9.) in signe and in speach verse 10. 11. day nor night, saying, Holie, Holie, Holie Lord God almightie, Which Was, and Which Is, and Which Is to come.

9 And when those beastes God is said to haue glorie, ho­nour, kingdome, and such like, giuen vnto him, when we godlie and reuerentlie set forth that which is proper­lie and onely his. gaue glorie, and honour, & thankes to him that sate on the throne, which liueth for euer and euer,

10 Three signes of diuine honour geuen vnto God; prostration or falling downe, adoration, and casting their crownes before God; in which the godlie, though made kings by Christ, do willinglie emptie them selues of all glorie, moued with a religious respect of the maiestie of God. The foure and twentie Elders fell downe before him that sate on the throne, and worship­ped him that liueth for euermore, and cast their crownes before the throne, saying,

11 The summe of their speach: that all glorie must be giuen vnto God: the reason, because he is the eternall beginning of all things, from whose onely will they haue their being, and are gouerned, & finally in all res­pectes are that which they are. Thou art Chap. 5. 12. worthy, O Lord, That is, that thou shouldest challenge the same to thy selfe alone. But as for vs, we are vnworthie that euen by thy goodnesse we should be made partakers of this glorie. And hitherto hath bene handled the principall cause vnapprocheable, which is God. to receiue glorie and honour, and power: for thou hast cre­ated all things; and by thy will they are, and haue bene created.


1 The booke sealed with seuen seales. 3 which none could open, 6 that Lambe of God 9 is thought worthie to open, 12 euen by the consent of all the companie of hea­uen.

[Page 16] 1 A passage vn­to the second principal cause, which is the sonne of God, God and man, the mediatour of all, as the e­ternall word of God the Fa­ther, manife­sted in the flesh. This chapter hath two parts: one that pre­pareth the way vnto the Reue­lation by re­hearsall of the occasions that did occurre, in the first foure verses. Another, the historie of the Reuelatiō of Christ, thence vnto the end of the chapter. F. IVNIVS. ANd I saw at the That is, in the very right hand of God. right hād of him that sate vpon the throne, Here are shewed the occasions for which this principall cause, and his Reuelation was also necessarie: the same are three: the first a present vision of the booke of the counsels of God, concerning the gouernment of this whole world, which booke is said to be laid vp with the Father as it were in his hand: but shut and vnknowen vnto all creatures, in this verse. The second is a religious desire of the Angels of God, to vnderstand the mysteries of this booke, vers. 2. whereof see 1. Pet. 1. 12. The third is a lamentation of S. Iohn & all the godly moued by the same desire, vers 4. when they saw that it was a thing vnpossible for any creature to effect: which is declared in the third verse. a booke written with­in, and on the backside, sealed with seuen seales.

2 And I sawe a mightie Angell, which procla­med with a loud voyce; Who is worthie to open the booke, and to loose the seales thereof?

3 Thus, neither of them that are in heauen, nor of them which are in the earth, &c. And this I like better. Now this enumeration of partes is suf­ficient to the denying of the whole. For of the creatures, one sort is in hea­uē, aboue the earth; another in the earth; and another vnder the earth, in the sea, as is after declared, verse 13. But none in heauen, nor on earth, neither vnder the earth, was able to open the booke, nei­ther to looke therein.

4 I therefore wept much, because no man was founde worthie to open, and to read the booke, neither to looke thereon.

5 The second part of this chapter, in which is set down the Reuelatiō of the Sonne; as before was said. This part contei­neth first an historie of the manner how God prepared S. Iohn to vnderstand this Reuelation, in this verse. Secondly, the Reuelation of the Sonne him­selfe, vnto the seuenth verse. Thirdly, the accidents of this Reuelation, in the rest of the Chapter. The manner how is here described in two sortes, one frō without him, by speech in this verse. Another within, by opening the eyes of S. Iohn (which before were held) that he might see, in the verse following. Then one of the Elders said vnto me, Weepe not: behold, that Gene. 49. 9. That is, The most mightie and most approued Prince: according to the vse of the Hebrew speech. Lion which is of the tribe of Iuda, that roote of Dauid, hath gotten the victorie, that he might open the booke and loose the seuen seales thereof.

[Page 17] 6 I looked therefore, and loe, The summe of the reuelati­on. Christ the mediatour ta­keth and open­eth the booke, vers. 6. 7. There­fore in this re­uelation is de­scribed the per­son of Christ; in this verse. His fact, in the next verse. The per­son is thus de­scribed. Christ the mediatour betweene God, Angels, & men, as the eternall word of God; & our redeemer: as the Lambe of God, standing as slaine, and making inter­cession for vs by the vertue and merite of his euerlasting sacrifice, is armed with the Spirit of God in his owne person, that is, with the power & wisdome of God esientially vnto the gouernment of this whole world. betweene the throne, and the foure beasts, and in the midds of the Elders, stood a Lambe as though he had bene killed, which had seuen hornes, and seuen eyes, which are those seuen spirits of God, sent our into all the world.

7 The fact of Christ the mediatour, that he commeth vnto the throne of the Father, of which chap 4. and taketh the booke out of his hand to open it. For that he opened it, it is first expressed chap. 6. 1. &c. He came, and tooke the booke out of the right hand of him that sate vpon the throne.

8 Now follow in the end the accidents of the reuelation last spoken of: that all the holy Angels and men did sing vnto him: both the chiefe, verse 9. 10. and common order of Angels, verse 11. 12. & of all things created, verse 13. the princes of both sorts agree­ing therunto, verse 14. And when he had taken the booke, the foure beasts and the foure and twentie Elders fell downe before the Lambe, hauing euerie one The symbols or signes of praise, sweet in sauour, and acceptable vnto God. See chap. 8. 3. harpes and golden vials full of odours, which are the Looke cha. 8. 3. prayers of the Saints:

9 And they sung a No common song. new That is, composed according to the present matter: the Lambe hauing receiued the booke, as it were with his feete, and opened it with his hornes; as is said in the Canticle. song, saying, The song of the Nobles or Princes standing by the throne, consisting of a publication of the praise of Christ, and a confirmation of the same, from his benefites, both which we haue receiued of himselfe (as are the suffering of his death, our redemption vpon the crosse by his bloud, in this verse: and our communion with him in Kingdome and Priesthood, which long ago he hath granted vnto vs with himselfe) and which we hereafter hope to ob­taine; as our kingdome to come, in Christ; in the verse following. Thou art worthy to take the booke, and to o­pen the seales thereof; because thou wast killed, & hast redeemed vs to God, by thy bloud, out of euery kinred, and tongue, & people, and nation.

10 And hast made vs vnto our God Chap. 1. 6. 1 Pet 2. 9. kings & priests, and we shall raigne ouer the earth.

[Page 18] 11 The consent of the common order of Angels answering in melodie vnto their princes that stood by the throne. Then I beheld, and I heard the voyce of many Angels round about the throne, and about the beasts and the Elders, A number finit, but almost infinit, for one infinit in deed, as Dan. 7 10. and their number was Dan. 7. 10. By this is ment a great number. ten thousand times ten thousand, and a thousand thousands:

12 Saying with a loud voyce, Woorthy is the Lambe that was killed, to To haue all praise giuen to him as to the mightiest and wisest, &c. receiue power, and riches, and wisedome, and strength, and honour, and glorie, and praise:

13 The consent of all the cōmō multitud of the creatures. Also all the creatures which are in hea­uen, and on the earth, and vnder the earth, and in the sea, and all that are in them, heard I, say­ing: Vnto him, that sitteth vpon the throne, and vnto the Lambe be praise, and honour, and glory, and power, for euermore.

14 A confirmation of the praise before going, from the contesta­tion of the Nobles, expressed in word & signes, as once or twise before this. And the foure beasts said, Amen; & the foure & twenty Elders fell downe (vpon their fa­ces) & worshipped him that liueth for euermore.


1 The Lambe openeth the first seale of the booke, 3 the second, 5 the third, 7 the fourth, 9 the fift, 12 and the sixt, and then arise murders, famin, pestilence, outcries of Saints, earthquakes, and diuers strange sights in heauen.

1 This is the se­cond part of this first history (which I said was common, & of the whole world) of the works of God in the gouernmēt of al things. Of this part there are generally three mēbers, the foresignifying, the caution, & the execution of all the euils which God powreth out vpon this world, which hath most hardly deserued of him. The foresignifying is set downe in this chapter: the caution for preseruing the church, is in the next chapter: and the execution is described chap. 8. & 9. In euery part of the foresignifying there are three branches: the seuerall & expresse calling of S. Iohn, to prepare himselfe to take knowledge of the things that were to be shewed vnto him in the ope­ning of the seales: the signe; & the word expounding the signe. And albeit, the expres calling of S. Iohn, be vsed onely in foure of the signes, yet the same is also to be vnderstood in the rest that follow. The author of these foresig­nifying is the Lambe, as that word of the Father, made the mediator, ope­ning the seales of the booke. The instruments are the Angels in most of the visions, who expound the signe, & the words therof. Now this first verse con­taineth an expres calling of S. Iohn to marke the opening of the first seale. F. IVNIVS. AFter I saw, when the Lambe had opened the first of the seales; and I heard one of [Page 19] the foure beasts say, as it were the noyse of thun­der, Come and see.

2 Therefore The first signe ioyned with de­claration; is that God, for the sinnes and horrible rebel­lion of the world, will in­uade the same: and first of all will as a farre off with his dartes of pestilence most sodainelie, mightely and gloriouslie, beate downe the same as iudge, and triumph ouer it, as conquerour. I beheld, and lo, there was pre­sent a white horse, and he that sate on him, had a bow, and a crowne was giuen vnto him, and he went forth conquering, and that he might conquer.

3 And The second signe ioyned with words of declaration, (af­ter the expresse calling of Iohn as before) is, that God being prouoked vn­to wrath by the obstinacie and hard heartednes of the world not repenting for the former plaugue, as setting vpon the same at hand, will kindle the fire of debate amongst men, and will destroy the inhabitants of this world, one by the sword of another. when he had opened the second seale, I heard the second beast say, Come and see.

4 And there came out another horse, that was red, and power was giuen to him that sate there­on, to take peace from of the earth, & that they should kill one another; and there was giuen vn­to him a great sword.

5 The third signe with declaration, is, that God will destroy the world with famine, withdrawing all prouision: which is by the figure synecdoche comprehended in wheat, barly, wine and oyle. And when he had opened the third seale, I heard the third beast say, Come and see: Then I beheld, and lo, a blacke horse; and he that sate on him, had balances in his hand.

6 And I heard a voice in the middes of the foure beasts say, A Hereby is sig­nified what great scarcitie of corne there was, for the word here vsed is a kind of mea­sure of drie things, which it in quantitic but the eighth part of a bushell, which was an ordinarie porcion vsed to be giuen to ser­uants for their stint of meat for one day. measure of wheat for a peny, and three measures of barly for a penie; I had rather distinguish and read the words thus, and the wine and the oyle: thou shalt not deale vniustly. In this sense; likewise the wine and the oyle shalbe sould a verie little for a pennie. Thou shalt not deale vniust­ly; namely when thou shalt measure out a verie little for a great prise: so is the place euident: otherwise that is most true, which the wise man saith, that who so withholdeth the corne shalbe cursed of the people. Prouerbs 11. 26. and the oyle, and wine hurt thou not.

[Page 20] 7 The fourth signe ioyned with words of declaration, is that God will addict the fourth part of the world in­differētly, vnto death and hell, or the graue, by al those meanes at once, by which before seuerally and in order he had recalled their mindes vnto a­mendmēt. Vnto these are also added the wild & cruell beasts of the earth, out of Leuit. 26. 22. Thus doth God according to his wisdome dispence the treasures of his pow­er, iustly towards all, mercifully towards the good, and with patience or long sufferance towards his enimies. And whē he had opened the fourth seale, I heard ye voice of the fourth beast say, Come & see

8 And I looked, and behold, a pale horse; and his name that sate on him was Death, and Hell folowed after him; and power was giuen vnto them ouer the fourth part of the earth, to kill with sword, and with hunger, and with death, and by the beasts of the earth.

9 The fift signe, is that the holy martyrs which are vnder the altar whereby they are sanctified, that is, receiued into the trust and tuition of Christ (into whose hands they are committed) shall crie out for the iustice of God, in an holy zeale to aduance his kingdome, & not of any priuate perturbation of the minde, in this and the next verse, and that God wil, in deed, signe, & word comfort them, ver. 11. And when he had opened the fift seale, I saw vnder the altar, the soules of them that had bene killed for the word of God, & for the testi­monie which they maintained.

10 And they cried with a loud voice, saying, How long, Lord, which art holy and true, doest thou not iudge, and auenge our blood, requiring the same of them that dwell on the earth?

11 Then long As before 3. 4. white robes were giuen vnto euerie one, and it was said vnto them, that they should rest yet for a little season, vntill their fel­low seruants, and their brethren that must be kil­led euen as they were, were Vntill their number be ful­filled. fulfilled.

12 The sixt signe, the narration whereof hath two parts, the signe and the euent. The signe is, that the earth, heauen, and the things that are in them, for horror of the sins of the world vpō those most heauy foretellings of God, & complaints of the saints, shalbe shaken most vehemently, trēbling in hor­rible manner, and losing their light, in this verse: falling from on high, verse 13. withdrawing themselues and flying away for the greatnes of the trou­ble, verse 14. So holyly do all creatures depend vpon the will of God, and content themselues in his glorie. And I beheld when he had opened the sixt seale, and lo, there was a great earthquake, and the sunne was as blacke as So they called in old time those wouē works that were of haire. sackecloth of [Page 21] haire, and the moone was all made like blood:

13 And the starres of heauen fell vnto the earth, as a figge tree casteth her greene figs whē it is shaken of a mightie winde.

14 And the heauē departed away, as a scrole, when it is rolled vp, and al the mountaines & yles were moued out of their places:

15 The euent of the signe a­fore going: that there is no man that shal not be astonished at that generall commotion, flie away for feare, and hide himselfe, in this verse, and wish vnto himselfe most bitter death, for exceeding horror of the wrath of God, and of the Lambe, at which before he was astonished. Now this perplexitie is not of the godly, but of the wicked, whose portion is in this life, as the-psalmist speaketh, Psalm. 17. 14. Not that sorrow which is accor­ding vnto God, which worketh repentance vnto saluation, whereof a man shall neuer repent him; but that worldly sorrow that bringeth death, 2 Cor. 7. 9. as their vvishings doe declare: for this historie is of the vvhole world, seuered from the historie of the church, as I haue shewed before Chapt 4. 1. And the Kings of the earth, & the great men, and the rich men, and the chiefe captaines, and the mightie men, and euery bondman, and euery free man, hid themselues in dennes, and in the rockes of the mountaines;

16 And they said to the mountaines & rocks, These are words of such as despaire of their escape: of which despaire there are two arguments; the presence of God and of the Lambe, prouoked to wrath against the world, in this verse; and the conscience of their owne weakenes, whereby men feele that they are no way able to stand in the day of the wrath of God, verse 17. as it is said. Esay. 14. 27. Esay. 2. 19. Hose 10. 8. Luke 23. 30. Fall on vs, and hide vs from the presence of him that sitteth on the throne, and from the wrath of the Lambe.

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


1 The Angels comming to hurt the earth, 3 are stayed vntill the Elect of the Lord, 5 of all tribes were sealed. 13 Such as suffred persecution for Christs sake, 16 haue great felicitie, 17 and ioy.

[Page 22] 1 The 2. mēber of this part is a preuenting of dāger, as we di­stinguished the same before ch. 6. 1. that is, of the cautiō whereby God took care before hand & ꝓuided for his; that after the example of the Israelites of old Exod. 8. 23. the faithfull might be exempted from the plagues of this wicked world. This whole place, is a certaine interloquution & bringing in, for this whose chap. by occasion of the prediction and argument of the sixt seale. For first that euill is preuented in the elect, vnto the 9. verse. Then thanks are giuen by the elect for that cause, ver 10. 11, 12. Lastly the accomplishment of the thing is set forth, vnto the end of the Chapter. The first verse is a transition, speaking of the Angels which keepe these inferiour parts from all euill, vntill God do command For (as it is excellently figured by Ezechiel cha. 1. 11. 12.) their fa­ces and their wings are reached vpwards, continually wayting vpon and be­holding the countenance of God for their direction, and euery of thē goeth into that part that is right before his face: whither soeuer the Spirit shall go, they go, they step not out of the way, that is, they depart not so much as a foot bredth from the path commanded them of God. F. IVNIVS. AFter that, I saw foure Angels standing vpon the On the foure quarters or coasts of the earth. foure corners of the earth, hol­ding the foure winds of the earth, that no winde should blow vpon the earth, neither on the sea, That is, neither into the aire, into which the tops of trees are aduāced. neither on any tree.

2 Now God pro­uideth against the danger of his elect, by commandement, ver. 2. & 3. and by signe or figure, both for those of the nation of the Iewes, thence vnto the 8. vers. and also them of the Gentils vers. 9 [...]. And I saw Not onely another, or differing in number from the cōmon Angels of God, but also in essence, office & ope­ration excelling all Angels: that is Christ Iesus the eternall Angell or word of God, and mediator of the couenant. So hereafter Chap. 8. 3. and 10. 1. 5. another Angel come vp from the East, which had the seale of the liuing God; and he cried with a loud voyce to the foure An­gels, to whom power was giuē to hurt the earth, and the sea, saying,

3 Hurt ye not the earth, neither the sea, nei­ther the trees, till we haue sealed the seruants of our God in their foreheads.

4 And I heard the number of them, which were sealed; and there were sealed That is, of the Iewes a number certaine in it selfe before God, & such as may be numbred of vs: for which cause also the same is here set downe as certain. But of the elect which are of the Gentiles the number in deed is in it selfe certaine with God, but of vs not possibly to be numbred, as God Gen. 15. 5. and often elsewhere, and Esay figured most excellently Chap. 49. and 60. This therfore is spoken with respect, when a certaine number is put for one vncertaine conferre this with verse 9. an hundreth [Page 23] and foure and fortie thousand of all the tribes of the children of Israel.

5 Of the tribe of Iuda, were sealed twelue thousand: Of the tribe of Ruben, were sealed twelue thousand: of the tribe of Gad, were sea­led twelue thousand:

6 Of the tribe of Aser, were sealed twelue thousand: Of the tribe of Nephthali, were sea­led twelue thousand: Of the tribe of Manasses, were sealed twelue thousand:

7 Of the tribe of Simeon, were sealed twelue thousand: Here the tribe of Leui is reckoned vp in common with the rest, because all the Israelits were equally made priestes with them in Christ, by his priesthood. chap. 1. 6. and 5, 10. and Rom. 12 1. and 1. Pet. 2. 9. The name of Dan is not mē ­tioned, because the Danits long before forsa­king the wor­ship of God, were fallen a­way from the fellowship of Gods people, vnto the part of the Gētiles. Which euil ma­nie ages before Iacob foresaw, Gen. 49. 18. for which cause also there is no mention made of this tribe in the first booke of the Chronicles. Of the tribe of He skipped Dan, and recke­neth Leui. Leui, were sealed twelue thousand: Of the tribe of Issachar, were sealed twelue thousand: of the tribe of Zabulon, were sealed twelue thousand:

8 Of the tribe of Of Ephraim, who was Iosephs other sonne, and had the byrth right giuen him, whereof he is called Ioseph. Ioseph, were sealed twelue thousand: Of the tribe of Beniamin, were sealed twelue thousand.

9 After these things I beheld, and lo, a great multitude, See before vpon the 4. verse. which no man could number, of all nations and kinreds, and people, and tongues, and they As Priests, kings, and glorious conquerours by martyrdome: which things are noted by their proper signes in this verse. stood before the throne, and before the Lambe, clothed with long white robes; and palmes in their hands.

10 The praise of God, celebrated first by the holy men, in this verse: then by the heauenly Angels, in the two ver­ses following. And they cryed with a loud voice, saying, Saluation commeth from our God, that sitteth vp­on the throne, and from the Lambe.

11 And all the Angels stood round about the throne, and about the Elders, & the foure beasts; and they fell before the throne on their faces, and worshipped God,

12 Saying, Amen. Praise, and glorie, and wise­dome, [Page 24] and thankes, and honour, and power, and might, be vnto our God for euermore, Amen.

13 A passage ouer vnto the expounding of the vision, of vvhich the An­gel enquireth of S. Iohn, to stir him vp vvithall, in this verse: & Iohn in one forme of speech, both acknowledgeth his owne ignorance, attributing knowledge vnto the Angel, and also in most modest maner requesteth the expounding of the vision, Then one of the Elders spake, saying vn­to me; What are these which are arayed in long white robes? and whence came they?

14 And I said vnto him, Lord, thou knowest. The exposition of the vision, wherin the Angell telleth first the acts of the Saints, that is their sufferings, and worke of faith in Christ Iesus, in this ver. Secondly their glo­rie, both present, which consisteth in two things, that they minister vnto God, and that God protecteth them, vers. 15: and to come, in their perfect deliuerance from all annoyances, vers. 16. and in participation of all good things, which euen the memorie of former euils shall neuer be able to dimi­nish, vers. 17. The cause efficient, and which containeth all these things, is onely one, euen the Lambe of God, the Lord, the Mediator, and the Sauiour Christ Iesus. And he said to me, These are they, which came out of great tribulation, and haue washed their long robes, and haue made them white in the blood of the Lambe.

15 Therefore are they before the throne of God, and serue him He alludeth to the Leuites, which serued day and night, for else there is no night in heauen. day and night in his Temple; and he that sitteth on the throne will Or, vpon them: wherby is meant Gods defence & protection as it were towards thē, who are as safe, as men in the Lords tentes. ouer shadow them.

16 Esay. 49. 10. They shal hunger no more, neither thirst any more; neither shall the sunne light on them, neither any heate.

17 Because the Lamb, which is in the middes of the throne shall feede them, and shall lead thē vnto the liuely fountaines of water; and Esay 25. 8. Chap. 21. 4. God shall wipe away all teares from their eyes.


1 After the opening of the seuenth seale, 3 the Saints pray­ers are offered vp with odours. 6 The seuen Angels come forth with trumpets. 7 The foure first blow, and fire falleth on the earth, 8 the sea is turned into bloud, 10. 11 the waters waxe bitter, 12 and the starres are darkened.

[Page 25] 1 Hee retur­neth to the hi­storie of the seales of the booke, which the Lambe o­peneth. The seuenth seale is the next foresignification, and a precise commaundement of the execution of the most heauie iudgements of God vpon this wicked world: which foresignification being vnderstood by the seale, all things in heauen are silent, and in horrour through admiration, vntill commaundement of execution be seuerallie giuen of God vnto the administres of his wrath. So he passeth vnto the third member, of which I spake before in the sixt Chapter and first verse, which member is of the execution of those euils wherewith God most iustly determined to afflict the world. F. IVNIVS. ANd when hee had opened the seuenth seale, there was silence in heauen, about halfe an houre.

2 Now followeth the third braunch of the common historie, as euen now I sayd: which is the execution of the iudgements of God vpon the world. This is first generallie prepared, vnto the sixt verse; then by seuerall partes expounded according to the order of those that administred the same, vnto the end of the Chapter following. Vnto the preparation of this execution are declared these things: first who were the administers and instrumentes thereof, in this verse; secondly, what is the worke both of the Prince of Angels giuing order for this execution, thence vnto the 5. verse, and of his administers, in the sixt verse. The administers of the exe­cution are sayd to be seuen Angels: their instruments, trumpets, whereby they should as it were sound the al'arme at the commaundement of God. They are propunded seuen in number, because it pleased not God at once to powre out his wrath vpon the rebellious world, but at diuerse times, and by peece meale, and in slow order, and as with an vnwilling mind to exercise his iudgementes vpon his creatures, so long called vpon both by word and signes, if happily they had learned to repent. And I saw the seuen Angels, which Which ap­peare before him as his ministers. stand before God; and to them were giuen seuen trum­pets.

3 This is that great Emperour, the Lord Iesus Christ, our King and Sauiour: who both maketh intercession to God the Father for the Sainctes, filling the heauenly sanctuarie with most sweete odour, and offe­ring vp their prayers, as the Calues and burnt sacrifices of their lippes, in this verse: in such sort as euerie one of them (so powerfull is that sweete sauour of Christ, and the efficacie of his sacrifice) are held in reconcilement with God and themselues made most acceptable vnto him, verse 4. And then also out of his treasurie, and from the same sanctuarie powreth forth vpon the world the fire of his wrath, adding also diuine tokens thereunto: and by that meanes (as of old the harauldes of Rome were wont to doe) he proclaimeth warre against the rebellious world. Then another Angell came, and stood be­fore [Page 26] the altar hauing a golden censer; and much odoures was giuen vnto him, to offer with the prayers of all the Saintes vpon the golden altar, which is before the throne.

4 And the smoke of the odours with the pray­ers of the Saintes, Our prayers are nothing worth, vnlesse that true and sweete sauour of that onely obla­tion be especially and before all things with thē, that is to say, vn­lesse we being first of all iusti­fied through faith in his Son, be acceptable vnto him. went vp out of the Angels hand, vnto the presence of God.

5 Then the Angel tooke the censer, and filled it with fire of the altar, and cast it into the earth: and there were made voyces, and thundrings, and lightenings, and earthquake.

6 This is the worke of the administers. The Angels the administers of Christ, onely by sound of trū ­pet and voyce (for they are onely as ha­raulds) do effe­ctually cal forth the instruments of the wrath of God, through his power. Hitherto haue bene things generall. Now followeth the narra­tion of things particular, which the Angels six in number wrought in their order, set out vnto the nineteenth verse of the next Chapter: and is conclu­ded with declaration of the euent which followed vpō these things done in the world, in the tenth and eleuenth Chapters. And the seuen Angels, which had the se­uen trumpets, prepared them selues to blow the trumpets.

7 The first execution at the sound of the first Angell, vpon the earth, that is, the inhabitants of the earth (by metonymie) and vpon all the fruites thereof: as the comparing of this verse with the second member of the ninth verse, doth not obscurely declare. So the first Angel blew the trumpet, and there was haile and fire, mingled with bloud; and they were cast into the earth: and the third part of trees was burnt vp, and all greene grasse was burnt vp.

8 The second execution, vpon the sea, in this verse, and all things that are therein, in the next verse. Then the second Angell blew the trumpet, and as it were a great mountaine, burning with fire, was cast into the sea; and the third part of the sea became bloud.

9 And the third part of the creatures, which were in the sea, and had life, dyed; and the third part of ships were destroyed.

[Page 27] 10 The third execution vpon the flouds and foūtaines, that is, vpon al fresh waters, in this verse: the ef­fect where of is, that manie are destroyed with the bitternesse of the waters, in the verse fol­lowing. Then the third Angell blew the trumpet, and there fell a great star out of heauen, burning like a torch, and fell into the third part of the ri­uers, and into the fountaines of waters.

11 The name of the starre is called This is spo­ken by meta­phor, of the name of a most bitter herbe, and com­mōly knowne: vnlesse perhaps a man follow­ing those that note the de­riuation of wordes, had rather expound it adiectiuelie, for that which by reason of bitternesse can not be dronke, or which maketh the liquour in­to which it is powred, more bitter then that anie man can drincke the same. worme­wood: therefore the third part of the waters be­came wormewood; and manie men dyed of the waters, because they were made bitter.

12 The fourth execution vpon those lightsome bodies of heauen, which minister vnto this inferiour world. After the fourth Angell blew the trumpet, and the third part of the Sunne was smitten, and the third part of the Moone, and the third part of the starres; so that the third part of thē was darke­ned, and the third part of the day did not shine, and likewise the night.

13 A lamentable prediction or foretelling of those parts of the di­uine execution which yet are behind: which also is a passage vnto the argu­ment of the next Chapter. Of all these things in a manner Christ him selfe expressely foretold Luke 21. 24. &c. and they are common plagues general­ly denounced, without particular note of time. And I beheld, and heard one Angell fly­ing through the middes of heauen, saying with a loud voyce, Wo, wo, wo, to the inhabitants of the earth, from the soundes remaining of the trumpets of the three Angels, which yet must blow their trumpets.


1 The fift Angell bloweth his trumpet, 3 and spoy­ling locustes come out. 13 The sixt Angell bloweth, 16 and bringeth forth horsemen, 20 to destroy man­kinde.

[Page 28] The fift exe­cution vpon wicked mē in­habiting the earth (as a little before the An­gell savd) wrought by the infernall pow­ers, is declared in this place vnto the eleuenth verse. And after it the sixt execution, thence vnto the nineteenth verse. And lastly is shewed the common euent that fol­lowed the former executions in the world, in the two last verses. F. IVNIVS. THen the fift Angell blew the trumpet, and I saw a That is, that the Angell of God glittering with glorie, as a starre fell downe from heauen: Whether thou take him for Christ, who hath the keyes of hell of himselfe, and by Princely authoritie, Chapter. 1. 18. or whether for some inferiour Angell, who hath the same key permitted vnto him, and oc-cupieth it ministerially, or by office of his ministerie; here and Chapter 21. so the word falling is taken Gene. 14. 10. and 24. 64. and Hebr. 6. 6. starre fall out of heauen vnto the earth; The key was giuen to this starre. For those powers of wickednesse are thrust downe into hell, and bound with chaines of darkenesse: and are there kept vnto damnation, vnlesse God for a time doe let them loose. 2. Pet. 2. 4. Iud. 6, and of this booke Chapter. 20. the historie of which Chapter, hath a­greement of time with this present Chapter. and to that Angell was giuen the key of the By the bottom­lesse pit, he mea­neth the deepest darkenes of hell. bottomlesse pit.

2 Vnto this is added, the smoke of the hellish and infernall spirites, all darke, and darkening all things in heauen and in earth. These spirituall darkenesses are the causes of all disorder and confusion. For the deuill at a time certaine (whereof verse fiue) sent these darckenesses into his kingdom, that he might at once, and with one impression ouerthrow all things, and peruert if it were possible the elect themselues. By this darknesse all spiritu­all light, both actiue as of the Sunne, and passiue, as of the ayre which is lightened by the Sunne, is taken away: and this is that which goeth before the spirites: it followeth of the spirites themselues. And he opened the bottomlesse pit, and there arose a smoke out of the pit, as the smoke of a great fornace; and the Sunne, and the ayre were darkened by the smoke of the pit.

3 A description of the malignant spirites inuading the world, taken from their nature, power, forme and order. From their nature, in that they are like vnto certaine locustes, in quickenesse, subtletie, hurtfulnesse, number, and such like, in this verse. From their power, for that they are, as the Scorpions of the earth, of a secret force to do hurt. For our battell is not here with flesh and bloud, but with powers, &c. Ephes. 6. 12. This place of the power of the deuils, generally noted in this verse, is particularly decla-red afterwardes, in the three next verses. And there came out of the smoke Locusts vpon the earth; and vnto them was giuen power, such as the Scorpions of the earth haue.

[Page 29] 4 Here that power of the deuils is particularly described, according to their actions and the effectes of the same. Their actions are sayd to be bounded by the counsell of God: both because they hurt not all men, but onely the reprobate (for the godly and elect, in whom there is any part of a better life, God gardeth by his decree) whom Christ shall not haue sealed, in this verse; and also because they nei­ther had all power, nor at all times, no not ouer those that are their own, but limited in manner and time by the prescript of God, verse 5. So their power to afflict the godly is none, & for the wicked it is limited in acte and in effect, by the will of God: for the manner was prescribed vnto them, that they should not slay but torment the wretched world. The time is for fiue monethes, or for an hundred and fiftie dayes, that is, for so many yeares, in which the deuils haue in deede mightilie peruerted all things, in the world; and yet without that publique and vnpunished licence of killing, which af­terwards they vsurped when the sixt Angell had blowen his trumpet, as shall be sayd vpon the thirteenth verse. Now this space is to be accounted from the end of that thousand yeares mentioned chapter 20. 3. and that is, from the Popedome of that Gregorie the seuenth, a most monstrous Necroman­cer, who before was called Hildebrandus Senensis: for this man being made altogether of impietie and wickednesse, as a slaue of the deuill, whom he serued, was the most wicked firebrand of the world he excommunicated the Emperour Henry the fourth: went about by all maner of trecherie to set vp and put downe Empires and Kingdomes, as liked himselfe: and doubted not to set Rodolph the Swedon ouer the Empire in steed of Henrie before named, sending vnto him a crowne with this verse annexed vnto it, Petra dedit Petro, Petrus diadema Rodolpho, that is, The Rocke to Peter gaue the crowne, and Peter Rodolph doth renowne. Finally, he so finely bestirred him selfe in his affaires, as he miserably set all Christendome on fire, & conueyed ouer vnto his successours the burning brand of the same; who enraged with like ambition, neuer ceased to nourish that flame, and to in kindle it more & more: whereby Cities, Common weales, and whole kingdomes set together by the eares amōgest themselues, by most expert cutthroates, came to ruine, whiles they miserably wounded one another. This terme of an hundred and 50. yeares, taketh end in the time of Gregorie the ninth, or Hugolinus Ana­gniensis (as he was before called) who caused to be compiled by one Ray­mond his chapleine and confessour, the body of the Decretals, and by suffe­rance of the Kings and Princes, to be published in the Christian world, and established for a law. For by this sleight, at length, the Popes arrogated vnto themselues licence to kill whom they would, whiles other were vnwares; and without feare established a butchery out of many, the wicked Canōs of the Decretals, which the trumpet of the 5. Angell had expresly forbidden, & had hindered vntill this time. The effectes of these bloudy actions are decla­red vpon the 6 verse: that the miserable world lāguishing in so great calami­lities, should willingly run together vnto death, and preferre the same before life, by reason of the grieuousnesse of the miseries that oppressed them. But it was cōmanded thē, that they should [Page 30] not hurt the grasse of ye earth, neither any greene thing, neither any tree: but onely those mē which of haue not the seale of God in their foreheads.

5 And to them it was giuen that they should not kill them, but that they should be vexed fiue monethes; and that their should be as the paine that commeth of a Scorpion, when he hath stung a man.

6 Chap. 6. 16. Esay. 2. 19. Hose. 10. 8. Therefore in those dayes shall men seeke death, and shal not finde it; and shall desire to dye, and death shall flie from them.

7 The forme these hellish spirites and ad­ministers, is shadowed out by signes & vi­sible figures in this sort: that they are verie expert & swift: that wheresoe­uer they are in the world the kingdome is theirs: that they menage al their affaires with cunning & skil, in this verse: that making shew of mild­nes and tender affection to draw on men with all, they most impotent­ly rage in all mischief: that they are most mightie to doe hurt, verse 8. that they are freed from being hurt of any man, as armed with the colour of Religion and sacred authoritie of priuilege: that they fill all things with horrour, verse 9. that they are fraudulent: that they are venimous and extremelie noysome, though their power be limited, verse 10. All which things are properly in the infernall powers, and com­municated by them vnto their ministers and vassals. The forme of the locustes was like vnto horses prepared vnto battell; and on their heads were set as it were crownes, like vnto gold, & their faces were like the faces of men.

8 And they had haire as the haire of women; and their teeth were as the teeth of Lyons:

9 They had also habbergions, like to habber­gions of yron: and the sound of their wings was like the sound of charets, when many horses run together in battell:

10 Also they had tayles like vnto Scorpions; and there were stings in their tayles; and their power was to hurt men fiue monethes.

11 The or­der of the powers of maliciousnesse: that they are subiect vnto one in­fernall king, whom thou mayest call in English the destroyer: who driueth the whole world both Iewes and Gentiles into the destruction that belon­geth vnto him selfe. And I cannot tell whether this name haue respect vnto the Etvmologicall interpretation of Hildebrand, by a figure often vsed in Scripture: which albeit it may otherwise be turned of the Germaines (as the sence of cōpound wordes is commonly ambiguous) yet in very deede it signi­fieth as much as if thou shouldest call him the firebrand, that is, he that set­teth on fire those that be faithfull vnto him. Now they had a King set ouer them, which [Page 31] is the Angell of the bottomlesse pit; whose name in Hebrew is Abaddon, and in Greeke is called Apollyon, that is, the destroyer.

12 A passage vnto the next point, and to the historie of the time fol­lowing. One wo is past, and behold, yet two woes come after this.

13 The sixt execution done vpon the world, by the tyrannicall powers thereof, working in the foure partes of the earth, that is, in most cruell manner executing their tyrannous dominion through the whole world: and killing the miserable people without punishment, which before was not lawfull for them to doe in that sort, as I shewed vpon the fourth verse. This narration hath two partes: a commaundement from God, in the four­teenth verse: and an execution of the commaundement, in the verses following. ¶ Then the sixt Angel blew the trumpet, The commaundement giuen by Christ him selfe, who is gouernour ouer all. and I heard a certaine voyce from the He alludeth to the altar of in­cēse, which stood in the courte which the priests were in, ouer a­gainst the Arke of the Couenant, hauing a vayle betwixt them. foure hornes of the golden altar, which is before God,

14 Saying to the sixt Angell, which had the trumpet; As if he should haue sayd, these hitherto haue bene so bounde by the power of God, that they could not freely runne vpon all men as themselues lusted, but were staved and restrained at that great floud of Euphrates, that is, in their spirituall Babylon (for this is a Periphrasis of the spirituall Babylon, by the limites of the visible Babylon long since o­uerthrowne) that they might not commit those horrible slaughters, which they long breathed after. Now, goe to, let loose those foure Angels, that is, administers of the wrath of God, in that number that is conuenient to the slaughtering of the foure quarters of the world: stirre them vp, and giue them the bridle, that rushing out of that Babylon of theirs, which is the seate of the wicked ones, they may flee vpon all the world, therein to rage and most licentiously to practise their tyrannie, as God hath ordeined. This was done when Gregorie the ninth by publique authoritie established for law, his owne Decretals; by which he might freely lay traynes for the life of simple men. For, who is it that seeth not that the lawes Decretall most of them are snares to catch soules withall? Since that time (O good God) how great slaughters haue there bene? how great massacres? All histo­ries are full of them: and this our age aboundeth with most horrible and monstrous examples of the same. Loose the foure Angels, which are bound at the great riuer Euphrates.

[Page 32] 15 The execu­tiō of the com­mandement, is in two pointes: one, that these butcherers are let lose, that out of their tower of the spirituall Baby­lon they might with furie run abroad tho­rough all the world, as well the chiefe of that crue which are most prōpt vnto all assayes: in this verse; as their multi­tudes, both most copious, of which a nū ­ber certaine is named for a number infinit, verse 16. and in themselues by all meanes fully furnished to hide and to hurt, vers. 17. as being armed with fire, smoke & brimstone, as appeareth in the colour of their armour which daze­leth the eyes of all men: and haue the strength of Lyons to hurt withall, from which (as out of their mouth) the firie, smokie, and stinking darts of the Pope are shot out, vers. 18. The other point is, that these butcherers haue effected the commaundement of God by fraude and violence, in the two verses fol­lowing. Thē the foure Angels were loosed, which were prepared at an houre, at a day, at a moneth, and at a yeare, to slay the third part of men.

15 And the number of the troupes of horse­men were twentie thousand times ten thousand: for I heard the number of them.

16 I also saw horses in a vision, and them that sate on them, hauing firie habbergions, and of Ia­cinth, and of brimstone; & the heads of the horses were as the heads of Lyōs: & out of their mouthes came forth fire and smoke and brimstone.

18 By these three was the third part of men killed, that is, by the fire, and by the smoke, and by the brimstone, which came out of their mouthes.

19 For their power is in their mouthes, and in their tayles: That is, they are harmefull euery way: on what part soeuer thou put thine hand vnto them, or they touch thee, they do hurt. So the for­mer are called Scorpions, verse 3. for their tayles are like vnto Ser­pents, hauing heads, wherewith they hurt.

20 Now remaineth the euent, (as I sayd vpon the first verse) which folowed of so many and so grieuous iudge­ments, in this most wicked world: namely an impenitent obfirmation of the vngodly in their impietie and vnrighteousnes, though they feele themselues most vehemētly pressed with the hād of God: for their obstinate vngodlines is shewed in this verse; and their vnrighteousnesse in the verse following. Hi­therto hath bene the generall historie of things to be done vniuersally in the whole world: which because it doth not so much belong vnto the Church of Christ: is therefore not so expressely distinguished by certaintie of time and other circumstances: but is wouen, as they say, with a slight hand. Also there is none other cause why the historie of the seuenth Angell is passed ouer in this place, thē for that the same more properly appertaineth vnto the histo­rie of the Church. But this is more diligently set out according to the times thereof, Chapter. 11. and 16. as shall appeare vpon those places. And the remnāt of the men which were [Page 33] not killed by these plagues, repented not of the workes of their hands, that they should not wor­ship diuels, and Psal. 115. 4. and 135. 15. images of gold and of siluer, and of brasse, & of stone, and of wood, which neither can see, neither heare, nor go:

21 Neither repented they of their murthers, nor of their sorceries, neither of their fornicati­on, nor of their theftes.


1 Another Angel appeareth clothed with a cloud, 2 holding a booke open, 3 and crieth out. 8 A voice from heauen commandeth Iohn to take the booke, 10 He eateth it. F. IVNIVS.

1 Now S. Iohn passeth vnto the other pro­pheticall histo­rie, which is of the Church of God, as I shew­ed that this book should be distinguished, chap. 4. 1. This storie reacheth hence vnto the two and twentieth chapter. And this whole chapter is but a transition from the common historie of the world, vnto that which is particular of the church. There are in this transi­tion or passage, two preparatiues, as it were, vnto this church storie, compri­sed in this whole chapter. One is the authoritie of Christ, reuealing his my­steries, and calling his seruant, vnto the seuenth verse. The other is S. Iohn his calling proper vnto this place, and repeated from before; vnto the end of the chapter. Authoritie is giuē vnto this reuelation, by these things: First, by the person of Christ, appearing from heauen in his habite and counte­nance, strong, readie, glorious, surueying all things by his prouidence, and gouerning them by his omnipotencie, verse 1. Secondly, that he brought not by chance, but out of a booke, this open reuelation set forth vnto the eye, to signifie the same vnto the sea, and land, as Lord ouer all, verse 2. Thirdly, that he offered the same not whispering or muttering in a corner (as false prophets doe) but crying out with a loud voice vnto them which sleepe: and with a lionish and terrible noise roused vp the secure: the verie thunders themselues giuing testimonie thereunto, verse 3. Lastly for that he confirmed all by an othe, verse 5. 6. 7. THen I saw Christ Iesus: see chap. 7. 2. another mightie Angel com­ming downe from heauen, clothed with a cloud; & the raine bow was ouer his head, & his face was as the sunne, & his feet as pillars of fire.

2 And he had in his hand a Namely a special booke of the affaires of Gods church. For the booke that conteineth things belonging vnto the whole world, is said to be kept with the creator, chap. 5. 1. but the booke of the church, with the redeemer, and out of this booke is taken the rest of the historie of this Apocalyps. little book open, and he set his right foote vpon the sea, and his left on the earth,

[Page 34] 3 And cried with a loud voice, as when a lyon roareth: and when he had cryed, seuen thunders vttered their voyces.

4 A godly care is laudable, but must be ioyned with knowledg. Therefore no­thing must be taken in hand but by calling; which must be expected and waited for of the godly. And when the seuen thunders had vtte­red their voyces, I was about to write: but I heard a voice from heauē saying vnto me, [...] [...] close. Seale vp those things which the seuen thunders haue spoken, and write them not.

5 And the Angel which I saw stand vpon the sea, & vpon the earth, This was a ge­sture vsed of one that sweareth. which men do yet now adayes vse. lift vp his hand to heauen,

6 And sware by him that liueth for euer­more; which created heauen, and the things that therein are, and the earth, and the things that therein are, and the sea, and the thinges which therein are, Neither time it selfe, nor the things that are in time: but that the world to cōe is at h [...]d, which is altogether of eternitie & be­yond all times. that There shall ne­uer be any more time. time should be no more.

7 But in the days of the Wherof cha. 11. 15. & 16. 17. voyce of the seuēth Angel, when he shall blow the trumpet, the my­sterie of God shalbe finished, as he hath declared to his seruants the Prophets.

8 The other part of this Ch. concerning the particular cal­ling of S. Iohn to the receiuing of the prophesie following: which is enioyned him, first by signe in three verses; then in plaine words, in the last verse. Vnto the set­ting forth of the signe belong these things: That S. Iohn is taught from hea­uen, to demand the booke of prophesie, in this verse: for these motions and desires God doth inspire: that demanding the booke, he is charged to take it in a figuratiue manner, the vse whereof also is expounded, verse 9. (as E­zech 2. vers. 9.) whence this similitude is borrowed: lastly, for that S. Iohn at the commandement of Christ tooke the booke; and found by experience that the same as proceeding from Christ was most sweet; but in that it fore­telleth the afflictions of the church, it was most bitter vnto his spirit. And the voyce which I heard frō heauen, spake vnto me againe and said, Go and take the litle booke which is open in the hand of the An­gel, which stādeth vpō the sea & vpon the earth.

9 So I went vnto the Angel, and said to him, Giue me the little booke. And he said vnto me, Take it, and eate it vp; and it shall make thy belly bitter, but it shall be in thy mouth sweet as hony.

10 Thē I took ye litle book out of the Angels hād, and did eat it vp; & it was in my mouth sweet as [Page 35] hony: but whē I had eatē it vp, my belly was bitter

11 A simple and plaine declara­tiō of the signe before going, witnessing the diuine calling of S. Iohn, and laying vpō him the necessitie thereof. And he said vnto me, Thou must pro­phecie againe before people and nations, and tongues, and many Kings.


1 The temple is commanded to be measured. 3 The Lord stir­reth vp two witnesses: 7 whom the beast murthereth, 9 and no man burieth them. 11 God raiseth them to life. 12 and calleth them vp to heauen, 13 The wicked are terrified. 15 By the trumpet of the seuenth Angel, the resurrection 18 and iudgement is described.

1 The authority of the intended reuelation being declared, together with the necessitie of that calling which was particularly imposed vpō Iohn: hereafter followeth the historie of the estate of Christ his church both conflicting or warfaring, & ouercomming in Christ. For both the true church of Christ is said to sight against that which is falsely so called, ouer the which Antichrist ruleth; Christ Iesus ouerthrowing Antichrist by the spirit of his mouth: and Christ is said to ouercome most gloriously vntill he shall slay Antichrist, by the ap­pearance of his comming, as the Apostle excellētly teacheth. 2. Thes. 2. 8. So this historie hath two parts: One of the state of the church conflicting with temptations, vnto the 16. chap. The other of the state of the same church, obteining victorie, thence vnto the 20. chap. The first part hath two mēbers, most conueniently distributed into their times, whereof the first conteineth an historie of the Christian church for 1260. yeres, what time the Gospel of Christ was, as it were, taken vp from amongst men into heauen: the second conteineth an historie of the same church vnto the victorie perfected. And these two members are briefly, though distinctly, propounded in this chap. but are both of them more at large discoursed, after in due order. For we vn­derstand the state of the church conflicting, out of chap. 12 & 13. and of the same growing out of afflictions, out of the 14. 15. & 16. chap. Neither did S. Iohn at vnwares ioyne together the historie of these two times in this chap. because here is spoken of prophesie, which all confesse to be but one: iust & immutable in the church, & which Christ commanded to be continual. The historie of the former time reacheth vnto the 14. vers. the latter is set downe in the rest of this chap. In the former are shewed these things: the calling of the seruants of God in 4. verses: the conflicts which the faithfull must godly vndergo in their calling, for Christ & for his church, thence vnto the 10. ver. and their resurrection, & receiuing vp into heauen, vnto the 14. verse. In the calling of the seruants of God, are mentioned two things: the begetting and setling of the church in two verses: and the education thereof in two other verses. The begetting of the church is here commended vnto S. Iohn by signe and by speech: the signe is a measuring rod; and the speech a comman­dement to measure the Temple of God, that is, to reduce the same vnto a new forme: because the Gentiles are alreadie entred into the Temple of Ierusalem, and shall shortly defile and ouerthrow the same vtterly. F. IVNIVS. THen was giuen me a reede, like vnto a [Page 36] rodde; and the Angel stoode by me, saying, Rise Either that of Ierusalem which was a figure of the church of Christ, or that heauenly exemplar, whereof verse 19. but the first liketh me better, and the things following doe all agree thereunto. The sence therefore is, Thou seest all things in Gods house, almost from the passion of Christ, to be disordered: and that not onely the citie of Ierusalem, but also the court of the Temple is trampled vnder foote of the nations, and of prophane men whether Iewes or straungers: and that onely the Temple, that is, the bodie of the temple, with the altar, and a small companie of good men which truely worship God, do now remaine, whom God doth sanctifie and con­firme by his presence. Measure therefore this, euen this true church, or ra­ther the true type of the true church, omitting the rest and so discribe all things from me, that the true church of Christ may be, as it were, a very little center: and the church of Antichrist as the circle of the center, euerie way in length and breadth compassing about the same: that by way of prophe­sie thou mayest so declare openly, that the state of the Temple of God, and the faithfull which worship him, that is of his church, is much more streight then the church of Antichrist. and mete the Temple of God, and the al­tar, and them that worship therein.

2 As if he should say, it belongeth nothing vnto thee, to iudge those which are without, 1. Cor 5. 12. which be innumerable: looke vnto those of the houshold onely, or vnto the house of the liuing God. But the He speaketh of the outer court, which was cal­led the peoples court, because all men might come into that. court which is without the tem­ple That is coun­ted to be cast out, which in measuring is refused as prophene. shut out, and mete it not: for it is giuen vn­to the To pro­phane persons, wicked, and vnbeleeuers, aduersaries vnto the Church. Gentiles; and the holy citie shall they tread vnder foote, Or a thousand two hundred and threescore dayes, as is said in the next verse: that is, a thousand two hundred and threescore yeeres, a day for a yeere, as often in Ezechiel and Daniel: which thing I noted before 2. 10. The beginning of these thousand two hundred and threescore yeeres, we account from the passion of Christ, whereby (the partition wall being bro­ken downe) we were made of two, one, Ephes 2. 14. I say one flocke vnder one shepheard, Ioh. 10. 16 & the end of these yeres precisely falleth into the Popedome of Boniface the eight, who a little before the end of the yeere of Christ 1294. entred the Popedome of Rome, in the feast of S. Lucie (as Bergomensis saith) hauing put in prison his predecessour Coelestinus, whom by fraude, vnder colour of oracle, he deceiued: for which cause, that was well said of him, Intrauit vt vulpes, regnauit vt leo, mortuus est vt canis. That is, He entred like a foxe, reigned like a lion, and died like a dog. For if from 1294. yeeres thou shalt take the age of Christ which he liued on the earth, thou shalt finde there remaineth iust 1260. yeares, which are mentioned in this place, and many others. two and fortie moneths.

[Page 37] 3 But I had rather translate it illud then illam, the temple then the cittie: for God saith I will giue that tem­ple, & commit it vnto my two witnesses, that is vnto the mi­nisters of the word, who are few indeed, weake and cō ­temptible: but yet two, that is of such a num­ber as one of them may helpe another, and one confirme the testimonie of another vnto all men, that from the mouth of two or three witnesses euerie word may be made good amongst men 2. Cor. 13. 1. I wil giue the same vnto my two wit­nesses, & they shal They shall exercise their office inioyned by me by the space of those thousand two hundred and sixtie yeares, in the middest of afflictions though neuer so lamentable; which is figuratiuely shewed by the mourning gar­ment. prophecie a thousād two hū ­dreth and threescore daies, clothed in sackcloth.

4 These That is, the ordinarie and perpetuall instruments of spiri­tuall grace, peace and light in my Church, which God by his onely power preserued in this Temple. So Zach. 4. 3. are the two oliue trees, and two candlestickes, standing before the God of the earth.

5 The power and efficacie of the holy ministerie, and which is truely E­uangelicall, is declared both in earth and in heauen, protecting the admi­nisters thereof, and destroying the enimies, in this verse, vertue indeede diuine, most mightily shewing forth it selfe in heauen, earth, and the sea, verse 6. as it is described 2. Cor. 10. 4. according to the promise of Christ, Mar. 16. 17. And this is the second place (as I said before) of the combats which the seruants of God must needes vnder goe in the executing of their calling, and of the things that follow the same combats. In the combats or conflicts are these things: to ouercome, in these two verses; to be ouercome and killed, verse 7. After the slaughter follow these things: that the carkas­ses of the godly are layd abrode, verse 8. being vnburied, are made a matter of scorne, together with cursing and bitter execrations, verse 9. and that therefore gratulations are publikely and priuately made. verse. 10. And if any man will hurt them, fire pro­ceedeth out of their mouthes, and deuoureth their enimies: for if any man will hurt them, thus must he be killed.

6 These haue power to shut vp heauen, that it raigne not in the dayes of their prophecying; and haue power ouer the waters to turne them into bloud, and to smite the earth with all maner plagues, as often as they will.

7 That is, when they haue spent those thousand two hundred and six­tie yeares mentioned verse 2. and 3. in publishing their testimonie according to their office. And when they haue When they haue done their message. finished their testi­monie, [Page 38] Of which af­ter, chap. 13. &c. That beast is the Romaine Empire, made long ago of ciuill, Ecclesiasticall: the chiefe head whereof was then Boni­face the eight, as I said before: who lifted vp himselfe in so great arrogancie (saith the author of Fasciculus temporum) that he called himselfe Lord of the whole world, as well in temporall causes as in spirituall. There is extant of that matter, written by the same Boniface, most arrogantly, shall I say, or most wickedly ca. vnam sanctam. extra. de maioritate & obedientia; and in the sixt of the decretals (which is from the same author) many things are found of the same argument. the beast that commeth vp out of the bottomles pit, shall He shall persecute most cruelly the holy men, and put them to death, and shall wound & pierce through with cursings, both their names and writings. And that this was done to verie manie godly men by Boniface and others, the histories do declare, especially since the time, that the odious and condemned name amongst the multitude, first of the brethren Waldenses or Lugdunenses, then also of the Fraticells, was pretended, that good men might with more approbation be masta [...]red. make war against them, & shall ouercome them, and kill them.

8 And their corpses shall lie in the That is, openly at Rome: where at that time was a most great con­course of people, the yeare of Iubilie being then first ordained by Boni­face vnto the same end, in the yeare of Christ one thousand three hun­dred, example whereof is read Chapter 1. Extra. de poenucntijs & remissio­nibus. So by on act he committed double iniurie against Christ, both aboli­shing his truth by the restoring of the type of the Iubilie, and triumphing ouer his members by most wicked superstition. O religious heart! Now, that we should vnderstand these things of Rome, S. Iohn himselfe is the author, both after in the seuenteenth Chapter almost throughout, and also in the circumscription now next following, when he saith, it is that great Citie (as Chapter 17. 18. he calleth it) and is spiritually tearmed Sodome and E­gypt: and that spiritually (for that must here againe be repeated from be­fore) Christ was there crucified. For the two first appellations signifie spi­rituall wickednesses: the latter signifieth the shew and pretence of good, that is, of Christian and sound religion. Sodome signifieth most licentious impietie and iniustice; Egypt most cruell persecution of the people of God; and Ierusalem signifieth, the most confident glorying of that Citie, as it were in true religion, being yet full of falshood and vngodlinesse. Now who is ig­norant that these things do rather and more agree vnto Rome, then vnto any other Citie? The commendations of the Citie of Rome for manie yeares past, are publikely notorious, which are not for me to gather toge­ther. This onely I will say, that he long since did verie well see what Rome is, who taking his leaue thereof vsed these verses: Roma vale, vidi, satis est vidisse: reuertarQuumleno, meretrix, scurra cinaedus aero. Now farewell Rome, I haue thee seene: it was inough to see:I will returne when as I meane, baud, harlot, knaue to be. streets [Page 39] of the great citie, which After a more secrete kind of meaning & vn­derstanding. spiritually is called So­dō & Egypt, Namely in his members, as also he said vn­to Saul, Act. 9. 5. where also our Lord was crucified.

9 And they of the people and kinreds, and tongues, & Gētiles shall see their corpses That is, for three yeeres & an halfe: for so manie yeeres Boniface liued after his Iubi­ley, as Bergo­mensis witnes­seth. three dayes and an halfe, and shall not suffer their car­kasses to be put in graues.

10 And the inhabitants of the earth, So much the more shall they by this occasiō exercise the iolities of their Iubilie. shall reioyce ouer them, & be glad; and shall send gifts one to another: because these two Prophetes The Gospel of Christ is the afflictiō of the world; & the ministerie therof, the sauour of death vnto death, to those that perish. 2. Cor. 2. 16. vexed them that dwelt on the earth.

11 The third place as I noted before, is of the ri­sing againe of the Prophets from the dead, and their carrying vp into hea­uen. For their resurrection is shewed in this verse; their calling and lifting vp into heauen, in the verse following. But after That is, what time God shall destroy that wicked Boniface. three daies & an halfe, That is, the Prophets of God shall in a sort rise againe, not the same in person (as they say) but in spirit; that is, in the power & efficacie of their ministerie, which S. Iohn expressed before vers. 5. and 6. And so the prophecy that is spoken of Elias, is interpreted by the Angel to be vnderstood of Iohn the Baptist, Luke 1. 17. For the same Boniface himselfe, who sought to kill and destroy them, was the fire of Gods mouth (which the holy ministerie sheweth and exhibiteth) deuoured, and died miserablie in prison, by the in­deuour of Sarra Columnensis, and Nogaretus a French knight, whom Philip the faire king of France sent into Italie but with a verie small power. the spirit of life cōming from God, shal enter into thē; & they That is, the most grieuous heat of afflictions and persecutions shall stay for a while, for the great amaze that shall arise vpon that sodaine and vnlooked for iudgement of God. shall stand vp vpon their feete: & great feare shall come vpon them which shal see them.

12 After this they heard a great voice from heauen, saying vnto them, Come vp hither. And They were called by God into heauen, and taken out of this malignant world, into the heauenly Church, which also lyeth hidden here in the earth, to exercise their calling secretly: as of whō this wretched world was vnworthy. Heb. 11. 38. For the Church of the wicked is by comparison called the earth or the world; & the Church of the godly, heauen. So in ancient time amongst the godly Israelits; so amongst the Iewes in the dayes of Manasses & other kings, whō the earth refused that heires of heauen, we reade that they lay hidden as heauen in the earth. [Page 40] they ascended vp to heauen in a cloud, Yet could they not hinder the secret ones of the Lord (as the psalmist cal­leth them, Psal. 83. 4.) but that they went on forward in his worke. and their enimies did see them.

13 Bergomēsis saith, in the yere of our Lord 1301 this yeare a blasing starre fore­telling great calamitie to come, appeared in heauen: in which yeare vp­on the feast of S. Andrew, so great an earth­quake suddenly arose, as neuer before: which also continuing by times, for many dayes, ouerthrew many stately houses. This saith he of the yeare next folowing the Iubilie: which S. Iohn so many ages before, expressed as it were word for word. And the same houre was a great earth­quake, and the tenth part of the citie fell, and in the earthquake was slain in number seuen thou­sand men: and the rest were sore feared, They were in deed broken with present astonishmēt of mind, but did not earnestly repent as they ought to haue done. and Glorified God by confessing his Name. gaue glorie to the God of heauen.

14 He passeth vnto the second historie, which is the second part of this Chapter. S. Iohn calleth these the second and third wo, hauing respect vnto Chap 9. 12. The second wo is past, and behold the third wo will come quickly.

15 Of whose sounding the trumpet Christ expresly foretold. ch. 10. 7. & this is the second part of this chap. containing a general historie of the Christian Church, frō the time of Boniface the 8. vnto the cōsummatiō of the victory declared by voice from heauen. In this historie there are three branches: a preparation by the sound of the Angels trumpet: a narration by the voyces of heauenly Angels & Elders: and a confirmation by signe. Then the seuenth Angel blew the trum­pet, & there were great voyces in heauen saying, The nar­ration hath 2. parts; an acclamation of the heauēly creatures, in this vers. and, both an adoration by all the Elders, vers. 16. & also a most ample thanks gi­uing, ver. 17. 18. The sence of the acclamation is, Now the Lord is entred on his kingdom, & hath restored his Church, in which most mightily recouered from the profanation of the Gentiles, he may glorifie him self. Namely, that, which the Lord ordained when first he ordained his Church, that the faith of the Saints doth now behold as accōplished. The kingdomes of this world are our Lords, and his Christs, who shall raigne for euermore.

16 As before 7. 11. This gi­uing of thāks is altogether of the same cōtent with the words going before. And the foure and twentie Elders, which sate before God on their thrones, fel vpon their faces, and worshipped God,

17 Saying, We giue thee thankes, Lord God almightie, Which art, and which wast, and which art to come: for that thou hast taken vnto thee thy great might, and hast entred thy kingdome.

[Page 41] 18 A speech of the Hebrew lā ­guage, as much to say, as, the Gentiles being angry, thine in­flamed wrath came vpon thē, and shewed it selfe frō heauē, occasioned by their anger and furie. And the Nations were angrie, and thy wrath is come, and the time of the dead, that they should be iudged, and that thou shouldest giue reward vnto thy seruants the Prophetes, and to the Saintes, and to them that feare thy Name, both small and great, and shouldest destroy them, which destroy the earth.

19 Then the temple of God was This is the confirmatiō of the next prophecie before going by signes exhibited in hea­uen, and that of two sortes, where of some are visible, as the passing away of of the heauen, the opening of the Temple, the Arke of the couenant appea­ring in the Temple, & testifying the glorious presence of God, and the light­nings: others apprehended by eare and such more dull sences, which beare witnesse in heauen and in earth to the truth of the iudgements of God. opened in heauē, & there was seen in his Tēple the Arke of his couenant: & there came lightnings, & voyces, and thundrings, and earthquake, and great hayle.


1 A womā 2 appeareth trauelling with child, 4 whose child F. IVNIVS. the Dragon would deuour, 7 but Michaell ouercommeth him, 9 and casteth him out, 13 & the more he is cast downe & vanquished, the more fiercely he exerciseth his subtleties.

1 Hitherto hath bene the generall pro­phecie, com­prehended in two partes, as I shewed vpon the 11. chapter. Now shalbe declared the first part of this prophecie, in this & the next chap and the latter part in the 14. 15. and 16. chapters. Vnto the first part, which is of the conflicting or militant Church, belong two things: The beginning and the progresse of the same in conflictes and Christian cōbats Of which two, the beginning or vpspringing of the Church is described in this chap. & the progresse thereof in the chap. following. The beginning of the Christian Church we define to be from the first moment of the cōception of Christ, vntil that time wherein this Church was as it were weyned and taken away frō the breast or milk of her mother: which is the time when the Church of the Iewes with their Citie & Temple was ouerthrowne by the iudgement of God. So we haue in this chapter the storie of 69. yeares & vpwardes. The partes of this chap. are 3. The first is, the historie of the conception & bearing in wombe, in 4. verses. The second, an historie of the birth, frō the 5. vers. vnto the 12. The third is, of the woman that had brought forth, vnto the end of the chap. And these seuerall parts haue euery one their cōflictes. Therfore in that first part are two things contained, one the cōception & bearing in wōbe, in 2. verses: & another of the lying in waite of the Dragon against that which should be brought forth, in the next 2. verses. In the first point are these things; the description of the mother, vers. 4. and of the dolours of childbirth, vers. 2. all shewed vnto Iohn from heauen. ANd there appeared a great wonder in hea­uen: [Page 42] A type of the true and holie Church, which then was in the Nation of the Iewes. This Church (as is the state of the holy Church Catholike) did in it selfe shine about with glo­ry giuē of God, troad vnder feete mutabili­tie and chāge­ablenesse, and possessed the kingdome of heauen as the heire thereof. A woman clothed with the Sunne, and the Moone was vnder her feete, and vpon her head a crowne of twelue starres.

2 And For this is that barren woman that brought not forth, of which Esa. 54. 1. & Gal. 4 27. she cried out for good cause, & was tormented at that time; when in the iudgement of all she see­med neare vnto death, and in manner ready to giue vp the ghost, by reason of her weakenesse and pouerrie. being with child, she cried trauel­ling in birth, & was pained ready to be deliuered.

3 And there appeared another wonder in heauen: That is, the deuill or Satan (as is de­clared, verse 9) mightie, angrie, and full of wrath. for behold a great red Dragon hauing Thereby to withstand those seuen Churches before spoken of, that is, the Catholique Church; and that with kinglie furniture and tyrannicall magnificence, signified by the crownes set vpon his heades, as if the same without controuersie belonged vnto him by proper right: as also he boasted vnto Christ, Mat. 4. 9. See after, vpon chap. 13. 1. seuen heads, & More then are the hornes of the Lambe, or then the Churches are: so well furnished doth the tyrant brag himselfe to be, vnto all manner of mischief. ten hornes, and seuen crownes vpon his heads:

4 After the description of Satan followeth his actions that is, his battell offered vnto the Church, partly to that which is visible, wherein the wheat is mingled with the chaffe, and the good fish with that which is euil; a good part hereof, though in appearāce it shined as the starres shine in heauen, he is sayd to thrust downe out of heauen, and to peruert: for if it were possible, he would peruert euen the elect, Mat. 24. 24. and partly to the elect members of the holy Catholique Church, in the second part of this verse. Many therefore of the members of the visible Church (saith S. Iohn) he ouerthrew and triumphed vpon them. His taile drew the third part of the starres of heauen, and cast them to the earth. And the Dragon He withstood that elect Church of the Iewes, which was now readie to bring forth the Christian Church, and watched for that she should bring forth. For the whole Church, and whole bodie is compared vnto a woman: and a part of the Church, vnto that which is brought forth, as we haue noted at large vpon Cant. 7. 6. stood before the womā, which was rea­die to be deliuered, Christ mysticall (as they call him) that is, the whole Church, consi­sting of the person of Christ as the head, and of the body vnited thereunto by the spirite, so is the name of Christ taken. 1. Cor. 12. 12. to deuour her child, when she had brought it forth.

[Page 43] 5 The second history is of the Church deliue­red of child: in which first the consideration of the child borne, & of the mother is des­cribed in two verses: second­ly the battaile of the Dragon against the young child, & the victorie ob­teined against him, in three verses following: last of all is sung a song of victorie, vnto the twelfth verse. Now S. Iohn in consideration of the child borne, noteth two things; for he both describeth him, and his station or place in this verse. So she brought foorth a That is, Christ the head of the Church ioyned with his Church (the beginning, roote, and foundation whereof is the same Christ) indowed with kinglie power, and taken vp into heauen out of the iawes of Satan (who as a Serpent did bite him vpon the crosse) that sitting vpon the coelestrall throne he might reigne ouer all. man child, which should rule all Nations with a rod of yron: and her child was taken vp vnto God and to his throne.

6 The Church of Christ which was of the Iewes, after his Assumption into heauen, hid it selfe in the world as in a wil­dernesse, trusting in the onely defence of God, as witnesseth S. Luke in the Actes of the Apostles. And the woman fled into the wildernes, where she hath a place prepared of God; that Namely the Apostles and seruantes of God, or­deined to feede with the word of life, the Church collected both of Iewes and Gentiles; vnlesse any man will take the word alerent, impersonally, af­ter the vse of the Hebrwes, in steed of aleretur: but I like the first better. For he hath respect vnto those two Prophets, of whom chapter 11. 3. as for the meaning of the 1260. dayes, looke the same place. they should feed her there a thousand, two hundreth and three score dayes.

7 And there was a battell fought in hea­uen, Christ the Prince of Angels, and head of the Church, who beareth that yron rod, verse 5. See the notes vpon Dan. 12 1. In this verse is a description of the battell; and of the uictorie, in the two verses following. The Psalmist had respect vnto this battell, Psal 68. 19. and Paul, Ephes. 4. 8. & Col. 2. 15. Michaell and his Angels fought against the Dragon, and the Dragon fought and his An­gels.

8 The description of the victorie, by denying of one thing in this verse, and by affirming the cō ­trary in the next verse. As that Satan gained nothing in heauen, but was by the power of God throwen down into this world, wherof he is prince: Christ himselfe and his elect members standing still by the throne of God. But they preuailed not, neither was their They were cast out, so that they were neuer seene in heauen any more. place found any more in heauen.

9 And that great Dragō was cast out, that old serpent, which is called the deuil and Satā, which deceiueth all the world: he was euen cast into the [Page 44] earth, and his Angels were cast out with him.

10 Then I heard a loud voyce in heauen, say­ing, The song of victorie or triumph, containing first, a proposition of the glorie of God and of Christ, shewed in that victorie: secondly it con­taineth a reason of the same proposition, taken from the effects, as that the enemie is ouercome in battell, in this verse, and that the godly are made conquerours (and more then conquerours, Rom. 8. 37.) verse 11. Thirdly a conclusion, wherein is an exhortation vnto the Angels, and Saints; & vnto the world a Prophecie of great miserie, and of destruction procured by the deuill against mankinde, lest himselfe should shortlie be miserable alone, verse 12. Now is come saluation, and strength, & the kingdome of our God, & the power of his Christ: for the accuser of our brethrē is cast down, which accused them before our God day and night.

11 But they ouercame him by the bloud of that Lambe, and by that word of their testimony, and they He is sayd in the Hebrew tōgue, to loue his life, that estee­meth nothing more precious then his life: and on the other side, he is sayd not to loue his life, who doubteth not to hazard is, when­soeuer neede re­quireth. loued not their liues vnto the death.

12 Therefore reioyce, ye heauens, and ye that dwell in them. Wo to the inhabitāts of the earth, and of the sea: for the deuill is come downe vnto you, full of great wrath, knowing that he hath but a short time.

13 Now when The third part: an historie of the woman deliuered, consisting of two members, the present battell of Satan against the Christian Church of the Iewish Nation, in foure verses: and the battell intended against the seede thereof, that is, against the Church of the Gentiles, which is called holy by reason of the Gospell of Christ, in the two last verses. the Dragon saw that he was cast downe vnto the earth, he persecuted the wo­man which had brought forth the man child.

14 That is, being strengthened with diuine power, and taught by oracle, she fled swiftly from the assault of the deuill, and from the common destru­ction of Ierusalem, & went vnto a solitarie Citie beyond Iordan called Pella, as Eusebius telleth in the fift Chapter of the third booke of his Ecclesiasti­call historie: which place God had commaunded her by Reuelation. But to the woman were giuē two wings of a great Eagle, that she might flie from the pre­sence of the Serpent into the wildernesse, into her place, where she might be nourished for a Into that place which God had appointed for her. [Page 45] That is for three yeares & a halfe: so the same speach is takē Dan. 7. 25. This space of time is recko­ned in manner frō that last & most grieuous rebellion of the Iewes, vnto the destruction of the Citie and tēple: for their defectiō or fal­ling away began in the 12. yeare of Nero; before the beginning whereof, ma­ny foresignes and predictions were shewed from heauen, as Iosephus wri­teth lib. 7. cap. 12. and Hegesippus lib. 5. cap. 44. amongest which this is verie memorable, that in the feast of Pentecost not onely a great sound and noyse was heard in the Temple, but also a voyce was heard of many out of the Sanctuarie, which cried out vnto all. Let vs depart hence. Now three yeares and a halfe after this defection was begun of the lewes, and those wonders happened, the Citie was taken by force, the Temple ouerthrowne, and the place forsaken of God: and this compasse of time S. Iohn noted in this place. time, and times, and halfe a time.

15 That is, he inflamed the Romanes and Nations, that they persecu­ting the Iewish people with cruell armes, might by the same occasion inuade the Church of Christ, now departed from Ierusalem and out of Iudaea. For it is an vsuall thing in Scripture, that the raging tumultes of the Nations should be compared vnto waters. And the Serpent cast out of his mouth water after the woman, like a flood; that he might cause her to be caried away of the flood.

16 That is, there was offered in their place other Iewes, vnto the Romanes & nations raging against that people: and it came to passe thereby that the Church of God was saued whole from that violēce; that most raging floud of persecutiō which the Dragō vomited out being altogether spent in the destructiō of those other Iewes. But the earth holpe the woman, and the earth opened her mouth, and swalowed vp the flood, which the dragō had cast out of his mouth.

17 Being set on fire by this meanes, he began to be more mad, & because he perceiued that his purpose against the Christiā Church of the Iewish rēnant was come to naught: he resolued to fall vpō her seed, that is, the Church gathered also by God of the Gentiles, & the holy members of the same. And this is that o­ther branch, as I said vpō the 13. ver. in which the purpose of Satā is shewed, ver. 17 and his attēpt. ver. 18. Thē the dragon was wroth with the wo­man: and went to make warre with the rēnant of her seed, which keepe the cōmandemēts of God, and which haue the testimonie of Iesus Christ.

18 That is, as a most mightie tēpest he rushed vpō the whole world (whose Prince he is) to raise the floudflous & prouoke the natiōs, that they might by their furious billowes tosse vp & down, driue here & there, & finally destroy the Church of Christ with the holy mēbers of the same. But the prouidēce of God resisted his attēpt, that he might fauour the Church of the Gētiles yet tēder & as it were greene. The rest of this story of the Dragō is excellētly prosecuted by the Apostle S. Iohn hereafter in chap. 20. For here the dragō endeuoring to do mischief, was by God cast into prisō. And he stood on the sea sand.


1 The beast with many heades is described, 8 which draw­eth the most part of the world to Idolatrie. 11 The other beast rising out of the earth. 15 giueth power vn­to him.

1 The Apostle hauing decla­red the springing vp of the Christian Church, and the state of that Church from which ours taketh her beginning, doeth now passe vnto the storie of the progresse thereof, as I shewed in the entrance of the former Chap. And this historie of the progresse of the Church and the battailes thereof, is set downe in this Chapter, but distinctly in two partes; one is of the ciuill Ro­mane Empire, vnto the tenth verse. Another of the body Ecclesiasticall or Propheticall, thence vnto the end of the Chapter. In the former part are shewed these things: First the state of that Empire, in foure verses; then the actes thereof, in three verses; after, the effect, which is exceeding great glorie, verse 8. And last of all is commended the vse: and the instruction of the godly against the euils that shall come from the same, verse 9. 10. The historie of the state, containeth a most ample description of the beast first intire, verse 1. 2. and the restored after hurt, verse 3. 4. F. IVNIVS. THen I saw a beast rise On the sand whereof stood the deuill practising new tempests against the Church, in the verse next before going: what time the Empire of Rome was endangered by domesticall dissentions, and was mightily tossed, hauing euer and anone new heads, and new Emperours. See after, 17. 8. out of the sea, which had seuen heads, and Hauing the same instruments of power, prouidence, and most expert gouernement, which the Dragon is sayd to haue had. Chapter 12. 3. ten hornes, and We read in the 12. Chapter and 3. verse, that the Dragon had seuen crownes set vpon seuen heads: because the thiefe auoucheth himselfe to be the proper Lord and Prince of the world: but this beast is sayd to haue ten crownes, set vpon seuerall not heades but hornes: because the beast is beholden for all vnto the Dragon, verse 2. and doth not otherwise raigne, then by law of subiection giuen by him, namely, that he employ his hornes against the Church of God. The speach is taken from the auncient cu­stome and forme of deali [...] in such case: by which they that were absolute kings did weare the diad [...]me vpon their heades; but their vassals and such as raigned by grace from them, wore the same vpon their hoodes; for so they might commodiously lay downe their diademes when they came into the presence of their Soueraignes: as also the Elders are sayd, when they a­dored God which sate vpon the throne, to haue cast downe their crownes before him. Chapter 4. 10. vpon his hornes were ten crownes; & vpon [Page 47] his heads Contrarie to that, which God of old cō ­manded should be written in the head peece of the high Priest, that is Sanctitas Ieho­uae. Holinesse vnto the Lord. The name of blasphemie imposed by the Dra­gon, is (as I thinke) that which Saint Paule saith in the second Chapter of his second Epistle to the Thessalonians verse 4. He sitteth as God, and boa­steth him selfe to be God. For this name of blasphemie both the Romane Em­perours did then challenge vnto themselues, as Suetonius and Dion doe re­port of Caligula and Domitian: and after them the Popes of Rome did with full mouth prefesse the same of themselues; when they challenged vnto themselues soueraignetie in holy things; of which kinde of sayings the sixt booke of the Decretals, the Clementines, and the Extrauagants, are very full. For these men were not content with that which Anglicus wrote in his Poëtria, (the beginning whereof is, Papa stupor mundi. The Pope is the won­der of the world) Nec Deus es, nec homo; sed neuter es inter vtrumque. Thou art not God, ne art thou man, but neuter mixt of both; as the glose witnesseth vpon the fixt booke: But they were bold to take vnto themselues the very name of God, and to accept it giuen of others: according as almost an hun­dred and twentie yeares since, there was made for Sixtus the fourth when he should first enter into Rome in his dignitie Papall, a pageant of triumph, and cunningly fixed vpon the gate of the Citie he should enter at, hauing written vpon it this blasphemous verse. Oraclo vocis mundi moderaris habenas,Et merito in [...]erris crederis esse Deus. By oracle of thine owne voyce the world thou gouernst all,And worthely a God on earth, men thinke and do thee call. These and sixe hūdred the like who cā impute vnto that modestie where­by good men of old would haue themselues called the seruauntes of the seruauntes of God? Verely either this is a name of blasphemie: or there is none at all. the name of blasphemie.

2 And this beast which I saw, was Swift as the Leopard, easily clasping all things, as the Beare doth with her foote, and tearing and deuouring all things with the mouth as doth the Lyon. like a Leopard, and his feete like a beare, & his mouth as the mouth of a Lyon: That is, he lent the same vnto the beast to vse when he percei­ued that himselfe could not escape, but must needes be taken by the hand of the Angell, and cast into the bottomlesse pit, Chapter 20. yet did he not so abandon the same vtterly from himselfe, but that he might vse it as long as he could. and the Dragon gaue him his power, and his throne, and great autho­ritie.

[Page 84] 3 This is the other place that appertai­neth to the des­cription of the beast of Rome: that be­sides that na­turall digni­tie, and ampli­tude of the Ro­maine Empire, which was sha­dowed in the two former verses, there was added this also as miracu­lous, that one head was wounded, as it were, vnto death, and was healed againe, as from heauen, in the sight of all men. This head of Nero the Em­perour, in whom the race of the Caesars fell from the Imperiall dignitie, and the gouernment of the Common weale was translated vnto others: in whose handes the Empire was so cured and recouered to health, as it seemed vnto all so much the more deepelie rooted and grounded fast, then euer before. And hence followed those effectes, which are next spoken of: First, an admiration of a certaine power, as it were, sacred and diuine, sustei­ning the Empire and gouerning it: Secondly, the obedience and submission of the whole earth, in this verse: Thirdly, the adoration of the Dragon, and most wicked worshipping of deuils, confirmed by the Romane Emperours: Lastly, the adoration of the beast himselfe, which grew into so great estima­tion, as that both the name and worship of a God was giuen vnto him, verse 4. Now there were two causes which wrought in the mindes of men this Re­ligion: the shew of excellencie, which bringeth with it reuerence: and the shew of power inuincible, which bringeth feare. Who is like (say they) vnto the beast? Who shalbe able to fight with him? And I saw one of his heades as it were wounded to death; but his deadly wound was healed; and all the world wondred and followed the beast.

4 And they worshipped the Dragon which gaue power vnto the beast; and they worshipped the beast, saying, Who is like vnto the beast! who is able to fight with him!

5 The second member conteining an historie of the actes of the beast, as I sayd verse 1. The historie of them is concluded in two pointes, the beginning, and the manner of them. The beginning is the gift of the Dragon, who put and inspired into the beast both his im­pietie against God, and his immanitie and iniustice against all men, espe­ciallie against the godlie and those that were of the houshold of faith, verse 5. The manner of the actes or actions done, is of two sortes; both im­pious in minde, and blasphemous in speach against God, his Church, and the godlie, verse 6. and also most cruell and iniurious in deedes, euen such as are done of most raging enemies, and of most insolent and proud conquerours, verse 7. And there was giuen vnto him a mouth, that spake great things and blasphemies; and power was giuen vnto him, Namely his actions, and manner of dealing. As concerning those 42. monethes, I haue spoken of them before chapter. 11. 2. to doe for two and fourtie monethes.

6 He therfore opened his mouth vnto blasphe­mie [Page 49] against God, to blaspheme his Name, That is, the holy church, the true house of the liuing God. and his tabernacle, That is, the godly in seue­rall, who hid themselues frō his crueltie. For this bloodie beast, surchar­ged those holy soules most fals­ly with innume­rable accusati­ons, for the name of Christ, as we reade in Iustine Martyr, Tertullian, Ar­nobius, Minutius, Eusebius, Augustine, and others: which example the la­ter times followed most diligently, in destroying the flocke of Christ: and we in our owne memorie haue found by experince, to our incredible griefe. Concerning heauen, See chapt. 11. 12. and them that dwell in hea­uen.

7 It was also giuen vnto him to make warre with the Saints, and to ouercome them; and power was giuen him ouer euerie kinred, and tongue, and nation.

8 Therefore all that dwell vpon the earth, shall worship him, That is, such as are not from euerlasting elected in Christ Iesus. For this is that Lambe slaine, of which chapt. 5. 6. These words I doe, with Aretas, distinguish in this manner: Whose names are not written euen from the laying of the foundati­ons of the world, in the booke of life, of the Lambe slaine: and this distin­ction is confirmed by a like place, hereafter, chapt 17. 8. whose names are not writ­ten in the booke of life of that Lambe, which was slaine from the beginning of the world.

9 The con­clusion of this speech of the first beast, consisting of two parts, An exhor­tation to attentiue audience, in this verse: and a foretelling, which partly conteineth threatnings against the wicked, and partly comfortes for those which in patience and faith shall waite for that glorious comming of our Lord and Sauiour Christ, verse 10 If any man hath an eare, let him heare.

10 If any lead into captiuitie, he shall go into captiuitie: Gen. 9 6. Matth. 26. 52. if any kill with a sword, he must be killed by a sword: here is the patience and the faith of the Saintes.

11 The second member of the visi­on, concerning the Ecclesiasticall dominion, which in Rome succeeded that which was politique, and is in the power of the corporation of false pro­phets, and of the forgers of false doctrine. Wherefore the same beast, and the same bodie or corporation is called of S. Iohn by the name of false pro­phet, chapt. 16. 13. & 19. 20. The forme of this beast is first described, in this verse, then his acts, in the verses following: and the whole speech is concluded in the last verse. This beast is by his breed, a sonne of the earth (as they say) obscurely borne, and by litle and litle creeping vp, out of his abiect estate. Then I sawe an other beast com­ming [Page 50] vp out of the earth, That is, in shew he sēbled the Lambe (for what is more milde, or more humble then to be the seruant of the seruants of God?) but in deed he played the part of the Dragon, and of the Wolfe. Matth. 7. 15. For euen Satan changeth himselfe into an Angel of light, 2. Cor. 11. 14. and what should his honest disciples and seruants do? which had two hornes like the Lambe, but he spake like the dra­gon.

12 The historie of the actes of this beast, containeth in summe three things, hypocrisie, the witnesse of miracles, and tyrannie: of which the first is noted in this verse, the second in the three verses following; the third in the sixteenth and seuenteenth verses. His hypocrisie is most full of leasing, wher­by he abuseth both the former beast and the whole world: in that albeit he hath by his cunning, as it were by lime, made of the former beast a most miserable [...] or anatomie, vsurped all his authoritie vnto him selfe, and most impudently exerciseth the same in the sight and view of him: yet hee carrieth him selfe so, as if he honoured him with most high honour, and did in verie good trueth cause him to be reuerenced of all men. And doth exercise the power of the first beast before him, and causeth the earth, and them which dwell therein, For vnto this beast of Rome, which of a ciuill Empire is made an Ecclesiasticall hierarchie, are giuen diuine honors, and diuine authoritie: so far, as he is beleeued to be aboue the Scriptures, which the glosse vpon the Decretals declareth by this deuillish verse, ‘Articulos soluit, synodumque facit generalem.’ That is, He changeth the Articles of faith, and giueth authoritie to generall Counselles. Which is spoken of the Papall power. So the beast is by birth, foun­dation, seate, and finally substance one: onely the Pope hath altered the forme and manner thereof, being him selfe the head both of that tyran­nicall Empire, and also of the false prophets: for the empire hath he taken vnto him selfe, and thereunto hath added this cunning deuise. Now these wordes whose deadly wound was cured, are put here for distinction sake, as also sometime afterwards: that euen at that time the godly readers of this prophecie might by this signe be brought to see the thing as present: as if it were said; that they might adore this verie Empire that now is, whose head we haue seene in our owne memorie to haue bene cut off, and to be cured againe. to wor­ship the first beast, whose deadly wound was hea­led.

[Page 51] 13 The second point of the things done by the beast is the credite of great wonders or mi­racles, apper­taining to the strengthening of this impietie; of which signes some were giuen from a­boue, as it is said that fire was sent downe from heauen by false sorcerie, in this verse. Others were shewed here below in the sight of the beast, to e­stablish idolatrie, and deceiue soules: which part S. Iohn setteth forth, be­ginning (as they say) at that which is last; in this manner: First the effect is declared in these words. He deceiueth the inhabitants of the earth. Secondly, the common maner of working, in two sorts: one of miracles, For the signes which were giuen him to do in the presence of the beast; the other of the words added vnto the signes, and teaching the idolatrie confirmed by those signes, Saying vnto the inhabitants of the earth, that they should make an image vnto that beast which &c. Thirdly, a speciall manner is declared, That it is giuen vnto him to put life into the image of the beast: and that with such a kinde of quickning that the same both speaketh by aunswere vnto those that aske counsell of it, and also pronounceth death against all those that do not obey nor worship it: all which things often times by false miracles through the procurement and inspiration of the diuell, haue bene effected and wrought in images. The histories of the Papists are full of examples of such miracles, the most of them fained, many also done by the deuill in images, as of old in the serpent, Genes. 3. 1. By which examples is confir­med not the authoritie of the beast, but the truth of God and of these pro­phesies. And he doth great wonders, so that he maketh fire to come downe from heauen on the earth, in the sight of men;

14 And deceiueth them that dwell on the earth, by reason of the signes, which were giuen to him to do in the sight of the beast; saying to them that dwell on the earth, that they should make an That is, images, by enallage or change of the number; for the worship of them euer since the second councell of Nice, hath bene or­deined in the church by publique credite and authoritie, contrarie vnto the law of God. image of the In the Greeke the word is of the datiue case, as much to say, as vnto the worship, honour and obeying of the beast; for by this maintenance of images, this pseudopropheticall beast doth mightily profit the beast of Rome, of whom long ago he receiued them. Wherefore the same is hereafter very fitly called the image of the beast, for that ima­ges haue their beginning from the beast, and their forme or manner from the will of the beast, and haue their end and vse fixed in the profit and com­moditie of the beast. beast, which was wounded of the sword, and did liue againe.

15 And of this miracle of the images of the beast (that is, which the beast hath ordeined to establish idolatry) which mira­culously speake, and giue iudgement, or rather marueilously, by the fraud of the false prophets, the Papists books are full fraighted. And it was giuen to him to giue To giue life, as Iannes & I am­bres imitated the wonders that Moses wrought. life [Page 52] vnto the image of the beast, and that the image of the beast should speake; and to cause that as many as would not worship the image of the beast, should be killed.

16 The third place, is a wic­ked and most insolent tyran­nie, as was said before, vsurped ouer the per­sons of men, in this verse; and ouer their goods and actions, in the next verse. For he is said, both to bring vpon all person a tyrannous seruitude, that as bondslaues they might serue the beast: and also to exercise ouer all their goods and actions, a pedlerlike abuse of indulgences and dispensa­tions (as they tearme them) amongst their friends; and against others, to vse most violent interdictions, and to shoote out cursings, euen in naturall and ciuill, priuate and publike contractes, wherein all good faith ought to haue place. Also he maketh all, both small & great, rich and poore, free and bond, to receiue That is, their Chrisme, by which in the Sacrament (as they call it) of Confirmation, they make seruile vnto themselues, the persons and do­ings of men, signing them in their forehead and hands: and as for the signe lest by Christ (of which Chap. 7. 3.) and the holy Sacrament of Baptisme they make as void. For whom Christ hath ioyned vnto him selfe by Bap­tisme, this beast maketh challenge vnto them by his greasie chrisme, which he doubteth not to preferre before Baptisme, both in authorite and in efficacie. a The marke of the name of the beast. marke in their right hand or in their fore­heads:

17 And that no man may That is, haue any free trafficke, or entercourse with men, but they onely which shall haue this annointing and consecration of clerkly tonsure, as they call it. Read Grarian de consecrat. distinct. 5. c. omnes; cap. spiritus &c. of these matters. buy or sell, saue he that hath the Here the false prophets doe require three things, which are set downe in the order of their greatnesse, a character, a name, and the num­ber of the name. The meaning is, that man that hath not, first their an­nointing and clericall tonsure or shauing; secondly holy orders, by recei­uing whereof is communicated the name of the beast; or finally hath not attained that high degree of pontificiall knowledge, and of the lawe (as they call it) Canonicall, and hath not as it were made vp in accompt and cast the number of the mysteries thereof: for in these things consisteth the number of that name of the beast. And this is excellently set foorth in the next verse. marke, or the name of the beast, or the number of his name.

[Page 53] 18 That is, in this number of the beast con­sisteth that popish wisedome, which vnto them seemeth the greatest of all others. In these words S. Iohn expoundeth that saying which went before of the number of the beast, what it hath aboue his marke or accognisance, and his name. These things (saith S. Iohn) the marke and name of the beast, doe easily happen vnto any man: but to haue the number of the beast, is wisdome: that is, onely the wise and such as haue vnderstanding can come by that number; for they must be most illuminated doctours that attaine thereunto: as the words following do declare. Here is wisdome. Let him yt hath vnderstā ­ding coūt the nūber of the beast: for it is the How great & of what denomination this nūber of the beast is, by which the beast accounteth his wisdome, S. Iohn declareth in these words; Doest thou demand how great it is? it is so great that it occupieth the whole man; he is alway learning and neuer commeth vnto the knowledge thereof: he must be a man in deede that doth attaine vnto it. Askest thou of what denomination it is? verily it standeth of sixe throughout, and perfectly ariseth of all the parts thereof in their seuerall denominations (as they terme them:) it standeth of sixe by vni­ties, tennes, hundreds, &c. so as there is no one part in the learning and order pontificiall, which is not either referred vnto the head, and, as it were, the top thereof, or contained in the same: so fitly doe all things in this hierar­chie agree one with another, and with their head. Therefore that cruell beast Boniface the eight doth commend by the number of six those decre­tals which he perfected: in the proaeme of the sixt booke. Which booke (saith he) being to be added vnto fiue other bookes of the same volume of decretals, we thought good to name Sextum, the sixt; that the same volume by addition thereof, containing a senario, or the number of sixe books (which is a number per­fect) may yeeld a perfect forme of menaging all things, and perfect discipline of behauiour. Here therefore is that number of the beast, who powreth from himselfe all his parts, and bringeth them all backe againe vnto himselfe by his discipline in most wise and cunning manner. If any man desire more of this, let him search the gloze vpon that place. I am not ignorant that other interpretations are brought vpon this place: but I thought it my dutie, with the good fauour of all, and without the offence of any, to propound mine o­pinion in this point. And that for this cause especially, for that it seemed vnto me neither probable nor like to be true, that the number of the beast, or of the name of the beast, should be taken as the common sort of inter­preters do take it. For this number the beast teacheth, giueth out, imprin­teth, as a publique marke of such as be his; and esteemeth that marke a­boue all others, as the marke of those whom he loueth best. Now those o­ther expositions seeme to be farre remoued from this propertie and condi­tion of that number: whether you respect the name Latinus, or Titan or anie other. For these the beast doth not teach, nor giue foorth, nor imprint, but most diligently forbiddeth to be taught, and audaciously denieth: he ap­proueth not these, but reproueth them: and hateth them that thinke so of this number, with an hatred greater then the hatred of Vatinius. nū ­ber [Page 54] of a man: and his number is sixe hundreth, sixtie and sixe.


1 The Lambe standeth on mount Sion, 4 with his chast wor­shippers. 6 One Angel preacheth the Gospel: 8 an other foretelleth the fall of Babylon: 9 the third warneth that the beast be auoyded. 13 A voyce from heauen pronounceth thē happie who die in the Lord. 16 The Lords sickle is thrust into the haruest. 18 and into the vintage.

1 The historie of the church of Christ being finished for more then a thousand and three hundreth yeres, at which time Boniface the eight liued, as before hath bene said: there remaineth the rest of the historie of the conflicting or militant Church from thence vnto the time of the last victorie, in three Chapters. For first of all, as the foundation of the whole historie, is described the standing of the Lambe with his armie and retinue, in fiue verses: after, his worthie actes, which he hath done and vet doth, in most mightie manner, whilest he ouer­throweth Antichrist with the spirit of his mouth, in the rest of this Chap­ter, and in the two following. Vnto the description of the Lambe are pro­pounded three things, his situation, place and attendancie: for the rest are expounded in the former visions, especially vpon the fift Chapter. F. IVNIVS. THen I looked, and lo, a Lamb As readie girt to do his office (as Actes 5. 56.) in the middest of his Church, which afore time mount Sion did prefigure. stoode on mount Sion, and with him As before 7 2. This retinue of the Lambe is described first by diuine marke (as before 7. 2.) in this verse. Then by his diuine occupation, in that all and euerie one in his retinue most vehemently & sweetly (vers. 2.) do glorifie the Lambe with a speciall song before God and his elect Angels: which song flesh & bloud cannot heare, nor vnderstand, verse 3. Lastly by their deedes done before, and their sanctification, in that they were virgins, pure from spirituall and bodily fornicatiō, that is, from impietie & vnrighteousnes; that they folowed the Lambe as a guide vnto all goodnesse, and cleaued vnto him: that they are holy vnto him, as of grace redeemed by him: that in truth, & in the sim­plicitie of Christ, they haue exercised all these things; sanctimonie of life, the direction of the Lamb, a thankful remēbrance of redēption by him: finally (to conclude in a word) that they are blamelesse before the Lord. ver. 4. & 5. an hundreth, fourtie and foure thousand, hauing his Fathers Name written in their foreheads.

2 And I heard a voyce from heauen, as the sound of many waters, and as the sound of a great thunder: and I heard the voyce of harpers harping with their harpes:

3 And they sung as it were a new song be­fore the throne, and before the foure beasts, and the Elders: and no mā could learne that song, but [Page 55] the hundreth, fourtie and foure thousand, name­ly they which were bought out of the earth.

4 These are they, which are not defiled with women; for they are virgins: these follow the Lamb, whither soeuer he goeth: these are bought from amongst men, to be as first fruites, holy vn­to God, and to the Lambe:

5 And in whose mouthes is found no guile: for they are without spot before the throne of God.

6 The other part (as I said on the first ver.) is of the actes of the Lambe, the manner whereof is de­liuered in two sortes; of his speach and of his factes. His speaches are set forth vnto the 13. verse of this chapter; & his factes vnto the 16. chapter. In the speach of the Lambe, which is the word of the Gospel, are taught in this place these things: The ser­uice of the godly consisting inwardly of reuerence towards God; and out­wardly of the glorifying of him: the visible signe of which is adoration verse 7. The ouerthrowing of wicked Babylon, verse. 8. and the fall of eue­rie one of the vngodly which worship the beast, verse 9. 10. 11. Finally the state of the holy seruants of God both present, verse 12. and to come, most blessed, according to the promise of God. verse 13. ¶ Then I saw This Angell is a type or figure of the good and faithfull seruaunts of God, whom God especially from the time of that Boniface the eighth, hath raised vp to the publishing of the Gospell of Christ, both by preaching and by writing. So God first, neare vnto the time of the same Boniface vsed Peter Cassio­dorus an Italian; after, Arnold de villa noua, a French man; then Ockam, Dante, Petrarch; after that Iohannes de rupe caesa a Franciscane; after a­gaine, Iohn Wickliffe English-man, and so continually one or another, vn­to the restoring of the truth, and enlarging of his Church. another Angel fly through the mids of Heauen, hauing an euerlasting Gos­pell, to preach vnto them that dwell on the earth, and to euery nation, and kinred, & tongue, and people,

7 Psal. 145. 6. Saying with a loud voyce, Feare God, and giue glorie to him: for the houre of his iudgement is come: and worship him that made Act. 14. 15. heauen and earth, & the sea, and the fountaines of waters.

8 And there followed another Angel, saying, Esay. 21. 9. That is, Babylon is destroyed by the sentence and iudgement of God: the executi­on where of S. Iohn describeth chap. 18. And this voyce of the ministers of Christ hath continued since the time that Babylon (which is Rome) hath by deliberate counsell and manifest malice oppugned the light of the Gospell offered from God. Babylon that great citie is fallē, it is fallen: for [Page 56] she made all nations to drinke of the wine of the Ieremie. 51. 8. Chap. 18 2. Of her fornica­tion, whereby God was prouo­ked to wrath. wrath of her fornication.

9 ¶ And the third Angel followed them, say­ing with a loud voyce, That is, shall not worship God alone, but shall transferre his diuine ho­nour vnto this beast, whether he do it with his heart or counterfaiting in shew. For he (saith Christ) that denieth me before mē, him will I deny before my fa­ther & his An­gels, Matth. 10. 32. And this is that voyce of the holy ministerie, which at this time is verie much vsed of the holie and faithfull seruaunts of God. For hauing now sufficiently found out the publicke obstinacie of Ba­bylon, they labour not anie longer to thunder out against the same: but to sa [...]e some particular member by terror (as Saint iude speaketh) and to plucke them out of the publicke flame: or else by a vehement commiseration of their estate, to leade them away; they set before them eternall death, into which they rush vnwares, vnlesse in good­time they returne vnto God: but the godly which are of their owne flocke, they exhort vnto patience, obedience, and faith in the Lord Ie­sus, and charge them to giue light, by their example of good life, vnto others. If any man worship the beast and his image, and receiue his marke in his forehead, or on his hand,

10 He also shal drink of the wine of the wrath of God, euen of the mere wine, which is powred into the cup of his wrath; and shalbe tormen­ted with fire and brimstone in the sight of the ho­ly Angels, and in the sight of the Lambe.

11 And the smoke of their tormēt shal ascend vp for euermore: and they shall haue no rest day nor night, which worshippe the beast and his image, and whosoeuer receiueth the print of his name.

12 The patience, sanctification and iustification by faith: the conse­quents whereof are, rest, felicitie, and glorie eternall, in the he auenly fel­lowship of God and his Angels. Here is the patience of the Saintes here are they that keep the commandements of God, and the faith of Iesus.

13 Then I heard a voyce out of heauē, saying vnto me, Write; Blessed from henceforth are the dead which die That is, for the Lord. in the Lord, Yea, saith the Spi­rit for they Heb 4. 10. rest from their labors, & their By workes, is meant the re­ward which fol­loweth good workes. works follow them.

[Page 57] 14 The second part of this Chapter, as I said verse 1. Of the actes & do­ings of Christ in ouerthrow­ing of Anti­christ and his Church, by the spirit of his di­uine mouth: se­ing that hauing bene called backe by word both publiquely and priuately vnto his dutie, and admonished of his most certaine ruine: he yet ceasseth not to maintaine and protect his owne adhe­rents that they may do him seruice: and to afflict the godly with most barba­rous persecutions. Of those things which Christ doth, there are two kindes; one common or generall, in the rest of this Chapter; another particular, a­gainst that sauage and rebellious beast, and his worshippers, in the 15. and 16. Chapters. That common kinde, is the calamitie of warres, spread abroad through the whole earth, & filling all things with bloud, & that without res­pect of any person. This is figured or shadowed out in two types, of the har­uest and vintage. Since the time that the light of the Gospell began to shine out; and since prophecie or preaching by the grace of God was raised vp a­gaine, how horrible warres haue bene kindled in the world? how much hu­mane flesh hath bene throwne to the earth, by this diuine reaping? how much bloud (alas for woe) hath ouer flowne for these three hūdred yeares al­most? all histories do crie out, and this our age (if euer before) is now in hor­rour, by reason of the rage of that sickle which Antichrist calleth for. In this place is the first type, that is, of the haruest. ¶ And I looked, and behold Declaring his fiercenesse by his colour, like vnto that which is in the white or milke circle of heauen. a white cloud; and vpon the cloud sate one like vnto a man, As one that shall raigne from God, and occupie the place of Christ in this miserable execution. hauing on his head a golden crowne, and in his hand a That is, a most fit and commodious in­strument of diuine execution, desitoving all, by hewing and thrusting tho­rough: for who may stand against God? sharpe sickle.

15 Christ giueth commaundement, in this verse, and the Angell execu­teth in the next verse. And another Angell came out of the Temple, crying with a loud voyce to him that sate on the cloud, Ioel. 3. 13. Thrust in thy sickle & reape: for the time is come for thee to reape: for the Matth. 13. 39. haruest of the earth is ripe.

16 And he that sate on the cloud, thrust in his sickle on the earth, and the earth was reaped.

17 The other type (as I sayd vers. 14) is the vintage; the manner whereof is one with that which went before, if thou except this, that the grape gathe­ring is more exact in seeking out euery thing, then is the haruest labour. This is therefore a more grieuous iudgement, both because it succeedeth the o­ther, and be cause it is vnderstood to be executed with greater diligence. Thē another Angell came out of the tē ­ple, which is in heauē, hauing also a sharpe sickle.

[Page 58] 18 And another Angell came out from the al­tar, which had power ouer fire; and cried with a loud cry to him that had the sharpe sickle, & said; Thrust in thy sharp sickle, & gather the clusters of the vineyard of the earth: for her grapes are ripe.

19 Therefore the Angell thrust in his sharpe sickle on the earth, & cut downe the grapes of the vineyard of the earth, and cast them into that great wine presse of the wrath of God.

20 And the wine presse was troden without the Citie, That is, it ouerflowed ve­ry deepe, & ve­ry farre & wide: the speach is hyperbolical or excessiue, to si­gnifie the greatnes of the the slaughter. And these be those pleasant fruits forsooth, of the contēpt of Christ, and desiring of An­tichrist rather then him, which the miserable, mad, and blind world doth at this time reape. & bloud came out of the wine presse, vnto the horse bridles, by the space of a thousand and six hundreth furlongs.


1 The seuen Angels hauing the seuen last plagues. 3 They that conquered the beast prayse God. 6 To the seuen Angels, 7 seuen vialles full of Gods wrath, are deliuered.

1 This is that other place of the actes of Christ, as I no­ted before 14. 14. Now there­fore is shewed a singular worke of the iudgement of God, belonging to the ouerthrow of Antichrist and his forces: of which diuine worke the prepara­tion is described in this chapter: and the execution, in the next. The prepara­tion is first set downe generally and in type, in this verse: and is after particu­cularly set forth, in the rest of the chap. F. IVNIVS. AFter I saw another signe in heauen, great and marueilous; Those seuen Of which chap. 8. & 9. in powring forth the plagues of the world: for euē these plagues, do for the most part a­gree with those. Angels which haue the seuen last plagues: for by them is fulfilled the wrath of God.

2 There are two parts of the narratiō: one the consessiō of the Saints glorifying God, whē they saw that preparatiō of the iudgemēts of God, vnto the 4 ver. another the vocatiō, instructiō, & cōfirmatiō of those in­strumēts which God hath ordained for the executiō of his iugemēts, in 4. o­ther verses. And I saw This part of the vision alludeth vnto that sea or large vessel of brasse, in which the priests washed thēselues in the entrāce of the tēple: for in the entrance of the heauenly temple (as it is called vers. 5.) is said to haue bene a sea of glasse, most lightsome and cleare, vnto the cōmoditie of choise: mixt with fire, that is, as containing the treasurie of the iudgements of God, which he bringeth forth and dispenseth according to his owne pleasure: for out of the former, the Priests were cleansed of old: & out of this the vngodly are destroyed now, chap. 4. 6. as it were a glassie sea, mingled [Page 59] with fire; and That is, the godly martyrs of Christ, who shall not giue place euen in miracles vnto that beast: of these see be­fore chap. 13. 17. and 14. 9. 10. them that had gotten victorie o­uer the beast, and his image, and his marke, and the nomber of his name, Glorifying God, from the particular ob­seruation of the weapons and instruments of Gods wrath, floting in that sea of glasse. stand at the glassie sea, hauing the Harpes of God,

3 And they sung the That song of triumph which is Exodus 152. song of Moses the So is Moses cal­led for honours sake, as it is set forth Deut. 34. 10. ser­uant of God, and the song of the Lambe, saying, This song hath two partes: one a confession, both particular, in this verse, and generall, in the beginning of the next verse: another, a narra­tion of causes belonging to the confession; where of one kinde is eternall in it selfe, and most present vnto the godly, in that God is both holy, and alone God: another kinde is future and to come, in that the clect taken out of the Gentiles (that is, out of the wicked ones and vnbeleeuing, as Chapter 11. 2.) were to be brought vnto the same state of happinesse, by the magnificencie of the iudgements of God, in the next verse. Great and marucilous are thy workes ô Lord God almightie: iust and true are thy Psal. 145. 17. Thy doings. wayes, ô King of Saintes.

4 Iere. 107. Who shall not feare thee, O Lord, & glo­rifie thy Name: for thou onely art holy; & all Na­tions shall come and worship before thee: for thy iudgements are made manifest.

5 The second part of the narration (as was noted, verse 2) where­in first the authoritie of the whole argument and matter thereof is figured by a forerunning type of a Temple opened in heauen, as Chapter 11. 19. namely that all those things are diuine and of God, that proceede from thence, in this verse; Secondly, the administers, or executours, come forth out of the Temple, verse 6. Thirdly, they are furnished with instruments of the iudgements of God, and weapons fit for the manner of the same iudge­ments, verse 7. Finally, they are confirmed by testimonie of the visible glo­rie of God, in the last verse. A like testimonie whereunto was exhibited of old in the law, Exodus 40. 34. And after this, I looked, and behold, the temple of the tabernacle of testimonie was open in heauen.

6 And the seuē Angels came out of the tēple, which had the That is, commandements to inflict those seuen plagues. Here is the figure called Metonymia. seuen plagues, clothed in Which was in old time a signe of the Kingly or Priestly dignitie. pure [Page 60] and bright linnen, and hauing their breasts This girding was a signe of diligence; and the girdle of gold was a signe of since­ritie, and trusti­nes in taking in charge the cō ­maundements of God. gir­ded with golden girdles.

7 And one of the Of these be­fore chap. 4. 7. foure beastes gaue vnto the seuen Angels seuen golden vialles, full of the wrath of God, who liueth for euermore.

8 And the Temple was filled with smoke pro­ceeding from the maiestie of God, and from his power, and None of those seuen Angels might returne, till he had performed ful­ly the charge committed vnto him, according to the decree of God. no man was able to enter into the Temple, till the seuen plagues of the seuen An­gels were fulfilled.


2 and 17 The Angels powre out the seuen vialles of Gods wrath giuen vnto them, and so diuerse plagues arise in the world, 18 to terrifie the wicked, 19 and the inhabi­tants of the great Citie.

1 In the former Chapter was set downe the preparation vn­to the worke of God: here is deliuered the execution thereof. And in this discourse of the execution, is a generall com­maundement, in this verse; then a particular recitall in order of the execu­tion done by euery of the seuen Angels, in the rest of the Chapter. This spe­ciall execution against Antichrist and his crewe, doth in manner agree vnto that which was generally done vpon the whole world, Chapter 8. and 9. and belōgeth (if my coniecture faile me not) vnto the same time. Yet herein they do differ one from another, that this was particularly effected vpon the Prin­ces and ringleaders of the wickednesse of the world; the other generally a­gainst the whole world being wicked. And therefore these iudgements are figured more grieuous then those. F. IVNIVS. THē I heard a great voyce out of the Tem­ple, saying to the seuen Angels, Go your wayes, & powre out the seuen vialles of the wrath of God vpon the earth.

2 The historie of the first Angell, whose plague vpon the earth, is descri­bed almost in the same wordes with that sixt plague of the Egyptians. Exod. 9. 9. But it doth signifie a spirituall vlcer, and that torture or butcherie of con­sciēce feared with an hote yron, which accuseth the vngodly within: & both by truth of the word (the light whereof God hath now so lōg shewed forth) and by bitternes, stirreth vp and forceth out the sword of Gods wrath. The first Angell therefore went, & pow­red out his viall vpō the earth: & there fell a noy­some, [Page 61] and a grieuous sore vpon the men, which had the See chap. 13. 16. marke of the beast, and vpō them which worshipped his image.

3 The storie of the second An­gell, who trou­bleth and mo­lesteth the seas, that he may stir vp the consci­ences of men sleeping in their wicked­nes: see chapter 8. 8. After the second Angell powred out his viall vpon the sea, and it It was turned into rotten and filthy bloud, such as is in dead bo­dies. became as the bloud of a dead man: and euery liuing thing that liued in the sea, dyed.

4 The storie of the third An­gel, striking the riuers, in this vers. who pro­claming the iu­stice of God, cōmendeth the same by a most graue compari­son of the sins of mē with the punishmēt of God: which is common to this place, and that which went be­fore. Wherefore also this praysing is attributed vnto the Angell of the wa­ters, a name common to the second and third Angels, according as both of thē are sayd to be sent against the waters, albeit the one of the sea, the other of the riuers, in two verses. Then the third Angell powred out his vi­all vpon the riuers and fountaines of waters; and they became bloud.

5 And I heard the Angell of the waters say, Lord, thou art iust, Which art, and Which wast, and Which shalt be; because thou hast iudged these things.

6 For they shed the bloud of the Saints, and Prophetes, and therefore hast thou giuen them bloud to drinke: for they are worthy.

7 A confirmation of the prayse before going, out of the sanctuarie of God; whether immediatly by Christ, or by some one of his Angels: for Christ also is called another Angel. Chap. 7. 2. 3. 8. and 10. 1. And I heard another out of the Sanctua­rie say, Euen so, Lord God almightie, true and righteous are thy iudgements.

8 The storie of the fourth Angell, who throweth a plague vpon the hea­uen and vpon the Sunne, of which Luke 21. 26. the effectes whereof are no­ted two. The one peculiar, that it shall scorch men with heate, in this verse. The other proceeding accidentally from the former, that their furie shall so much the more be enraged against God, in the next verse: when yet (ô won­derfull mercie and pacience of God!) all other creatures are first stricken of­ten and grieuously by the hand of God before mankind, by whom he is pro­uoked as the things before going do declare. And the fourth Angell powred out his vi­all on the Sunne, and it was giuē vnto him to tor­ment men with heat of fire,

9 And men boyled in great heat, and blas­phemed [Page 62] the Name of God, which hath power o­uer these plagues; and they repented not, to giue him glorie.

10 The storie of the fift Angell, who striketh the kingdome of the beast with two pla­gues: abroad with darknesse; & within with biles and do­lors most grie­uous, through­out his whole kingdome: that thereby he might wound the conscience of the wicked, and punish that most peruerse obstinacie of the Idolaters: whereof arose perturbation, and thence a furious indigna­tion and desperate madnesse, raging against God, and hurtfull vnto it selfe. Thē the fift Angel powred out his viall vpō the throne of the beast, & his kingdome became darke, and they gnawed their tongues for sorrow:

11 And blasphemed the God of heauen for their paines, and for their sores, & repented not of their workes.

12 The storie of the sixt Angell, diuided into his act, and the euent thereof. The act is, that the Angell did cast out the plague of a most glow­ing heate, wherewith euen the greatest floudes and which most were wont to swell and ouerflow (as Euphrates) were dried vp, by the counsell of God, in this verse. The euent is, that meere madnesse wherewith the wicked are enraged, that they may scorne the iudgements of God, and abuse them furiously to serue their owne turne, and to the executing of their owne wic­ked outrage. Then the sixt Angell powred out his viall vpon the great riuer The bound of the spirituall Babylon, and the fortresses of the same, as Chapter 9. 14. Euphrates; & the So the Church of the vngodly, and kingdome of the beast is sayd to be left naked, all the defences thereof, in which they put their trust, being taken away from it. water thereof was dried vp, That is, that euen they that dwell furthest off, may with more com­moditie make hast vnto that sacrifice which the Lord hath appointed. that way might be prepa­red for the Kings that should come from the East.

13 And I saw come out of the mouth of the That is, the deuill, as Chapter 12. 3. Dragon, and out of the mouth of the Whereof Chapter 13. 1. beast, & out of the mouth of that That is, of that other beast, of which Chapter 13. 11. for so he is called also Chapter 19. 20. and 20. 10. false prophet, That is, euerie of them bent their whole force, and conspired, that by wonders, word, and worke they might bring into the same destruction all Kings, Princes, and Potentates of the world, cursedly bewitched of them by their spirites, and teachers of the vanitie and impuritie of the beast that committed fornication with the Kings of the earth. And this is a right des­cription of our times. three [Page 63] vncleane spirites Croaking with all impor­tunitie, and cō ­tinually day & night prouo­king & calling forth to armes, as the trumpets and furies of warre: as is de­clared in the next verse. like vnto frogges.

14 For they are the spirites of deuils, working miracles, and go vnto the Kings of the earth, & of the whole world, to gather them to the battell of that great day of God Almightie.

15 A Parenthesis for admonition, in which God warneth his holy ser­uants who rest in the expectation of Christ, alwayes to addresse their mindes vnto his comming and to looke vnto themselues, that they be not shameful­ly made naked, and circumuented of these vncleane spirits, & so they be mi­serably vnprepared at the comming of their Lord, so Matth 24. 26 and 25. 13. (Chap. 3. 31. Matth 24. 44. Luke. 12. 39. Behold, I come as a theefe. Blessed is he that watcheth and keepeth his garments, least he walke naked, and men see his filthines.)

16 Namely the Angell, who holily according to the commaunde­ment of God, was to doe sacrifice: notwithstanding that those impure spi­rites doe the same wickedly, as seruants not vnto God, but vnto that beast, that hath seuen heades. He therefore gathered them together into a place, called in Hebrew That is (to say nothing of other expositions) the mountaine it selfe, or mountaine places of Megiddon. Now it is certaine by the holy Scripture, that Megiddon is a Citie and territorie in the Tribe of Manasses, bordering vpon Issacar and Asser: and was made famous by that lamentable ouer­throw of king Iosias, whereof 2. Reg. 22. 30. and 2. Chronic. 35. 22. and Zach. 12. 11. In this mountaine countrey God saith by figure or type, that the kings of the peoples which serue the beast, shall meete together: because the Gentiles did alwayes cast that lamentable ouerthrow in the teeth of the Church of the Iewes, vnto their great reproch: and therefore were perswa­ded, that that place should be most fortunate vnto them (as they speake) and infortunate vnto the godly. But God here pronounceth, that that reproch of the Church, & confidence of the vngodly, shall by himselfe be takē away, in the selfe same place where the nations perswaded themselues, they should mightily exsult and triumph against God and his Church. Arma-gedon.

17 ¶ The storie of the seuenth Angell vnto the end of the Chapter, in which first is shewed by signe and speach, the argument of this plague, in this verse: and then is declared the execution thereof, in the verses following. Thē the seuenth Angel powred out his viall into the From whence he might moue the heauen aboue, and the earth beneath. ayre: and there came a loude voyce out of the Temple of heauen That is, from him that sitteth on the throne, by the fi­gure called Metonymia. from the [Page 64] throne, saying, That is, Ba­bylō is vndone, as is shewed verse 19. and in the Chapters following. For the first onset (as I might say) of this denuncia­tion, is described in this Chapter: and the last, conteining a perfect victory, is described in those that follow. It is done.

18 Now is declared the execution (as I sayd, in verse 17.) and the things that shall last come to passe in heauen and in earth, before the ouerthrow of the beast of Babylon: both generally, vers. 18. and particularly in the cursed Citie, and such as haue any familiaritie therewith, in the three last verses: And there were sounds, and lightnings and thunders, and there was a great earthquake, such as neuer was since mē were vpon the earth, I say so mightie an earthquake.

19 That seat or standing place of An­tichrist. And that great Citie was rent into three partes, and the Cities Of all such as cleane vnto Antichrist, and sight against Christ of the Nations fell and that great That harlot, of whom in the Chapter next following. Now this phrase, to come into remembrance, is after the cōmon vse of the Hebrew speach; bor­rowed from men, and attributed vnto God. Babylon came in remembrance be­fore God, Iere. 25. 15. that he might giue vnto her the cup of the wine of the fiercenesse of his wrath.

20 And euery yle fled away, and the moun­taines That is, were seene no more, or were no more extant. A borrowed Hebraisme. were not Appeared not, which the He­brewes vtter af­ter this sort, were not, Gen. 5. 24. found.

21 The maner of the particular execution, most euidently testifying the wrath of God by the originall and greatnesse thereof: the euent where­of is the same with that which is Chapter 9. 13. and which hath bene men­tioned in this Chapter, from the execution of the fourth Angell hetherto: that is to say, an incorrigible pertinacie of the world in their rebellion, and an heart that cannot repent, verse 9. and 11. And there fell a great haile, as it were of the weight of a As it were a­bout the weight of a talent: and a talent was threescore poūd, that is, sixe hun­dreth groates, whereby is signi­fied a marueilous and strange kind of weight. talent, out of heauē vpon mē; & mē blasphemed God, because of the plague of the haile: for the plague thereof was exceeding great.


1 That great whore is described, 2 with whom the Kings of the earth committed fornication. 6 She is drunken with the bloud of Saintes: 7 The mysterie of the woman and the beast that carrieth her expounded: 11 their destruction. 14 The Lambes victorie,

[Page 65] 1 The state of the Church mi­litant being de­clared, now followeth the state of the Church ouercomming & getting vi­ctorie, as I shewed before in the beginning of the tenth chapter. This state is set forth in 4. Chap. As in the place before going I noted, that in that history the order of time was not alwayes exactly obserued; so the same is to be vn­derstood in this historie; that it is distinguished according to the persons of which it treateth; and that in the seuerall stories of the persons is seuerally obserued the time thereof. For first is deliuered the storie of Babylon de­stroyed, in this and the next chapter, (for this Babylon out of all doubt, shal perish before the two beasts and the dragon.) Secondly is deliuered the de­struction of both the two beasts, chap. 19. And lastly of the dragon, chap. 20. In the storie of the spirituall Babylon are distinctly set forth, the state therof in this chapter and the ouerthrow done from God, chap. 18. In this verse & that which followeth, is a transition or passage vnto the first argument, con­sisting of a particular calling of the Prophet (as often heretofore) & a gene­rall proposition. F. IVNIVS. THen there came one of the seuen Angels, which had the seuen vials, and talked with me, saying vnto me, Come hither: I wil shew thee The sentence that is pronoun­ced against this harlot. the That is, that damnable harlot, by a figure called bypal large For S. Iohn as yet had not seene her. Although another interpretation may be borne; yet I like this better. damnation of that great whore that sitteth vpon many waters;

2 With whom haue cōmitted fornicatiō the Kings of the earth, & the inhabitants of the earth are made drunkē with the wine of her fornicatiō.

3 Henceforth is propounded the type of Babylon, and the state thereof, in 4. verses. After, a declaration of the type, in the rest of this Chap. In the type are described 2. things, the beast (of whom chap. 13) in the 3. verse: and the woman that sitteth vpon the beast, vers. 4. 5. 6. The beast in processe of time hath gotten somewhat more then was expressed in the former vision First in that it is not read before that he was apparelled in scarlet, a robe imperiall and of triumph. Secondly, in that this is full of names of blasphemie: the other caried the name of blasphe my only in his heads. So God did teach that this beast is much increased in im­pietie and vniustice, and doth in this last age, triumph in both these more in­solently and proudly then euer before. So he caried me away into the wildernes by the Spirit, & I saw a woman sit vpon a A skarlet co­lour, that is, with a red and purple garment: and surely it was not without cause that the Romish clergie were so much delighted with this colour. skar­let coloured beast, full of names of blasphemie, which had seuen heads, and ten hornes.

4 And That harlot, the spirituall Ba­bylon, which is Rome. She is described by her attire, profession, and deeds. the woman was In attire: most glorious, triumphant, most rich, and most gorgious. arayed in purple and [Page 66] skarlet, and glittering with golde, and precious stones, and pearles; In profession: the nourisher of all, in this verse; and tea­ching her my­steries vnto all, verse 5. setting forth all things most magnifi­cently: but in deed most per­nitious, besot­ting miserable men with her cup, and brin­ging vpon them a deadly giddi­nesse. and had a cup of gold in her hand, full of the abominations, & filthinesse of her fornication;

5 Deceiuing with the title of religion, and publike inscrip­tion of mystery: which the beast in times past did not beare. And in her forehead a name written, A Mysterie; An exposition: in which Saint Iohn declareth what manner of woman this is. that great Babylon, that mother of the whoredomes, and abominations of the earth.

6 In deedes; She is red with blood, and sheddeth it most licentiously; and therefore is coulored with the blood of the saincts: as on the contrarie part, Christ is set forth imbrued with the blood of his enimies, Esay 63. 1. And I saw the woman drunken with the bloud of the Saints, and with the bloud of the Martyrs of Iesus: & when I saw her, A pas­sage vnto the second part of this chapter, by occasion giuen of Saint Iohn, as the words of the Angell doe shew, in the next verse. I wondred with great maruell.

7 The se­cond part or place, as I said verse 1. The enarration of the vision, promised in this verse, and deliuered in the verse following. Now there is deliuered first an enarration of the beast, and his storie, vnto the 14. verse: After, of the harlot, vnto the end of the chapter. Then the Angel said vnto me, Wherfore maruellest thou? I will shew thee the mysterie of the woman, and of the beast that beareth her, which hath seuen heads, and ten hornes.

8 The storie of the beast hath a triple description of him. The first is a distinction of this beast from all that euer haue bene at any time: which distinction is contained in this verse: The second is a deliniation or painting out of the beast by things pre­sent, by which he might euen at that time be knowne of the godly: and this deliniation is according to his heads, verse 9. 10. 11. The third is an histori­call foretelling of thinges to come, and to be done by him: and these are ascribed vnto his hornes, vers. 12. 13. 14. This beast is that Empire of Rome, of which I spake chapter 13. 11. according to the mutations & chaunges whereof, which then had alreadie happened, the holy ghost hath distingui­shed and set out the same. The Apostle distinguisheth this beast from all o­thers in these wordes: The beast which thou sawest, was and is not. For so I expound the words of the Apostle for euidencie sake: as I will further de­clare in the notes following. The beast that thou hast seene, [Page 67] The mea­ning is, that beast which thou sawest be­fore (chapter 13. 1.) & which yet thou hast now seene, was, was (I say) euen from Iulius Cę­sar, in respect of beginning, rising vp, station, glorie, dominion, man­ner and stocke, from the house of Iulius: and yet is not now the same, if thou looke vnto the house and stocke: for the dominion of this familie, was translated vnto another, after the death of Nero; from that other vn­to a third, from the third vnto a fourth, and so forth, was varied and alte­red by innumerable changes. Finally, the Empire is one, as it were one beast: but exceedingly varied by kinreds, families, and persons It was therefore (saith Saint Iohn) in the kindreds or house of Iulius: and now it is not in that kindred, but translated vnto another. was, and is not: As if he should say, Also this same that is, shall shortly not be: but shall ascend out of the depth, or out of the sea (as was said chapter 13. 1.) that is, shall be a new stocke from amongst the nations without difference: and shall in the same state go vnto destruction, or ruine, and perish: and so shall successiuely new Princes or Emperours come, and go, arise and fall, the bodie of the beast remaining still, but tossed with so manie and often alterations; as no man can but maruell that this beast was able to stand and hold out, in so many mutations. Verely no Empire that euer was, tossed with so many changes, and as it were with so many tempests of the sea, euer continued so long. and shall ascend out of the bottomles pit, and shall go into perdition, and the inhabitants of the earth shall wonder (whose names are not written in the booke of life from the foundation of the world) That is, as manie as haue not learned the prouidence of God, ac­cording to the faith of the sainctes shall maruell at these grieuous and of­ten changes: when they shall consider, the selfe same beast, which is the Romaine Empire, to haue bene, not to be, and to be, & still molested with perpetuall mutation; and yet in the same to stand and continue. This, in mine opinion, is the most simple exposition of this place, confirmed by e­uent of the things themselues. Although the last change also, by which the Empire, that before was ciuile, became Ecclesiasticall, is not obscurely sig­nified in these words: of which two, the first exercised crueltie vpon the bodies of the sainctes: the other also vpon their soules: the first by humaine order and policie, the other vnder the colour of the law of God, and of reli­gion, raged and imbrued it selfe with the blood of the godly. when they behold the beast that was, and is not, and yet is.

9 An exhortation preparing vnto audience, by the same argument, with that of Christ: He that hath eares to heare, let him heare. Where­fore for mine owne part, I had rather reade in this place, Let there be here a minde, &c. So the Angel passeth fitly vnto the seconde place of this description. Here is the minde that hath wisdome. The [Page 68] Verie children know, what that seuen hilled citie is, which is so much spoken of, & wherof Virgil thus reporteth, And compassed seuen towers within one wall: that citie it is, which, when Iohn wrote these things, had rule ouer the Kings of the earth: It was, and is not, and yet it remaineth to this day, but it is declining to destruction. seuen heads, are This is the painting out of the beast by things present (as I said be­fore) whereby S. Iohn endeuoured so to describe the same, that he might both be knowne of the godly in that age, and be further obserued and mar­ked of posteritie afterwards. This delineatiō hath one type, that is, his heads; but a double description or application of the type: one permanent from the nature of it selfe: the other changeable, by the working of men. The description permanent, is by the seuen hills, in this verse; the other that flee­teth, is from the seuen kings, verse 10. 11. And here it is worthie to be obser­ued, that one type hath sometimes two or more applications: as seemeth good vnto the holy Ghost to expresse either one thing by diuerse types, or diuerse things by one type. So I noted before, of the seuen spirits chap. 1. 4. Now this woman that sitteth vpon seuen hilles, is the citie of Rome, called in time past of the Graecians [...]. i. of seuen tops or creasts, & of Varro septiceps, i. of seuen heads (as here) of her seuen heads; and of others septem­collis. i. standing vpon seuen hilles. seuen mountaines, whereon the woman sitteth:

10 The beginning of these kings or Emperours is almost the same with the beginning of the Church of Christ, which I shewed before chap. 11. 1. Namely from the yeare 35. after the pas­sion of Christ, what time the Temple and Church of the Iewes was ouer­throwne. In which ye are it came to passe by the prouidence of God, that that saving, The beast was, and is not, was fulfilled before that the destruction of the Iewes immediatly following, came to passe. That was the yeare from the building of the citie of Rome 809. from which yeare S. Iohn both num­breth the Emperors which thitherto had bene, when he wrote these things; and foretelleth of two others next to come: and that with this purpose, that when this particular prediction or foretelling of things to come, should take effect, the truth of all other predictions in the Church, might be the more confirmed. Which signe God of old mentioned in the Law, Deuter. 18. and Ieremie confirmed. chap. 28. 8. They are also seuen Kings, Whose names are these: the first Seruivs Sulpttius Galba, who was the seuēth Emperor of the people of Rome; the second Marcus Saluius Otho; the third, Aulus Vitellius; the fourth, Titus Flauius Vespasianus; the sift, Titus Vespasianus his sonne, of his owne name. fiue are fal­len, Flauius Domitian sonne of the first Vespasian. For in the later ende of his dayes S. Iohn wrote these things: as witnesseth Irenaeus lib. 5. aduersus haereses. & one is, Nerua. The Empire being now translated from the familie of Flauius. This man raigned only one yeare, foure moneths, and nine days, as the historie writers do tell. and another is not yet come: & whē he cōmeth, he must cōtinue a short space.

[Page 69] 11 This is spo­kē by the sigure synecdoche, as much to say, as that head of the beast which was and is not, because it is cut off, & Ner­ua in so short time extingui­shed. How ma­nie heads there were, so many beasts there seemed to be in one. See the like speech in the third verse of the thirteenth chapter. And the beast that was, and is not, is Nerua Traianus, who him selfe in diuerse respects is called here the seuenth & the eighth. the eight, and is Though in number & order of succession he be the eighth, yet he is reckened together with one of these heads, because Nerua and he were one head. For this man obtained authoritie together with Nerua, and was Consull with him, when Nerua left his life. one of the seuen, Namely to molest with persecutions the churches of Christ, as the histories do record, and I haue briefly noted chap. 2. 10. and go­eth vnto destruction.

12 The third place of this description, as I sayd verse 8. is a propheticall prediction of things to come which the beast should do; as in the words following & Iohn doth not obscurely signifie, saying, which haue not yet receiued the kingdome &c. For there is an antithesis or opposition betweene these kings, and those that went before. And first the persons are described, in this verse; then their deedes, in the two verses following. And the ten hornes which thou sawest, are That is, arising with their kingdomes, out of that Romaine beast: at such time as that politicall Empire began by the craft of the Popes great­ly to fall. ten Kings, which yet haue not receiued the kingdome, but shall receiue power, as Kings Namely, with that second beast, whom we called before a false prophet, which beast ascending out of the earth, got vnto him selfe all the authoritie and power of the first beast, and exerciseth the same before his face, as was said chapter 14. 11. 12. For when the politicall Empire of the West began to bow downewards, there both arose those ten Kings, and the second beast tooke the oportunitie offered, to vsurpe vnto him selfe all the power of the former beast. These kings long ago, many haue numbred and described to be ten, and a great part of the euents plainely testifieth the same in this our age. at one houre with the beast.

13 That is, by consent or agreement: that they may conspire with the beast, and depende vppon his becke. Their storie is deuided into three parts, counselles, actes, and euents. The counsels some of them con­sist in communicating of iudgements and affections: and some in commu­nicating of power, which they are sayd to haue giuen vnto this beast, in this verse. These haue all one mind, and shall giue their power, and authoritie vnto the beast.

[Page 70] 14 These shall fight with the With Christ and his church, as the reason following doth declare: and here are men­tioned the facts and euentes which followed for Christ his sake, and for the grace of God the Father towards those that are called, elected, and are his faithfull ones in Christ. Lambe, & the Lambe shall ouercome them: Chap. 19. 16. 1. Tim. 6. 15. for he is the Lord of Lords, and King of Kings: and they that are on his side, called, and chosen, and faithfull.

15 This is the other member of the enarra­tion, as I said ver. 7. belonging vnto the harlot, shewed in the vision, ver. 3. In this historie of the harlot, these three things are distinctly propounded; what is her magnificencie, in this verse, what is her fall, & by whom it shall happen vnto her, in the 2. verses following: & lastly, who that harlot is, in the last ver. This place which by order of nature should haue bene the first, is therefore made the last, because it was more fit to be ioyned with the next chapter. After he sayd vnto me, The waters which thou sawest, where the whore sitteth, That is, as vnconstant and variable as are the waters. Vpon this founda­tion sitteth this harlot as a queene, a vaine person vpon that which is vaine. are peoples, & multitudes, and nations, and tongues.

16 And the The ten kings, as vers. 12. The accomplishment of this fact & euent is dayly increased in this our age, by the singular prouidence and most mightie gouernment of God. Wherfore the facts are propounded in this verse; & the causes of them in the verses following. ten hornes which thou sawest vpon the beast, they shall hate the whore, and shall make her desolate and naked, and shall eate her flesh, and burne her with fire.

17 A reason rendred from the chiefe efficient cause, which is the prouidence of God, by which alone saint Iohn by inuersion of order affirmeth to haue come to passe, both that the kings should execute vpon the harlot that which pleased God; & which he declared in the verse next before going: & also that by one consent & coūsel they should giue their kingdome vnto the beast &c. ver. 13. 14. for as these be­ing blinded haue before depended vpon the becke of the beast that lifteth vp the harlot, so it is said that afterwards it shal come to passe, that they shal turne back, and shal fal away from her, when their hearts shalbe turned into better state by the grace & mercy of God. For God hath put in their hearts to ful­fill his decree, and to be of one consent, & to giue their kingdome vnto the beast, vntill the wordes of God be fulfilled.

18 And the woman which thou sawest, is that That is, Rome, that great city, or only citie (as Lustinian calleth it) the king & head wherof was thē the Emperor, but now the Pope, since that the cōdition of the beast was chāged. great citie, which hath dominion ouer the Kings of the earth.


2 The horrible destruction of Babylon is set out. 11. 16. 18. The marchants of the earth, who were enriched with the pompe and luxuriousnesse of it, weepe and waile: 20 But all the elect reioyce for that iust vengeance of God.

1 The second place (as I sayd before 17 1) of the historie of Babylon, is of the wofull fall and ruine of that whore of Babylon. This historicall prae­diction concer­ning her, is threefold. The first a plaine & simple fore­telling of her ruine, in three verses; the second a figuratiue prediction by the circumstances, thence vn­to the 20. verse. The third, a confirmation of the same by signe or wonder, vnto the end of the chapter. F. IVNIVS. ANd after these things, I saw an Either Christ the eternall word of God the Father, (as often elsewhere) or a created Angel and one deputed vnto this seruice, but thoroughly furnished with greatnes of power, & with light of glorie as the ensigne of power. Angell come downe from out of heauen hauing great power; so that the verie earth was lightned with his glorie.

2 And he cried our mightily with a loude voice, The prediction or fore­shewing of her ruine, containing both the fall of Babylon, in this verse; and the cause thereof vttered by way of allegorie concerning her spirituall and carnall wickednesses, that is, her most great impietie and vniustice, in the next verse: her fall is first simplie declared of the Angell, and then the greatnes thereof is shewed here by the euents; when he saith it shalbe the seate and habitation of diuels, of wild beasts, and of cursed foules, as of old Esay. 13. 21. and often elsewhere. saying, Chap. 14. 8. Esa. 21. 9. Ierem. 51. 8. It is fallen, it is fallen, Babylon that great citie, and is become an habitatiō of de­uils, and the hold of all foule spirits, and a cage of euerie vncleane and hatefull byrd.

3 Because all nations haue drunken of the wine of the wrath of her fornication, & the Kings of the earth haue cōmitted fornication with her, and the marchants of the earth are waxed rich by the abundance of her voluptuousnesse.

4 The second prediction, which is of the circumstances of the ruine of Babylon: of these there are two kindes: one going before it, as that beforehand the godly are deliuered, vnto the ninth verse: the other follow­ing vpon her ruine, namely the lamentation of the wicked, and reioycing of the godly, vnto the twentith verse. And I heard another voice from heauen [Page 72] say, Two circum­stances going before the ruine, are com­manded in this place, one is, that the godly depart out of Babylon: as I men­tioned chap. 12. to haue bene done in time past, before the destructiō of Ie­rusalem: this charge is giuen here, & in the next verse. The other is that eue­ry one of thē occupie themselues in their own place, in executing the iudge­ments of God, as it was commanded the Leuits of old, Exod. 32. 27. and that they sanctifie their hands vnto the Lord, ver. 6 7. 8. Go out of her, my people, that ye be Of this commande­ment there are two causes: to auoid the contagion of sinne, and to shun the participation of those punishments that belong thereunto. not partakers of her sinnes, and that ye receiue not of her plagues.

5 For the heape of her sinnes doth He vseth a word which sig­nifieth the folow­ing of sinnes one after another. & rising one of ano­ther in such sort that they grew at length to such an heape, that they came vpe­uen to heauen. reach vp vnto heauē, & God hath remēbred her iniquities.

6 The pro­uocation of the godly, & the commandement of executing the iudgements of God, stand vpon three causes, which are here expressed: the vniust wic­kednesse of the whore of Babylon, in this verse; her cursed pride opposing it selfe against God, which is the fountaine of all euill actions, vers 7. and her most iust damnation by the sentence of God, vers. 8. Reward her, euē as she hath rewarded you; & giue her double according to her works: and in the cup that she hath filled to you, fill her double.

7 So much as she hath glorified her self, and liued in pleasure, so much giue ye to her of tor­ment and sorow: because she saith With herselfe. in her heart, I sit as a queene, and am I am full of people & migh­tie. no widow, and shall I shall tast of none. see no mourning.

8 Therefore shall her plagues come in Shortly, and at one instant. one day, death, and sorow, and famine; and she shalbe burnt with fire: for the Lord God which con­demneth her is mightie.

9 Then The circumstan­ces following the fall of Babylon, or the consequents thereof (as I distingui­shed them vers. 4.) are two. Namely the lamentation of the wicked, vnto the 19. verse: and the reioycing of the godly, vers. 20. This most sorowfull lamē ­tation, according to the persons of them that lament; hath three members, the first whereof is the mourning of the kings and mightie men of the earth, in two verses: The second is, the lamentation of the marchants that traf­fique bv land, thence vnto the 16. verse; The third is, the wailing of those that merchandize by sea, vers. 16. 17. 18. In euerie of these the cause & ma­ner of their mourning is described in order, according to the condition of those that mourne: with obseruation of that which best agreeth vnto them. the Kings of the earth shal bewaile [Page 73] her, and lament for her, which haue committed fornication, and liued in pleasure with her, when they shall see the smoke of her burning,

10 And shall stand a farre of for feare of her torment, saying, Alas, alas, that great citie Baby­lon, that mightie citie: in one houre is thy iudge­ment come.

11 The lamenta­tion of those that trade by land, as I distin­guished imme­diatly before. Also the marchāts of the earth shal weepe & waile ouer her: for no man buyeth their ware any more:

12 The ware of gold and siluer, and of preci­ous stone, and of pearles, and of fine linnen, and of purple, & of silke, & of skarler, and of all maner of Thyne wood, & of all vessels of yuorie, and of all vessels of most precious wood, and of brasse, and of yron, and of marble,

13 And of cinamon, and odours, & ointments, and franckensence, & wine, & oile, & fine floure, and wheate, and beasts, and sheepe, and horses, and charets, and seruants, and soules of men.

14 An apostro­phē or turning of the speach, by imitation, vsed for more vehemencie, as if those mer­chāts, after the maner of mour­ners, should in passionate speech speake vnto Babylon, though now vt­terly fallen and ouerthrown. So Esa. 12. 9. and in manie other places. And the By this is meant that seaso, which is next before the fall of the leafe, at what season frutes ripen, and the word signifi­eth such fruites as are longed for. apples that thy soule lusted af­ter, are departed from thee; and all things which were fat and excellent, are departed from thee; and thou shalt find them no more.

15 The marchants of these things which were waxed rich by her, shall stand a farre of from her, fo feare of her torment, weeping and wayling,

16 And saying, Alas, alas, that great citie, that was clothed in fine linnen and purple, and skar­let, and glittered with gold, and precious stone, & pearles! That in one houre are so great riches come to desolation.

17 The maner of mourning v­sed by thē that trade by sea. Also euerie shipmaster, and all the peo­ple that occupie ships, and shipmen, and whosoe­uer trafficke on the sea shall stand a farre off;

18 And cry, whē they see the smoke of her bur­ning, saying, what city was like vnto this great city?

[Page 74] 19 And they shall cast dust on their heads, & cry weeping, and wayling, and say; Alas, alas, that that great citie, wherein were made rich all that had ships on the sea by her costlinesse, is in one houre made desolate.

20 The other consequent vp­pon the ruine of Babylon, is the exultation or reioycing of the godly in heauen and in earth, as was noted verse, 9. O heauen, reioyce ouer her, and ye holy Apostles and Prophets; because God hath puni­shed her, to be reuenged for your sakes.

21 The thirde prediction (as I sayd verse 1.) standing of a signe, and the interpretation thereof; the in­terpretatiō therof is in 2. sorts, first by a simple propounding of the thing it self, in this verse; & then by decla­ration of the e­uents, in the verses folowing. Then a mightie Angell tooke vp a stone like a great milstone, Ier. 51. 63. and cast it into the sea, say­ing, So shall that great citie Babylon be cast with violence, and shall be found no more.

22 The euents are two, & one of them opposit vnto the other for amplification sake; There shalbe (saith he) in Babylon no mirth nor ioy at all, in this and the next verse: but all heauie and lamentable things, from the bloudie slaughters of the righteous, & the vengeance of God comming vpon it for the same. And the voyce of harpers, & musicians, & of pipers, & trumpetters shalbe heard no more in thee; & no crafts-man, of whatsoeuer craft he be, shal be found any more in thee: and the sound of a milstone shall be heard no more in thee.

23 And the light of a candle shall shine no more in thee and the voyce of the bridegrome & of the bride shalbe heard no more in thee: for thy marchants were the great men of the earth: and with thine inchantmēts were deceiued al natiōs.

24 And in her was found the That is, shed by bloudie massacres, and calling for vengeance. bloud of the Prophets, That is, proued and found out, as if God had appoin­ted a iust enquirie concerning the impietie, vnnaturalnesse, and vniustice of these men. and of the Saints, & of all that were slaine vpon the earth.


1 The heauenly company praise God, for auenging the bloud of his seruants, on the whore. 9 They are written blessed, that are called to the Lambes supper. 10 The Angell will not be worshipped. 11 That mightie King of kings appeareth from heauen. 19 The battell, 20 wherein the beast is taken, 21 and cast into the burning lake.

[Page 75] 1 This chapter hath in summe two partes: one transitorie or of passage vnto the things that follow, vnto the tenth verse: an other historical of the victory of Christ gotten against both the beasts, vnto the ende of the chapter: which I sayd was the second historie of this argumēt chapter 17. 1. The transition hath two places; one of praising God for the ouerthrowe done vnto Babylon in foure verses: and another likewise of praise, and pro­pheticall, for the comming of Christ into his kingdome, and his most royall mariage with his Church, thence vnto the 10. vers. The former praise hath three branches, distinguished after the auncient manner of those that sing: [...], that is, an inuitation or prouokement in two verses: [...] a response or answere, in the third verse: and [...] a close or ioyning together in harmonie: all which I thought good of purpose to distinguish in this place, least any mā should with Porphyrius, or other like dogges ob­iect vnto S. Iohn or the heauenly Church, a childish and idle repetition of speach. AFter these things I heard a great voice of a great multitude in heauen, saying, Praiseye the Lord. The proposition of praise with exhortation in this verse, and the cause thereof, in the next verse. Hal­lelu-iah, saluation, and glorie, and honour, and F. IVNIVS. power be to the Lord our God.

2 For true and righteous are his iudgements: for he hath condemned that great whore, which did corrupt the earth with her fornication, and hath auenged the bloud of his seruaunts at her hand.

3 And againe they said, The song of the Antiphonie or response, containing an amplification of the praise of God, from the per­petuall and most certaine testimonie of his diuine iudgement: as was done at Sodome and Gomorrha. Genes 19. Hallelu-iah: & her smoke rose vp for euermore.

4 And the foure and twentie Elders, and the foure beasts fel downe, and worshipped God that sitteth on the throne, saying, Amen, Hallelu-iah.

5 The second place of praise (as I said vers. 1.) which first is commaun­ded from God in this verse: and then is in most ample manner pronounced of the creatures, both because they see that kingdome of Christ, to come, which most they desire verse. 6, also because they see that the Church is called forth to be brought home into the house of her husband by holy ma­riage, vnto the fellowship of his kingdome vers. 7. 8. Wherefore S. Iohn is commaunded to write into a booke the Epiphonema, or acclamation ioy­ned with a diuine testimonie vers. 9. Then a voyce came out of the Out of the Temple from God. as 11. 19. throne, saying, Praise our God, all ye his seruants, and ye that feare him, both small and great.

[Page 76] 6 And I heard Without the Temple in hea­uen. like the voice of a great mul­titude, and as the voyce of many waters, and as the voice of strōg thundrings, saying, Hallelu-iah: for the Lord that almighty God doth now reigne.

7 Let vs be glad and reioyce, and giue glory to him: for the marriage of the Lambe is come, and his wife hath Namely, vnto that holy mar­riage, both her selfe in person in this verse, & also furnished of her spouse with marriage gifts princely & diuine, is ador­ned and prepa­red, in the next verse. prepared her selfe.

8 And to her is granted, that she should be a­rayed with As an ensigne of kingly and priestly dignitie: which dig­nitie Christ bestoweth vpon vs, chap. 1. 6. pure fine linnen and shining; for the fine This is a gift giuen by the husband for marriage sake, and a most choise ornament which Christ bestoweth vpon vs as vpon his spouse. linnen is the Good workes which are liuely testimonies of faith. righteousnes of the Saints.

9 Namely the Angell, as appeareth by the next verse. Then he said vnto me, Write, Matth. 22. 2. Blessed are they which are called vnto the supper of the marriage of the Lambe. And he said vnto me, These words of God are true.

10 The particular storie of this verse is brought in by occasiō, and as it were besides the purpose, that Saint Iohn might make a publike example of his owne infirmitie, and of the modest sanctimonie of the Angell, who both renounced for him selfe the diuine honors, and recalled all the seruants of God, vnto the worship of him alone: as also 22. 8. And I fel down before his feet, Chap. 22. 2. to worship him: but he said vnto me, See thou do it not: I am thy fellow seruant, & of thy brethren, which haue the Which are cō ­manded to beare witnesse of Iesus. testimonie of Iesus. Worship God: for the testimonie of For Iesus is the marke that all the prophecies shoote at. Iesus is the spirit of prophecie.

The second place of this Chapter (as I said verse 1.) is of the victorie gotten by Christ against both the beasts: in which first Christ is described as one readie to sight, vnto the 16. verse: then is shewed the battell to be begunne, thence vnto the 18. verse: lastly is set forth the vi­ctorie, vnto the end of the chapter. In this place do shine forth most ex­cellent properties of Christ, as our heauenly iudge and reuenger, according to his person, companie, effectes and names After I saw Properties belonging to his person, that he is heauenly, iudge, faithfull, true, iust, in this verse: sear­ching out all things, ruling ouer all, to be searched out of none, verse 12. the triumpher, and the verie essentiall word of God, verse 13. heauen open, & behold, a white horse, & he that sate vpon him, was called, [Page 77] faithfull and true, and he that iudgeth and figh­teth righteously.

12 And his eyes were as a flame of fire; and on his head were many crownes: and he had a name written, that no man knew but him selfe.

13 And he was clothed with a garment dipt in blood, and his name is called, THE VVORD OF GOD.

14 The com­pany or retinue of Christ, holy, innumerable, heauenly, iudi­ciall, royall and pure. And the hostes which were in heauen, followed him vpon white horses, clothed with fine linnen white and pure.

15 The effects of Christ prepa­red vnto battel, that with his mouth he stri­keth the Gen­tiles, ruleth and destroyeth. And out of his mouth went forth a sharp sword, that with it he should smite the heathen: for he shall Psalm. 2. 9. rule them with a rod of iron: and, he it is that shall tread the wine presse of the fiercenesse and wrath of almightie God.

16 The name agreeing vnto Christ accor­ding to the for­mer properties, expressed after the manner of the Hebrewes. And he had vpon his garment, and vp­on his thigh a name written, Chap. 17. 14. 1 Tim. 6. 15. THE KING OF KINGS, AND LORD OF LORDS.

17 The second member, as I said verse 11. A reprochfull cal­ling forth of his enimies vnto battaile: in which not thē ­selues (for why should they be called forth of the king of the world, or pro­uoked being his subiects: for that were not comly) but in their hearing, the birds of the aire are called to eate their carkasses. Then I saw a certaine Angel stand in the That is openly & in sight of all: as Num. 25. 4. and 2 Sam. 12. 11. sunne, who cryed with a loud voyce, saying to all the soules that did flie through That is, through this inferior heauen, & which is nearer vnto vs: an Hebrew phrase. the midst of heauen, Come, and gather your selues together vnto the supper of the great God,

18 That ye may eate the flesh of kings, and the flesh of hie Captaines, and the flesh of migh­tie men, and the flesh of horses, and of them that sit on them, and the flesh of all freemen, & bond­men, and of small and great.

19 The third member (as was said vers. 11.) of the victorie obtained by Christ. Vnto this appertaineth two things, his buckling with the beast, and his forces, in this verse: and the euent most magnificent, described after the manner of men in the verses following. All these things are plaine. After I saw the beast, & the Kings of the [Page 78] the earth, and their hostes gathered together to make battell against him that sate on the horse, and against his armie.

20 And the beast Namely that beast with seuē heads, of which before, chap. 13. 1. and 17 3. was taken, and with him that That is, that beast with two heads, of which 13. 11 Looke more ch. 16. 14. false prophet that wrought miracles be­fore him, whereby he deceiued them that recei­ued the beasts marke, and them that worshipped his image: These both were cast aliue into a lake of fire, burning with brimstone.

21 And the rēnant were slaine with the sword of him that sate vpon the horse, which commeth out of his mouth; & all the foules were filled with their flesh.


1 The Angell 2 bindeth Satan for a thousand yeares: 8 Be­ing loosed, he stirreth vp Gog and Magog, that is, priuie and open enemies, against the Saints, 11 but the vengeance of the Lord cutteth off their insolencie. 12 The bookes are opened, by which the dead are iudged.

1 Now follow­eth the 3. place, of the prophe­ticall historie, which is, of the victorie wherby Christ ouercame the dragon, as I noted chap. 17. 1. This place must necessa­rily be ioyned with the end of the 12. chapter, and be applied vnto the iust vnderstanding thereof. This chapter hath 2. parts: one of the dragon ouer­come, vnto the 10. verse: the other of the resurrection and last iudgement, vnto the end of the chapter. The storie of the dragon is double. First of the first victorie, after which he was bound by Christ: vnto the 6. verse. The se­cond is of the last victorie, whereby he was throwne downe into euerlasting punishment, thence vnto the 10. vers. This first historie happened in the first time of the Christian Church, when the dragon throwne downe from hea­uen by Christ, went about to molest the newe birth of the Church in the earth. chap. 12. 17. 18. For which cause I gaue warning that this storie of the dragon, must be annexed vnto that place. F. IVNIVS. AFter I sawe an Angell come downe from heauen, hauing the key That is, of hell, whither God threw downe the Angels which had sinned, and bound them in chaines of darkenesse to be kept vnto damnation. 2. Pet. 2. 4. Iud. 6. of the bottom­lesse pit, and a great chaine in his hand.

2 And he tooke the dragon that old serpent, which is the deuill and Satan, and he bound him [Page 79] for The first wher of (continuing this history with the end of the 12. chap.) is the 36. yere frō the passiō of Christ, whē the church of the Iews be­ing ouerthrown Satan assayed to inuade the Christian Church gathered of the Gentiles, and to destroy part of her seede chap. 12. 17. The thousandth yeare falleth precisely vpon the times of that wicked Hildebrand, who was called Gregorie the seuenth, a most damna­ble Nicromancer and sorcerer, whom Sathan vsed as an instrument, when he was losed out of bonds, thence forth to annoye the Saincts of God with most cruell persecutions, and the whole world with dissentions, and most bloudie warres: as Benno the Cardinall reporteth at large. And this is the first victorie gotten ouer the dragon in the earth. a thousand yeares.

3 And he cast him into the bottomlesse pit, which he shut vp, and sealed vpon him, that he might deceiue the people Namely with that publique and violent deceipt which he attempted before. chap. 12. and which after a thousand yeares (alacke for woe) he most mightilie procured in the Christian world. no more, til the thou­sand yeares were fulfilled: for after that he must be loosed for Which being once expired, the second bat­taile and victorie shall be; of which verse. 7. 8. a litle season.

4 A description of the common state of the Church of Christ in earth, in that space of a thousand yeares, for which the deuill was in bonds: in which, first the authoritie, life, and common honour of the godlie is declared, vers. 4. secondlie new­nesse of life is preached vnto others by the Gospell, after that space vers 5 finallie he concludeth with promises. vers. 6. Then I saw For iudgement was committed to them, as to mē ­bers ioyned to the head: not that Christ, office was giuen ouer to thē This was a type of the authoritie of the good and faithfull seruants of God in the Church: taken from the manner of men. thrones: and they sate vpon them, and iudgement was giuen vnto them; and I saw the soules of them that were Of the Martyrs, which suffered in those first times. beheaded for the witnesse of Iesus, and for the word of God, and which did Of the Martyrs which suffered after that both the beasts were now risen vp. chap. 13. for there these things are expounded. not worship the beast, neither his image, neither had taken his marke vpon their foreheads, or on their hands: and they shall liue, and raigne with Christ a thousand yeare.

5 Whosoeuer shall lye dead in sinne, and not know the truth of God. But the rest of the dead men They shall not be renewed with that newnesse of life by the inlight­ning of the Gospell of the glorie of Christ. For this is the first resurrection, by which the soules of the godlie do rise from their death. In the second re­surrection their bodies shall rise againe. shall [Page 80] not liue againe, vntil the thousand yeares be fini­shed: this is the first resurrection.

6 Blessed and holy is he, that hath part in the first resurrection: for on such the That wher­by both bodie and soule, that is, the whole man is addicted and deliuered vnto eternall death. So chap. 2. 11. second death hath no power: but they shall be the Priestes of God and of Christ, A returne vnto the inten­ded historie by resuming the words which are in the end of the 4. verse. and shall raigne with him a thousand yeare.

7 The second historie, of the latter victorie of Christ, as was said vers. 1. in which are summarily described the worke, ouerthrow, and eternall punishment of Sa­than. And when the Of which I spake verse 2. Then therefore shall be giuen vnto him libertie to rage against the Church, and to molest the Saints for the sinnes of men; vnto whom the faithfull shall haue associated them selues more then was meete, tasting with them of their impuritie of doctrine and of life. thousand yeares are expired, Satan shalbe loosed out of his prison,

8 The worke or act of Sathan (which is the first member as I distinguished in the verse before going) to deceiue the whole world, euen vnto the vttermost nations thereof: to arme them against the people of God, in this verse, and to besiege and oppresse the Church, with his whole strength, in the verse following. And shall go out to deceiue the people, which are in the foure quarters of the earth: euen Ezek. 39. 2. Gog & Magog, to gather them together to bat­tell, whose number is, as the sand of the sea.

9 They went vp therefore into the As if he said, insomuch that the whole face of the earth, how great soeuer it is, was filled. plaine of the earth, and they compassed the tents of the Saints about, & the beloued citie: but The wrath of God, consuming the aduersaries, and ouerthrowing all their enterprises, Heb. 10. 27. And this is the second member, mentioned vers. 7. the ouerthrow of Sathan. fire came down frō God out of heauen, & deuoured them.

10 The third member is, eternall destruction against those that are ouercome: as I noted in the same place. And the diuel that deceiued thē, was cast into a lake of fire & brimstone, where that beast and that false prophet was; and they shalbe tor­mented day and night for euermore.

11 The second part of this Chapter, in which is described the iudge, in this verse, and the last iudgement in the verses fol­lowing. Then I saw a great That is, a tribunall seate most princelike and glorious: for so doth the Greeke word also signifie. white throne, and [Page 81] That is, Christ, before whom when he commeth vnto iudgemēt, hea­uen and earth shall perish for the greatnesse of his maiestie, 2. Pet. 3. 7. 10. &c. one that sate on it, from whose face fled away both the earth and heauen, and their place was no more found.

12 And I saw the dead, both great and small stand before That is, Christ the iudge. 2. Cor. 5. 10. God: and the As it were our bookes of reckening or accompts: that is, the testimo­nie of our conscience, and of our workes, which by no meanes can be a­uoyded. This is spoken after the maner of men. bookes were ope­ned; and Chap. 3. 5. and 21. 27. Philip. 4. 3. another booke was opened, which is the booke The booke of the eternall decree of God, in which God the Fa­ther hath elected in Christ according to the good pleasure of his will, those that shall be heires of life. This also is spoken according to the maner of men. of life; and the dead were iudged by those things, which were written in the bookes, according to their workes.

13 This is a preuention or an answere vnto an obiection: for happily some man will say, but they are dead, whom the sea, death, and the graue hath consumed: how shall they appeare before the iudge? Saint Iohn an­swereth, by resurrection from death, whereunto all things (howsoeuer re­pugnant) shall minister and serue at the commandement of God, as Dan. 12. And the sea gaue vp the dead, which were in her; and death and hell deliuered vp the dead, which were in them: and they were iudged euerie man according to their workes.

14 The last enimie which is death shalbe abolished by Christ (that he may no more make any attempt against vs) 1. Cor. 15. 26. and death shall feed vpon the reprobate in hell for euermore; according to the righteous iudgement of God, in the next verse. And death & hell were cast into the lake of fire: which is the second death.

15 And whosoeuer was not found written in the booke of life, was cast into the lake of fire.


2 He describeth new Hierusalem descending from heauen. 9 The bride the Lambes wife, 12 and the glorious building of the citie, 19 garnished with precious stones: 22 whose temple the Lambe is.

[Page 82] 1 Now follow­eth the second part of the hi­storie prophe­ticall, (as I said chap. 1. & 11. 1.) Of the future estate of the church in hea­uen after the last iudgement, vnto the 5. verse of the next chapter. In this are two thinges briefly declared: The station, seate, or place thereof verse. 1. Then her state and condi­tion, in the verses following. Before the state of the church describe [...] set downe the state of the whole world: that there shal be a new heauen and a new earth, as Esay 65. 17. and 66. 12. and 2. Pet. 3. 19. and this is the seate or place of the church, in which righteousnes shall dwell. F. IVNIVS. AFter I saw Esay 65. 17. and 66. 22. a new heauen, & a new earth: for the 2. Pet. 3. 13. first heauen, & the first errth were passed away; and the sea was no more.

2 The state of this glorious Church, is first described generally vnto the 8. verse, and then specially and by partes, in the verses following. The generall description consisteth in a vision shewed a farre of, verse 2. and in speach spoken from heauen. In the generall these things are common; that the church is holy, new, the workmanship of God, heauenly, most glorious, the spouse of Christ, and partaker of his glorie, in this verse. And I Iohn saw that holy citie the new Ie­rusalem come downe from God out of heauen, prepared as a bride trimmed for her husband.

3 The church is described by speach first of an Angell in two verses, then of God himselfe, in foure verses. The Angels speach describeth the glorie of the church by the most familiar cohabitation of God therewith, by communication of all manner good things according to the couenant, in this verse: and by remouing or putting farre away of all euill things, in the verse following. And I heard a great voyce out of heauen, saying, Behold, the Tabernacle of God is with men, and he will dwell with men: and they shall be his people, and God himself shall be with them, their God.

4 Chap. 7. 17. Esay. 25. 8. And God shall wipe all teares from their eyes: and there shalbe no more death, neither sorow, neither crying; neither shall there be anie more paine: because the first things are passed.

5 In the speach of God himselfe describing the church, is first a certaine exordium or entrance, verse 5. Then followeth a magnificent description of the church, by the present and future good things of the same, in three verses following. In the exordium God chalengeth vnto himself the restoring of all the crea­tures, of which verse 1. and witnesseth the calling of Saint Iohn vnto the wri­ting of these things, in this verse. And he that sate vpon the throne, said, Esay. 43. 19. 2. Cor. 5. 17. Behold, I make all things new: and he said vn­to me, Write: for these wordes are faithfull and true.

[Page 83] 6 And he sayd vnto me, ¶ The descrip­tion of the Church is of three sorts; by abolishing of old things: by the being of present things in God, that is, of things eter­nall: and by the communicati­on of all good thinges with the godly, verse 6. If so be they shal striue man­fully, vers. 7. But the reprobate are excluded from thence, verse 8. they were; I am Alpha and Omega, the beginning and the end. I Chap. 1. 8. and 22. 13. will giue to him that is a thirst, of the well of the water of life freely.

7 He that ouercommeth, shall inherite all things, and I will be his God, and he shall be my sonne.

8 But the fearefull and vnbeleeuing, and the abominable, and murtherers, and whoremongers, and sorcerers, and idolaters, and all liars shall haue their Their lot, and inheritance as it were. part in the lake, which burneth with fire & brimstone, which is the second death.

9 A transition vnto the parti­cular descri­bing of the heauenly church: by the expresse calling of Saint Iohn in this verse, and his rapting vp by the Spirite, in confirmation of the truth of God, in the verse following. Then there came vnto me one of the se­uen Angels, which had the seuen vials full of the seuen last plagues; and he talked with me saying, Come: I will shew thee the bride, the Lambs wife.

10 And he caried me away in the spirite to a great and He meaneth the place and stately seate of the church, shadowed out in a mountaine. and high mountaine, and shewed me A type of that church which is one, ample or catholike, holy, celestiall, built of God, in this verse: and glorious, in the verse following. This type propounded generally, is after particularly declared verse 12. &c. that great citie, that holy Ierusalem, descending out of heauen from God;

11 Hauing the glorie of God: and her shining was like vnto a stone most precious, as a Iasper stone, that is cleare as crystall,

12 A particular description (as I noted verse 2.) of the celestiall church: first by the essentiall partes of the same) vnder the similitude of a cittie, vnto verse 22. Secondly by forraine accidents, vnto the end of the chapter. Thirdly by the effectes in the be­ginning of the next chapter. the essentiall parts, are noted the matter and the forme in the whole worke; of these the superficies and foundati­on of the wall are intire partes (as they vse to be called:) which parts are first described in figure, vnto the fourteenth verse, and afterwards more exactly. And it had a great wall and high, and had [Page 84] According to the number of the tribes, of which chapter 7. For here the outward part is attributed vnto the old testa­ment, and the foundation vn­to the new te­stament. twelue gates, and at the gates He meaneth the Prophets, who are the messengers of God, & watch­men of the Church. twelue Angels, and names written, which are the names of the twelue tribes of the children of Israell.

13 On the East part there were three gates, and on the North side three gates; on the South side three gates, and on the West side three gates.

14 And the wall of the citie had That is, foū ­dation stones, according to the number of the gates, as is shewed verse 19. twelue foū ­dations; and in them the Names of the twelue A­postles of the Lambe.

15 A transition vnto a more ex­quisite description of the parts of the church, by finding out the measure of the same, by the Angel that measured them. Also he that talked with me, had a gol­den reede, to measure the citie withall, and the gates thereof, and the wall thereof.

16 The measure and forme most equall: in two verses. And the citie lay A foure squa­red figure hath equall sides, and oueright corners, and therefore the Graecians call by this name those things that are steadie, and of continuance, and perfect. foure square, and the length is as large as the bredth of it; and he mea­sured the citie with the reede, vnto twelue thou­sand furlongs: and the length, and the bredth, and the height of it are equall.

17 And he measured the wall thereof, an Which num­ber is twelue multiplied by twelue. hun­dreth fortie and foure cubites, by the measure of a man, that is, of the He addeth this, because the Angell had the shape of a man. Angell.

18 The matter most pretious and glittering, which the presence of God maketh most glorious. And ye building of the wal of it was of Iasper: and the citie was pure gold, like vnto cleare glasse.

19 And the foundations of the wall of the citie were garnished with all maner of precious stones: the first foundation was Iasper: the second of Sa­phire: the third of a Chalcedonie: the fourth of an Emeraude:

20 The fift of a Sardonix: the sixt of a Sardius, the seuenth of a Chrysolite: the eight of a Beryl: the ninth of a Topaze: the tenth of a Chrysopra­sus: the eleuenth of a Iacynth: the twelfth of an Amethyst.

21 And the twelue gates were twelue marga­rites, [Page 85] and euerie gate is of one margarite, and the By streete, he meaneth the bro­dest place of the citie. streete of the citie is pure gold, as the shining glasse.

22 And I saw no temple therein: for the Lord God almightie & the Lamb are the Temple of it.

23 The second forme of parti­cular descriptiō (as I said v. 12.) from forrein & outward acci­dents: which are these, Light from God him­selfe, in this ver. glorie frō men, verse 24. perfect securitie frō all harme, verse 25. Finally such truth and incorruption of glorie (verse 26.) as can beare and abide with it, nothing that is inglorious, verse the last. Esa. 60. 19. And this citie hath no need of the sunne, neither of the moone to shine in it: for the glorie of God did light it: and the Lambe is the light of it.

24 Esa. 60. 3. And the people which are saued, shall walke in the light of it: and the Kings of the earth shall bring their glorie and honor vnto it.

25 Esa. 60. 11. And the gates of it shall not be shut by day: for there shall be no night there.

26 And the glorie, and honor of the Gentiles shall be brought vnto it.

27 And there shall enter into it nothing that infecteth, neither whatsoeuer worketh abomina­tion, or speaketh lyes: but they onely which are written in the Lambes Esa. 3. 5. and 20. 12. Phil. 4. 3. booke of life.


1 The riuer of water of life is shewed, 2 and the tree of life. 6. 7. Then followeth the conclusiō of this prophecie, 8 where Iohn declareth, that the things herin contained are most true: 13 And now the third time repeateth these words, All things come from him, who is the beginning and the end.

1 F. IVNIVS. Here is ab­solued and fini­shed the description of the ecclestiall Church (as I shewed before, chapter 21. 12.) by the effects in fiue verses, and then this booke is concluded, in the rest of the chapter. The effects proceeding from God who dwelleth in the Church, are these: the euerlasting grace of God, in this verse; the eternall liuing of the godly, as chap. 2. 7. the eternall frutes which the godly bring foorth vnto God, them selues, and others, verse 2. freedome and immuni­tie from all euill, God him selfe taking pleasure in his seruaunts, and they likewise in their God, verse 3. The beholding and sight of God: and sealing of the faithfull for all eternitie, verse 4. the light of God, and an euerlasting kingdome and glorie, verse 5. AFter he shewed me a pure riuer of liuing water, cleare as cristall, proceeding out of [Page 86] the throne of God, and of the Lambe.

2 And in the midst of the open place thereof, and on either side of the riuer, was the tree of life, bearing twelue manner of fruites; and bringing forth fruite euerie moneth, and leaues to heale the nations with.

3 And there shalbe no more any cursed thing; but the throne of God and of the Lambe shall be in it; and his seruants shall serue him:

4 And they shall see his face; and his Name shalbe in their foreheads.

5 Esa. 60. 19. And there shalbe no night there, and they need no candle, neither light of the sunne: for the Lord God giueth them light; and they shall reigne for euermore.

6 This whole booke is con­cluded & made vp, by a confir­mation, and a salutation. The confirmation hath 3 places; The words of the Angell vnto the 15. verse; the wordes of Christ verse 16. 17 and the ob­testation made by Saint Iohn from druine au­thoritie, thence vnto the twen­tith verse. By the speach of the Angell this prophecy is cō ­firmed, vnto the eight verse: and then he spea­keth of the vse of this booke, in the verses following. The prophecie is first confirmed by the Angell from the nature thereof, that it is faithfull and true: Secondly from the nature of the effici­ent cause, both principall which is God, and instrumentall, which is the An­gel in this verse. Thirdly, from the promises of God concerning his comming to effect al these things, and concerning our saluation, verse 7. Fourthly from the testification of Saint Iohn himselfe, verse 8. The rest of the speach of the Angel tending to the same end, Saint Iohn interrupted or brake off, by his vnaduised act of worshiping him, in the same verse: which the Angel forbid­ding, teacheth him that adoration must be giuen not to him, but onely to God: [...] for himselfe, that he is of such nature and office, as he may not be adored: which thing also was in like manner done chap. 19. 10. And he said vnto me, These words are faith­full and true: and the Lord that God of the holy Prophets hath sent his Angell to shew vnto his seruāts the things which must shortly be fulfilled.

7 Behold, I come shortly. Blessed is he that obserueth the wordes of the prophecie of this booke.

8 And I Iohn am he which sawe and heard these things: and when I had heard and seene, Chap. 19. 10. I fell downe to worship before the feete of the An­gell which shewed me these things.

9 But he sayd vnto me, See thou do it not: for I am thy fellow seruant and of thy brethren [Page 87] the Prophets, & of them which obserue the words of this booke: worship thou God.

10 The Angell returneth vnto his former speech: in which he teacheth the vse of this book both towardes our selues in this & the next verse: and in re­spect of God for declarations of his truth, thece vnto the fif­teenth verse. Moreouer he said vnto me, That is, pro­pound this pro­phecie openly vnto all, & con­coale no part of it The contrary whereunto is commaunded Esa. 8. 16. and Dan. 8. 26. Seale not vp the words of the prophecie of this booke: for the time is at hand.

11 An obiection preuented. But there will be some that will abuse this occasion vnto euill, and will wrest this scripture vnto their owne destruction, as Peter saith. What then? saith the Angell, the mysteries of God must not therefore be concealed, which it hath pleased him to communicate vnto vs. Let them be hurtfull vnto o­thers, let such be more and more vile in them selues, whome this scripture doth not please: yet others shall be further cōformed thereby vnto righte­ousnesse and true holinesse. The care and information of these may not be neglected, because of the voluntarie and malicious offence of others. He that doth hurt, let him do hurt stil: and he which is filthie, let him be filthie still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still.

12 The second place belonging vnto the vse of this booke, as I sayde verse 10. Also (sayth God by the Angell) though there should be no vse of this booke vnto men: yet it shall be of this vse vnto me, that it is a wit­nesse of my trueth, vnto my glorie; who will come shortly to giue and execute iust iudgement, in this verse; who haue taught that all these things haue their being in me, in the thirteenth verse; and haue denounced bles­sednesse vnto my seruaunts in the Church, verse 14; and reprobation vnto the vngodly, verse 15. And behold, I come shortly; and my re­ward is with me, Rom 26. to giue euerie man according as his worke shall be.

13 I am Chap. 18 17. & 21. 6. Esa. 41. 48 12. 4. and 44 6. Alpha and Omega, the beginning & the end, the first and the last.

14 Blessed are they, that do his commaunde­ments; The bleslednesse of the godly, set downe by their title and interest thereunto; and their frute in the same. that they may haue interest in the tree oflife, and may enter in through the gates into the citie.

15 But without shalbe all dogges, and enchan­ters, & whoremongers, and murtherers, and ido­laters, and whosoeuer loueth or maketh lyes.

[Page 88] 16 The second place of confir­matiō (as I sayd vers. 6.) is the speech of Christ ratifying the vocatiō of S, Iohn, and the autho­ritie of his cal­ling & testimo­nie, both frō the condition of his owne person, being God and man, in whō all the promises of God are Yea & Amen. 2. Cor. 1. 20. and also frō the testification of other persōs: as by the accla­mation of the holy ghost, who here is as it were an honourable assistant of the marriage: of the Church as the spouse: and of euerie of the godly as mem­bers: and finally from the thing present, that of their own knowledge & ac­cord, they are called forth vnto the participatiō of the good things of God, vers. 17. I Iesus haue sent mine Angell, to testifie vnto you these things in the Churche: I am that roote and that of spring of Dauid, and that bright morning starre.

17 Both the Spirite and the bride say, Come. And let him that heareth say, Come: and let him that is a thirst, come: and Esa. 55. 2. let whosoeuer will, take of the water of life freely.

18 The obtestation of S. Iohn (which is the third place of the cō ­firmation, as was noted ver. 6.) ioyned with a curse or execration, to preserue the truth of this booke entire & vncorrupted, in two verses. For I protest vnto euery mā that heareth the words of the prophesie of this booke; If any mā shall ad vnto these things, God shall ad vnto him the plagues, that are written in this booke:

19 And if any man shall take away from the words of the booke of this prophecie, God shall take away his part out of the booke of life, and out of the holy citie, & out of those things which are written in this booke.

20 A diuine confirmation or sealing of the obtestation: first from Christ auouching the same, and denouncing his comming against all those that shall put their sa­crilegious hands thereunto: then from S. Iohn him selfe, who by a most holy prayer calleth Christ to take vengeance of them. He which testifieth these things, saith, Surely; I come quickely, Amen. Come therefore Lord Iesus.

21 The salutation A­postolicall, which is the other place of the conclusion, as I sayd vers. 6. and is the end almost of euerie Epistle: which we wish vnto the Church, and to all the holy and elect members therof, in Christ Iesus our Lord, vntill his com­ming to iudgement. Come Lord Iesus and do it. Amen, againe Amen. The grace of our Lord Iesus Christ be with you all. Amen.

God onely be honor and glorie.


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