The ruine of Rome, or, An exposition upon the whole Revelation wherein is plainly shewed and proved that the popish religion, together with all the power and authority of Rome, shall ebbe and decay ... written especially for the comfort of Protestants and the danting of papists ... / published by Authur Dent ; to which is added an epitome of Reverend Mr. Brightman his Exposition upon the Revelation.

THE RVINE of Rome, or an Expoſition upon the Revelation. Wherein is plainely ſhewed and proved, that the Popiſh Religion, together with all the power and authority of Rome, ſhall ebbe and decay ſtill more and more, throughout all the Churches of Europe and come to an utter overthrow, even in this life.

BEfore I enter into the expoſition of this Propheſie, I thinke it not amiſſe to handle ſixe circumſtantiall points, which may give ſome light to the whole matter following, and they be theſe.

Firſt, the inſtrument that writ this booke.

Secondly, the time when he writ it.

Thirdly, the place where he received it.

Fourthly, the perſon to whom he writ it.

Fiftly, the end and uſe of his writing this Propheſie.

Laſtly, the authority of it.

As touching the firſt, it is agreed upon amongſt the ſoundeſt Divines, that John the Apoſtle, or Evangeliſt; John the Diſciple, whom Jeſus loved, was the Author and Inſtrument of penning this Propheſie: as hee himſelfe teſtifieth,Apo. 22.8. Apo. 1.19. ſaying: I am John which ſaw theſe things and heard them. And hee received a commandement from Jeſus Chriſt which hath the keyes of hell and death, that hee ſhould write the things which hee had ſeene and heard, and ſet them all down together in a booke. Now we all know that the teſtimony of John is of great weight,Apo. 1.11. though he be but a man: for he is ſuch a man as is firmely to be beleeved in all that he ſpeaketh. He is an Apoſtle, an Inſtrument of the holy Ghoſt, and ſo guided by the Spirit of God, that he ſpeaketh and uttreth nothing that is his owne. He was well known and approved. For we muſt conſider, that what an Apoſtle did utter, he did utter it as the inſtrument of the Spirit, which cannot erre. For the Prophets and Apoſtles did not write the holy Scriptures as they were men onely, but as they were the immediate and certaine inſtruments of the holy Ghoſt, of purpoſe choſen and ſet apart to pen and publiſh the holy bookes of God. This Saint Peter confirmeth ſaying:2 Pe • . 1 Verſe 21. Propheſie came not in old time by the will of man, but holy men of God ſpake as they mere moued by the holy Ghoſt. The Apoſtle Paul alſo affirmeth the ſame touching his Goſpell, which ſaith,Gal. 1.12. Hee was not after man, neither received hee it of man, but by the revelation of Ieſus Chriſt. Therefore when his our Apoſtle ſaith, I am Iohn which ſaw theſe things, and heard them, he gives us to underſtand, that he was both an eye and an care-witneſſe. He bringeth not matters which he hath heard by uncertain report: hee delivereth this Booke to the Churches: they which received it at his hands did know him to bee a moſt faithfull ſervant of the Lord, even a great Apoſtle, which delivereth not any thing but that which hee had received of the Lord, and therefore he teſtifieth, • hat he ſaw and heard all the things which • e hath written in this booke. Moreover he • eſtifieth of himſelfe, that he was called and authority by Ieſus Chriſt, to write this Propheſie, and did nothing herein of his owne braine. For ſaith hee, I John heard behind me a great voice, as it had been of a trumpet, ſaying, I am Alpha and Omega, the first and the last; and that which thou ſeeſt write in a booke and ſend it unto the Churches. Heere we ſee how Iohn is called by Alpha and Omega, that is, Jeſus Chriſt to write this doctrine of the Apocalyps. But may ſome man ſay, was not John cald before? was he not one of the Lambs 12. Apoſtles? had he not many years executed the office of the Apoſtleſhip? muſt he now have a new calling, and a ſecond calling? what needs he being an Apoſtle to bee called and authoriſed againe? To this I anſwere, that this matter now in hand was a new worke, and therefore requires a new and ſpeciall calling. It is a ſtrange revelation, and therefore requires a new authority to meddle in it. For in this Propheſie God dealeth with John, as hee did with the old Prophets. For when he would foreſhew unto any of them eſpeciall matters, he called them by glorious viſions, as wee may reade what a goodly viſion Eſay had: what a viſion full of glory Ezechiel and Daniel had, even in majeſty like unto this of John. Thus then it is to bee conſidered. Iohn now is as one of the old Prophets, to foreſhew things to come: therefore the Lord appeareth unto him in a viſion, and calleth him thereunto as he appeared unto them, and called them. Let this then ſuffice for a reaſon of Johns now calling to his new Worke and office. And thus much touching the firſt circumſtance.

Now followeth the ſecond circumſtance, which is the time when Iohn received this Propheſie, which is noted to bee upon the Lords day. It is the day which S. Paul to the Corinthians calleth the firſt day of the weeke: in which the Churches did meete for the holy exerciſes in Religion: which is alſo evident, becauſe he ſayth they came together to breake bread. Now the obſervation of a ſeventh day is of divine inſtitution,Acts 20.7. even from the beginning. It is naturall, morall, and perpetuall: for God bleſſed the ſeventh day, and ſanctified it. We are therefore to thinke, that although Iohn now in his exile was abſent in body from the Church aſſemblies, yet he was preſent with them in ſpirit, commending them moſt earneſtly unto God in his holy prayers, and meditations: and therefore it is ſayd, that he was raviſhed in the Spirit upon the Lords day. So we read, that the like befell unto Daniel, when he was priſoner in Babylon: the like befell unto Ezechiel, who was taken by the Spirit in the viſions of God,Act. 10.10 and carried to Ieruſalem: the like to Peter, the like to Paul. But the ſpeciall reaſon of Iohns raviſhment in the ſpirit at this time was, that thereby he might be made more fit and capable to receive and underſtand all thoſe great myſteries and heavenly viſions, which now ſhould be ſhewed unto him. And withall let us obſerve, that all men are alwaies moſt capable of heavenly things, when they are moſt in the Spirit: For God doth evermore moſt reveale himſelfe to ſuch as are moſt in prayer, reading and meditation: and to ſuch as make greateſt conſcience to ſpend his Sabaoths Chriſtianly, and religiouſly, according to his great commandement. And let us alwayes be ſure of this, that the more fervent and zealous we are in religious duties, the more familier acquaintaince wee ſhall find with God, and he will at all times be the more open-harted unto us, and will hide nothing from us that may be for his glory, and our good. For ſuch as are much in heavenly contemplation, he doth reckon not amongſt his ſervants,Ioh. 15.15 but amongſt his deareſt friends, to whom he will make known all things that he hath heard of his Father.

But now let us proceed to the third circumſtance. The third circumſtance is the place where Iohn received this Propheſie, and that is ſet downe to bee the Iſle of Pathmos, which (as the Geographers write) is a little deſart Iſland lying in the Aegean Sea, wherein it is reported that Iohn the Apoſtle was baniſhed by the Emperour Domitian, about the yeare of our Lord 96. and there received, and writ this Booke of the Apocalyps: where note by the way, that there is no place ſo obſcure or vaſt, wherein a Godly minde may not aſpire up vnto heaven, and receive a greater largneſſe of ſupernaturall things: for Daniel in priſon, Peter in a Tanners houſe, Paul in a broken ſhip received a ſuperabundant meaſure of grace more to bee eſteemed then all the Gold of India. Some write, that this Iſle of Pathmos, is accounted amongſt the Iſlands called Sporados, which lie over againſt Aſia, and the City of Epheſus, and was in the ſight both of Europe, and Affrica: ſo that it ſ • emed to bee as it were a middle ſeat or Holy chaire, out of the which CHRIST preached by John from heaven to the whole world. And indeed the counſels of God are wonderfull, and his goodneſſe unſpeakeable, which revealeth ſo great myſteries to his faithfull, as it were out of the Romiſh priſon, and Babylonicall captivity.

Moreover, John declareth the cauſe of his comming into the ſame Iland; for he ſayth, he was there for the word of God, and the Teſtimony of Jeſus Chriſt: that is, for the preaching and conſtant profeſſion of the Goſpell of Chriſt.

Hiſtories do report, that John was apprehended in Aſia, and by Souldiers led to Rome, that he might pleade his cauſe before the Emperour Domitian, who moſt ſavagely and cruelly condemned the innocent, and cauſed him to be put into a cauldron of hot boyling Oyle, out of the which when he by miraculous providence eſcaped without harme, he was carried and conveied into the Iſle of Pathmos.

But immediatly after Johns baniſhment, God met well enough with this perſecuting Emperor Domitian. For in the fifteenth yeare of his raigne he was cruelly and moſt ſhamefully murdered by his owne Servants. And thus much for the third circumſtance.

Now it followeth to ſpeake of the fourth circumſtance, which is, the perſons to whom this propheſie is written, and that is ſet down in the firſt Chapter and firſt verſe, to be all the ſervants of God. As many therefore as be the ſervants of God, muſt attend unto this booke, heare it, reade it, and remember it, for to all ſuch it is dedicated by the holy Ghoſt, to all ſuch it belongeth, for all ſuch it is written and recorded.

Some do falſely and fooliſhly imagine, that it was given onely to John, and that it might likewiſe bee given to ſome ſpeciall men, as to ſome great Scholers or deepe Divines, which could tell how to uſe it, and how to weild it. But wee ſee how groſſely they erre: for the holy Ghoſt ſaith, it belongeth to all the Servants of God. And moreover, John is willed and commanded to write all the things which hee ſaw in ſundry viſions in a booke together,Cha. 1.11. and to ſend it to the ſeven Churches which is in Aſia, bebecauſe the Lord would have it remaine in perfect record unto the uſe of the whole Church, both that the Church might have the cuſtody of this booke, and allſo that it might be a faithfull witneſſe unto the end of the world, that this booke was written and penned by Iohn the Apoſtle, of whoſe truth & ſincerity the church had ſufficient experience.

True it is indeed that there are but ſeven Churches named, but under theſe 7. Churches all others are comprehended. It had bin an infinite matter to reckon up all the particular Churches which were then in the world & to have opened their ſeverall eſtates: therefore under theſe ſeven Churches of Aſia, and their particular & ſeverall eſtates, the ſtate of the univerſall Church militant is layd open. I conclude therefore that the whole doctrine of Saint Iohns Revelation, appertaineth to the Univerſall Church of Chriſt throughout all the World, and in all times and ages, ſince it was written and recorded. And that as all Scripture is written for our inſtruction and comfort:Rom. 15.4 2 Ti. 3.16 and as all Scripture given by divine inſpiration, is profitable to teach and convince &c. ſo this booke of the Apocalyps is written for the ſpeciall comfort and inſtruction of the Church in theſe laſt dayes. And ſo I doe conclude this fourth point. The fift circumſtantiall point is, the end and uſe of this propheſie,Chap. 1.1. which is to publiſh and blaze abroad the things which muſt ſhortly come to paſſe, that is, all things propheſied in this booke, and to be fulfilled even to the end of the World, and whereas hee ſaith, that theſe things muſt come to paſſe, he doth us to underſtand how great the ſtableneſſe, and aſſuredneſſe of Gods determination is. For looke what things are fore-appointed by Gods determinate purpoſe, they are altogether unchangeable: for the Lord is God, and hee is not changed. And he ſaith: My determination ſhall stand. Mal. 3.6. Eſay 45.1 • Ma. 24.35 And Chriſt ſayth: Heaven and earth ſhall paſſe away, &c. It is therefore moſt certaine, that every particular thing contained in this propheſie, ſhall be fulfilled in Gods appointed time. For GOD hath diſcloſed theſe things to h • s Sonne CHRIST, not to the end he ſhould ſhut then up againe in himſelfe, but that he ſhould ſhew them forth to the Godly, that the whole Church might fare the better by them. It doth then ſtand us all upon to enquire and ſearch into theſe things which muſt ſo ſhortly come to paſſe, that thereby we may be ſtrengthned and comforted againſt all future dangers. And Chriſt ſaith: Behold I come ſhortly. Bleſſed is he that keepeth the words of the Propheſie, &c. Apo. 22.7. But how ſhall wee keepe them except wee know them? And how ſhall we know them except we reade them, and ſtuddy them? If therefore wee meane bee partakers of this bleſſedneſſe, we muſt not onely eſteeme this booke to bee very profitable, but abſolutely neceſſary for all the ſervants of God to be exerciſed in. And if ever there were any time wherein it behoved to ſet forth, to urge and to beare in this Doctrine to all the people of God, then it is chiefly neceſſary to be done in this our time. For this age of ours hath in the Popes Kingdome many ſharpe and quicke wits, which commend with marvellous praiſes both the Pope and the popiſh Church, and buzze into the eares of the common people, and unlearned ſort, many things cleane contrary to the Doctrine of the Scriptures. The Jeſuites and Prieſts are growne exceeding crafty and cunning. The Papiſts are rich, wealthy, and full of armour and munition, Popery ſeemeth to make a head againe, and the Papiſts looke for a day. It ſtands us then upon which love Chriſt and his Goſpell, that we ſhould be well appointed, and thorowly armed againſt them. And for this purpoſe the Revelation of Saint John is of great uſe and neceſſity.

As I ſaid before, ſo I ſay againe, that it is the Propheſie of our time, written to this ſpeciall end, that by it wee might be both fore-warned and fore-armed. If wee doe conſider the whole matter of this booke, we ſhall eaſily finde out the uſe and end of it: For the excellent matter of it doth argue the excellent end and uſe of it.

Now then, as concerning the generall matter of this Booke, heere are to be found very large and lively deſcriptions of the moſt glorious Perſon of Chriſt,Chap. 1. Chap. 2. Chap. 3. and all his excellent offices, both of King, Prieſt, and Prophet; and alſo moſt notable deſcriptions of the Church, and of the Miniſters of it: and of the perſecutions and afflictions, which it muſt of neceſſity paſſe through in the World. Alſo of Gods mercifull providence for his Church, and moſt vigilant care over it in the middeſt of all extremities. Here are ſet before our eyes very lively deſcriptions of the Churches deadly enemies; both of Satan himſelfe, and his three great inſtruments, the Roman Emperour, the Pope, and the Turke.

Here are ſet down all their cruell perſecutions of the Church, and their utter overthrow in the end. Here are deſcribed Hell, Death, the reſurrection, and the laſt judgement. Here alſo the very Kingdome of Heaven is at large deſcribed, with all thoſe great rewards, infinite glory, and endleſſe felicity which remaine for all the faithfull worſhippers of God.

I conclude therefore, that for as much as this Propheſie is of ſuch excellent contents, therefore the uſe and neceſſity of it muſt needes be very great. And for this cauſe Iohn is willed and commanded by Alpha and Omega to write the things which he had ſeene, the things that were, and the things that ſhall come hereafter, By the things which he had ſeene, is meant that glorious viſion mentioned in the firſt Chapter, wherein Jeſus Chriſt did appeare unto him in the middeſt of the ſeven golden Candleſticks, • erſe. 13. • 4.15.16. in moſt glorious manner, as is there deſcribed. And all this was in the Iſle of Pathmos, where Iohn was firſt called and authorized to this worke, and therefore he is willed firſt of all, to record this viſion which hee had already ſeene.

By the things that are, hee meaneth the preſent ſtate of the ſeven Churches of Aſia, which were then the moſt flouriſhing Churches in the World, as they are deſcribed in the ſecond and third Chapters; and in them the eſtate of all other Churches.

By the things that ſhall be, he meaneth all the propheſie of this booke, which were to be fulfilled in their time, and all thoſe ſtrange accidents, which ſhould come to paſſe in proceſſe of time, and the ſeverall ages of the Church, even unto the end of the world. Thus we ſee how Iohn received a preciſe commandement from the Sonne of God, to write things paſt, preſent, and to come, that they might ſtand in record unto all poſterities, from generation to generation. Thus much touching the fift circumſtance, which is the end and uſe of this booke,

Now followeth to ſpeake of the laſt circumſtantiall point, which is the authority of this Propheſie, which is ſtrongly confirmed from the Author of it, which is JESUS CHRIST, and therefore it is called the Revelation of Jeſus Chriſt, which GOD gave unto him. And againe it is written: I Jeſus ſent mine Angell to teſtifie theſe things in the Churches. Here wee ſee plainly,Chap. 22.16. that Jeſus Chriſt the very Sonne of God, the Alpha and Omega, is the Author of this booke, for he ſubſcribes his name unto it, and ſet his hand and ſeale unto it. Needs therefore muſt the authority of it be very great, which commeth from ſo great a perſonage: for looke what dignity and au • hority he is of, from whom the booke commeth, of the ſame dignity and authority is the book it ſelfe.

Another ſtrong argument to confirme the authority of this book, may be taken from the proteſtation of Jeſus Chriſt in theſe words; I proteſt unto every man that heareth the words of the Propheſie of this Booke, Cha 22.18 if any man ſhall adde unto thoſe ſayings, God ſhall adde unto him the plagues that are written in this Booke. And if any ſhall diminiſh of the words of the Booke of this Propheſie, God ſhall take away his part out of the Booke of life.

Heere we ſee how Jeſus Chriſt maketh the authority to this Booke equall to all other the Oracle of God, to the which it is not lawfull for any man to adde or detract under paine of condemnation. It maketh much alſo for the authority of this booke, that S. John doth ſo often repeat, reiterate, and inculcate his owne name; I John, I John, I John: I John the Apoſtle; I John the Evangeliſt; I John the Divine, ſhewing by all theſe repetitions, how needfull a thing it was that the faithfull ſhould bee throughly inſtructed who he was, even one of the Lambs twelve Apoſtles, and therefore to be void of all ſuſpition and doubt concerning the authority of this booke, and not once to imagine it to bee any invention of man, or feigned device, ſith it was penned by ſo great an Apoſtle.

Moreover, the authority of this Propheſie is confirmed by foure reaſons in the laſt Chapter. The firſt is the affirmation of the Angell: who ſaith, The words are faithfull and true. Chap. 22.6, 7, 8. The ſecond is the authority of the moſt high GOD himſelfe in theſe words, The Lord GOD of the holy Prophets ſent his Angell to ſhew unto his ſervants the things which muſt ſhortly be fulfilled. The third is the teſtimony of Jeſus,ver. 6, 7. who pronounceth them bleſſed which keepe the words of this Propheſie. For, ſaith he, Behold I come ſhortly: Bleſſed is he that keepeth the words of this Propheſie. The fourth and laſt is the witnes of John, in theſe words: I am John which heard and ſaw theſe things. Now it may bee demanded, what is the cauſe that here are ſo many things heaped up for the confirmation of the authority of this Booke. Surely we muſt thinke there is ſome ſpeciall cauſe and reaſon of it. For the Holy Ghoſt doth not uſe to deale ſo much and ſo earneſtly in a matter, but upon great cauſe. Wee may eaſily gather what the cauſe is. The Booke painteth out the Whore of Babylon, and the whole Kingdome of the great Antichriſt, together with all Sathans cunning and fleight therein, and for this cauſe Sathan hath laboured eſpecially to weaken the credit and authority of this Booke. He by ſome meanes in old time prevailed thus farre, that even among ſome Churches of true Chriſtians, the authority and truth of it was doubted of. The Holy Ghoſt did well foreſee the practice of Sathan, and therefore bringeth the more reaſons for the confirmation thereof. If the credit and authority of this Booke ſhould never have been impugned, there needed not any ſuch ſpeciall confirmation. But now (God be thanked) there is no queſtion or controverſie concerning the authority of this Propheſie. It is received as authenticall by the common conſent of all the Churches. Almoſt all the ancient Fathers doe acknowledge it to be canonicall. The new Writers doe with one voyce give their conſent and approbation unto it. The Papiſts themſelves doe acknowledge it to be the ſacred and undoubted Word of God; though of all Scriptures they cannot endure it ſhould be medled withall, becauſe it cutteth them ſo neere the bone. Moreover, it may not be omited, that God is called the Lord God of the holy Prophets, which proveth that this Propheſie is of equall authority with the Propheſies which were of old, in as much as the ſame God is the Author of it. And this Book is to be held in the ſame account with the Books of Moſes, and of the Prophets, for all things contained in it ſhall as certainly be fulfilled in their times, as theirs were. In Eſay, in Jeremy, in Ezechiel, in Daniel, and in the reſt we finde many things, which the Lord ſhewed by them long before they came to paſſe. Even ſo there bee many things fore-ſhewed and fore-propheſied in this Booke, which in their time ſhall be aſſuredly fulfilled. Nay, we ſee and know that many things here fore-told, are already fulfilled, and ſome things are come to paſſe even in theſe our dayes. He that ſhall look into the times that are paſt, ſince this Propheſie was given, ſhall finde that all things have fallen out agreeable to the Propheſie of this Booke. And ſurely if there were none other thing to perſwade us touching the authority thereof, this might ſuffice, that every thing hath fallen out juſt and jumpe, as the Propheſie did fore-ſhew. It is our great negligence, that wee doe not cleerly ſee ſo much. And I doe humbly entreat all the people of God to looke more diligently and narrowly into it in all time to come. And thus much as concerning the circumſtances.

Now, as concerning the Booke it ſelf, it may very fitly be divided into three viſions, as it were into three generall parts. The firſt viſion is contained in the three firſt Chapters. The ſecond viſion is contained in the next eight Chapters following, from the fourth to the twelfth Chapter. And the laſt viſion is contained in all the Chapters following, from the twelfth to the end.

As concerning the firſt viſion, my purpoſe is not to ſtand much upon it, becauſe it is plain and eaſie to underſtand, and becauſe it containeth no Propheſies of things to come, but only openeth the preſent ſtate of the Church at that time; and alſo becauſe I have already touched the ſumme of it in handling the circumſtantiall points, I will therefore content my ſelf with a very briefe opening and reſolution of it, beginning at the firſt Chapter.

CHAP. I. The ſumme of the firſt Chapter.

THe firſt Chapter containeth foure principall things.

The Title of the Book. The ſalutation of the Churches. The manner of Johns calling to receive this Propheſie. The deſcription of Chriſt, the perſon that called him.

The Title of the Book is ſet downe in theſe words: The Revelation of Jeſus Chriſt, which God gave him.

It containeth three things: Firſt, the Author of the Booke, which is Jeſus Chriſt, receiving it from God the Father.

Secondly the end and uſe of this Booke,Ver. 1, 2, 3, 4, 5, 6, 7, 8. which is, to ſhew unto all the Servants of God, the things which muſt ſhortly bee done.

Thirdly, the ſingular fruit and benefit which the Church ſhall receive by it, in theſe words: Bleſſed is he that readeth, and they that heare the words of this Propheſie, &c.

The ſalutation is in theſe words, John to the ſeven Churches which are in Aſia, Grace be with you, and peace, &c. It containeth a deſcription of the Trinity, or three Perſons in the Godhead. The Father is deſcribed of his eternity, namely, to be Hee which is, which was, and which is to come.

The Holy Ghoſt is deſcribed of his divers gifts and operations, and therefore is called the ſeven Spirits which are before the Throne, or which proceed from the Throne: but S. John ſpeaketh here of the holy Ghoſt, according to the viſion ſhewed him in the fifth Chapter, where Chriſt is ſaid to have ſeven eyes, which are the ſeven Spirits of God ſent into all the world. Of the which afterward.

Jeſus Chriſt is deſcribed of his three great offices, of King, Prieſt and Prophet, and alſo of his glorious power and eternity,

Firſt, touching his Kingly office, he is called the Prince of the Kings of the earth, that is, King of Kings, for he is King of Sion. He is a King to rule and governe his Church. He muſt reigne over the houſe of Judah for ever. Hee muſt reigne over all his enemies, and in the middeſt of his enemies, even till hee have trode them all under his feet. And this benefit wee have by it, that we are made Kings in him, in this life to reigne over our corrupt affections, and after this life to reigne as crowned Kings for ever with him, in infinite glory, and endleſſe felicity.

Secondly, touching his Prieſt-hood,Ver. 5. he is ſaid to love us, and waſh us from our ſinnes in his bloud. For he is our only high Prieſt, which by his owne blood hath once entred into the holy place, and obtained eternall redemption for us. Hee onely it is,Heb. 9.12 which through the eternall Spirit, offered himſelfe without fault to God, to purge our conſciences from dead workes to ſerve the living God:Heb. 9.14 So then by vertue of his Prieſthood and ſacrifice, we are reconciled unto God, have free acceſſe unto the Throne of Grace, and are made Prieſts in him to offer us ſpirituall ſacrifices acceptable to GOD through him:Verſe 6. For he hath made us Kings and Prieſts unto God even his Father.

Thirdly,Ve • ſe 5. concerning his Propheticall Office, he is called that faithfull witneſſe:

For He is ſaid to Pilate: John 18.37. For this cauſe was I borne, and for this cauſe came I into the World, that I might beare witneſſe unto the Truth. And the Apoſtle ſaith. Hee witneſſeth under Pontius Pilate a good confeſſion. Tim. 9.13 So then Jeſus Chriſt is one of thoſe three great witneſſes which beare record in Heaven. Jeſus Chriſt is the Prince of Prophets, even that great Prophet that ſhould come into the world, through whom all the counſells of God are revealed to us: He is that only begotten Sonne, which is come downe from the boſome of his Father, and hath made knowne unto us whatſoever he hath received of his Father.

Hee both by his Doctrine, Life, and Miracles hath borne witneſſe unto the truth, and by the vertue of his Propheticall Office, the whole will of God is made knowne unto us. For GOD hath ſent him as the great Prophet to inſtruct the world in Righteouſneſſe, and hath revealed himſelfe to us in him; and therefore he is called the Image of GOD, the brightneſſe of his Glory, Col. 1.15. Heb. 1.3. and the ingraven forme of His Perſon. And therefore Hee ſaid to Philip: Hee that hath ſeene Mee, hath ſeene my Father alſo. John 14.7 And if you had knowne Mee, you ſhould have knowne my Father alſo.

Mat. 11. • 7.And againe, No man knoweth the Father, but the Sonne, and hee to whom the Son will reveale him. Thus we ſee that Jeſus Chriſt is that faithfull witnes, and Prince of Prophets, in whom the will of God, and all the counſels of the Father are revealed unto us.

The manner of Johns calling to receive this Propheſie, is ſet downe in theſe words; I John even your brother, Ver. 9, 10, 11. and companion in tribulation and in the Kingdome and patience of Jeſus Chriſt, was in the Ile of Pathmos for the Word of God, and for the witneſſing of Jeſus Chriſt: And I was raviſhed in the Spirit on the Lords day, and heard behinde me a great voice, as it had beene of a Trumpet, ſaying: I am Alpha and Omega, that firſt and that laſt; and that which thou ſeeſt, write in a booke, and ſend it unto the ſeven Churches which are in Aſia, &c.

Now out of theſe three verſes five things are to be obſerved:

Firſt, that John is commanded by the voyce of Chriſt, which he heard behinde him as loud as a Trumpet, to write and record the viſions which he ſaw, & being ſo writen and recorded, to commend them to all the Churches, for the common benefit and uſe thereof. So that herein John doth nothing of himſelfe, nothing of his owne braine, but all things by ſpeciall warrant and authority from Jeſus Chriſt, and that Alpha and Omega, which doth call him, and authorize him to this great buſineſſe which now he is ſet about.

Secondly, Johns raviſhment in ſpirit, to the end he might be made more capable of all theſe heavenly viſions which were ſhewed unto him.

Thirdly, his great humiliation, whereby alſo he was fitted to receive and underſtand theſe great myſteries. For God will guide the meeke in judgement, and teach the humble his wayes; Pſal. 25. yea, his ſecrets are with them that feare him. Therefore although John was a great Apoſtle, and hath ſeene wonderfull viſions, yet he is not thereby puft up with pride and conceit of himſelfe, but in the greateſt humiliation of his ſoule calleth himſelfe a brother and companion of all the faithfull, Ver. 9. but ſpecially of ſuch as patiently ſuffer for Ieſus Chriſt and his Kingdome.

Fourthly, the time when Iohn was called, which was the Lords day.

Fiftly and laſtly, the place where he was called, which was the Ile of Pathmos, as formerly hath been ſhewed.

The deſcription of Chriſt, the Perſon that called Iohn to this new office, is ſet downe in the next five Verſes following, wherein the excellent glory of Chriſts Perſon is deſcribed: Firſt,Ver. 13, 14, 15, 16. from the place where Chriſt did appeare unto him. Secondly, from the ſeverall parts and members of his royall Perſon.

Thirdly, from his provident care over his true Miniſters, and all his faithfull people.

Touching the place where Chriſt in a viſion did appeare to Iohn, he ſaith, it was in the middeſt of the ſeven golden Candleſtickes. For ſaith hee, I turned backe to ſee the voice that ſpake with me, and when I was turned, I ſaw ſeven golden Candleſtickes, and in the middeſt of the ſeven Candleſtickes one like the Sonne of man, &c. The ſeven golden Candleſticks are interpreted by Chriſt himſelfe in the laſt Verſe of the Chapter, to be the ſeven Churches. The Churches are ſaid to be of gold, becauſe Chriſt delighteth in them as we doe in gold; he valueth every true member thereof as we doe gold; for every beleever is all glorious within; every true Chriſtian is very faire and beautifull; every regenerate man is as gold, even as moſt pure gold.

It is ſaid afterward, that Chriſt walketh in the middeſt of the ſeven golden Candleſtickes: Ver. 11.13. that is, Hee is alwayes preſent with His Church, to feed it, governe it, defend it, and comfort it. The Prophet ſaith that Chriſt hath ſeven eyes which goe through the whole world; whereby is ſignified his watchfull providence for his Church; for he is alwayes looking out for the good of it, to defend and protect it againſt all adverſary power. Which thing was figured in the Rammes skins, wherewithall the Arke was covered, to defend it againſt all violence of winde and weather. Even ſo the mercifull protection of Chriſt, as it were the continall covering of his Church.

As touching the parts and members of his royall Perſon, he is deſcribed of his head, and haire, of his face, of his eyes, of his voyce, of his feet, of his garments, and of his girdle.

As concerning his head and haire, they are ſaid to be as white as wooll, and in ſnow, which ſignifieth his great wiſdome and knowledge, to performe all things in his Church, for wiſdome and knowledge for the moſt part doe accompany white heads, and gray haires.

His face ſhineth as the Sun in his ſtrength: Which ſignifieth that Chriſt is the ſame to his Church, that the Sunne is to the World. For as the Sun lightneth the whole World with his brightneſſe, ſo Chriſt with the brightneſſe of his face enlightneth his whole Church.

His eyes are like a flame of fire: that is, exceeding bright, and piercing into all places, yea the very heart of men, for nothing is hid from his ſight, with whom we have to doe. Hee hath Eagles eyes to foreſee all dangers intended and plotted againſt his Church, that he may in due time prevent them.

His voyce is compared to the ſound of many waters, becauſe it ſhould ſound throughout all the World by the preaching of the Goſpell. Waters is expounded Chapter 17. verſe 15. of multitudes, nations, and tongues. Chriſts voyce therefore is like many Waters, becauſe his voice ſhould goe through many Countries and Kingdomes.

His feet are compared to fine braſſe; to ſignifie both the perfection of all his wayes, and alſo his mighty power to tread downe all his enemies.

He is clothed with a garment downe to the ground, to ſignifie that hee walked as King and Prieſt in the midſt of the 7. golden Candleſticks. For Kings and Prieſt in old time did weare long garments, eſpecially in the execution of their offices.

He is girded about the paps with a golden girdle: For as Kings and Prieſts did gird their garments cloſe unto them, leſt otherwiſe they might be hindred in the execution of their offices, ſo Chriſt girdeth himſelfe cloſe to his buſineſſe; for he is no idle beholder of the ſtate of his Church, but one that continually worketh out the good thereof.

Concerning his provident care over his faithfull Miniſters, he is ſaid to carry them in his right hand; for he had in his right hand ſeven ſtarres: Ver. 16. Ver. 10. that is, the Miniſters of the Churches.

As Chriſt ſaith: The ſeven ſtarres are the Angels; that is, the Miniſters of the ſeven Churches. Miniſters are compared to Starres, becauſe they ſhould ſhine as bright Starres in this darke world, both by life and doctrine.

Chriſt is ſaid to hold them in his right hand, becauſe he alwayes defended them againſt the malice and fury of the World, which of all others is moſt outragiouſly bent againſt them, and their favorites.

But let men take heed of over-bold preſuming to pull the Stars out of Chriſts right hand, leſt they ſmart for it. The world is very buſie this way, they thinke to wring them out of his hands: but alas poore ſouls, they are not able, he holdeth too faſt, who can pull them out of his right hand? If they continue bold, and buſie this way, they may hap at laſt take a Beare by the tooth, and peradventure pull an old houſe over their heads.

Another reaſon why CHRIST is ſaid to hold the ſeven Starres in his right hand, is becauſe he worketh by them, and their miniſtery, as an artificer with his toole in his right hand. The things which Chriſt hath done by theſe inſtruments are glorious and admirable. For by the Miniſtery of the Goſpell he hath converted many ſinners, and ſaved many ſouls, then the which nothing can be more honourable and wonderfull: and therefore the Word of GOD which is the Miniſters weapon, is compared to a ſharpe two edged ſword, which came out of CHRISTS mouth. Now unto all this may be added that Chriſt ſaith; He was dead, but now alive, becauſe he dyed, and roſe again. And alſo that he ſaith; He had the keyes of Hell and Death: that is, authority and power over Hell and damnation. For he hath abſolute power over Hell and damnation. For he hath abſolute power to open and ſhut, bind and looſe, and therefore it is written, Hee hath the key of David, which openeth and no man ſhutteth, and ſhutteth and no man openeth. All this ſetteth forth the great power and glory of Chriſts Perſon, and all aymeth at this marke and end, to commend unto us the authority of this Booke, becauſe it commeth from a perſon of ſo great dignity and excellency. Laſt of all, it remaineth to ſhew how John was affected with this viſion, wherein Chriſt did ſo gloriouſly appeare unto him: for he ſaith, When I ſaw him I fell at his feet as dead. Wherein he ſheweth how greatly he was amazed and daunted with the ſight of Chriſts moſt glorious perſonage. He was ſtricken with ſuch an aſtoniſhment and feare, that there was almoſt no life or ſpirit left in him, and all this was to humble him and to ſtrike him downe even to the ground, in as much as by it, he findeth his owne weakneſſe and imperfection; not capable of ſuch a ſight, ſo farre as to endure it. It was no doubt profitable, or rather neceſſary that this holy Servant of God ſhould thus be humbled and made fit to receive this Revelation with the greater reverence from his great Lord and Maſter. And alſo it maketh much for our profit, as appeareth in that every part of this viſion is rehearſed in the Epiſtles to the Churches. But to conclude, John being thus humbled and caſt downe in himſelfe, is comforted and raiſed up by Chriſt, who laid his right hand on him, and willed him to fear nothing: For ſaith Hee, I am the firſt and the laſt, and am alive, but I was dead, behold, I am alive for evermore. In which words Hee doth greatly cheare up Johns heart, and telleth him plainly, that this might and terrour of his perſon is bent onely againſt the wicked enemies of His Church, nothing at all againſt the friends thereof: but contrariwiſe, that all this power and glory, might and Majeſty is wholy and altogether for the good of his Church. Wherein we may all cleerely ſee and know to our great comfort that the ſame Arme of God which caſteth downe the wicked, raiſeth up the Godly; the ſame power which woundeth them, healeth us; the ſame hand which deſtroyeth them, ſaveth us; the ſame might and Majeſty which hurteth them, helpeth us. For whatſoever is in GOD, is wholy for his, and wholy againſt thoſe that are none of His. And thus much concerning the firſt Chapter, ſhall ſuffice.

Chapter 2. and 3.

I Have thought good to handle theſe two Chapters together, and in a generall and compendious manner to ſet downe the moſt ſpeciall matters contained in them both; not meaning to inſiſt upon every particular, both becauſe theſe two Chapters are plaine and eaſie to underſtand, and alſo becauſe they have been ſufficiently beaten upon by many. Theſe two Chapters doe generally containe ſeven Epiſtles, written to the ſeven Churches of Aſia; wherein the preſent eſtate of the Churches of Aſia is very lively deſcribed, and in them the eſtate of all other Churches then militant upon the face of the earth. Every one of theſe ſeven Epiſtles containeth foure things.

Firſt, an Exordium or entrance into the matters. Secondly, a generall propoſition. Thirdly, a narration. Laſtly, a concluſion.

The Exordium or entrance of every Epiſtle containeth two things; namely, the perſon to whom the Epiſtle is written, and the Perſon from whom the Epiſtle is written.

The propoſition is one and the ſame in all theſe Epiſtles, contained in theſe words: I know thy works.

The narration containeth the matter of each Epiſtle, and conſiſteth of commendations, and diſcommendations; of admonitions, reprehenſions, threats and promiſes.

The concluſion of every Epiſtle is one and the ſame; in theſe words, Let him that hath an ear hear what the Spirit ſaith unto the Churches.

Firſt, concerning the perſon to whom theſe Epiſtles are ſent, he is named in the beginning of every Epiſtle, To be the Angel of ſuch and ſuch a Church. By this word Angel, he meanes not the inviſible ſpirits which we call the Angels of heaven, for the things attributed to theſe Angels, can in no wiſe agree to the inviſible Spirits, as to the Angels of ſeveral Churches, to be neither hot nor cold, to leave their firſt love, to repent and amend, & ſundry ſuch like attributes through all theſe Epiſtles. But by the word Angel, he meaneth the Miniſter or Paſtor of every Church: which therefore is called an Angel, becauſe he is the Miniſter of GOD, as the word ſignifieth: As alſo becauſe every faithfull Miniſter ought to be received and regarded as an Angell of God, as the Apoſtle witneſſeth of the Galathians, that they received him as an Angell of God, yea as Chriſt Jeſus. And he giveth many admonitions in his Epiſtles to this effect; for he would have all faithfull and painfull Miniſters to bee greatly reverenced and had in double honor; to be acknowledged and had in ſingular love for their works ſake; to be cared for, to be made much of, and to want nothing: For indeed, a good Miniſter is a Jewell of price. A good Miniſter is a friend in Court, which we ſay is better then penny in purſe. A good Miniſter is like a candle, which ſpendeth it ſelfe to give light to others. A good Miniſter is like a Cocke, which by the clapping of his wings awaketh himſelf, and by his crowing awaketh others. For a good Miniſter by his private ſtudies, prayers and meditations, awaketh himſelfe, & by his publick preaching awaketh others. The Scriptures affirmeth a good Miniſter to be the very glory of Chriſt. And again, that a good Miniſter is a ſingular bleſſing of God:2 Cor. 8.23. Jer. 3.14. For the Lord himſelfe faith; I will take you one of a City, and two of a Tribe, and will bring you to Sion: and I will give you a Paſtor, according to my heart, which ſhall feede you with knowledge and underſtanding. Now then if a good Miniſter bee ſo great a bleſſing of God, and ſo peereleſſe a Pearle, how great is the ſin of thoſe which contemne them, and tread their Miniſtery under foot, as vile and nothing worth? Our Lord Jeſus ſaith of all ſuch: He that deſpiſeth you deſpiſeth me. Luke 10.16. Let thoſe ſcoffers and ſcorners therefore take heed how they deſpiſe Chriſt, for aſſuredly he will not long put it up at their hands.

If any man demand a reaſon, why all theſe Epiſtles are ſpecially ſent and directed to the Angels, or Paſtors of the Churches, ſeeing Iohn before, chap. 1.11. is commanded to write them to the Churches of Aſia: I anſwer, that he writing to the Paſtor, excludeth not the Churches, but in them, or under them, he writeth to the whole Churches, as plainly it appeareth in the concluſion of every Epiſtle, when he ſaith: Let him that hath an eare, heare what the Spirit ſaith to the Churches. Then that which is ſpoken to the Angel of the Church, ſpoken to the Church. The reaſon why the ſpeech is ſpecially directed to the Paſtor of every Church, is becauſe the good or bad eſtate of the Church, for the moſt part dependeth upon the Miniſters. For commonly we ſee it commeth to paſſe; Such a Paſtor, ſuch a People: Such a Shepheard, ſuch Sheep: Such a Husbandman, ſuch husbandry. And as the Prophet ſaith,Hoſ. 4.9. Like Prieſt, like People. For we may obſerve in all theſe Epiſtles, that where the Miniſter is commended, the people are commended; and where the Miniſter is diſcommended, the people are diſcommended alſo: So that they ſtand and fall, ſinke and ſwimme together. As concerning the Perſon from whom theſe Epiſtles are ſent, it is Jeſus Chriſt, who is very gloriouſly deſcribed of his divers qualities in the entrance of every one of theſe Epiſtles: Firſt, in the Epiſtles to the Church of Epheſus, it is ſaid: Theſe things ſaith hee that holdeth the ſeven Stars in his right hand, and which walketh in the middeſt of the ſeven Candleſtickes. Secondly, in the Epiſtle to the Church of Smyrna: Theſe things ſaith he, that is firſt and laſt, which was dead, and is alive. Thirdly, to the Church of Pergamus: Thus ſaith hee, which hath a ſharpe ſword with two edges. Fourthly, to Thyatira: Theſe things ſaith the Sonne of God, who hath eyes like a flame of fire, and his feet like fine braſſe. Fifthly, to the Church of Sardis: Theſe things ſaith he that hath the ſeven Spirits of God, and ſeven Stars. Sixtly, to the Church of Philadelphia, it is thus ſaid of Chriſt: Theſe things ſaith he that is holy and true, which hath the key of David, which openeth, and no man ſhutteth, and ſhutteth and no man openeth. Laſtly, to Laodicea, it is thus ſaid: Theſe things ſaith Amen, the faithfull and true witneſſe, the beginning of the Creatures.

Now then, we doe plainly ſee how gloriouſly Jeſus Chriſt is deſcribed of his ſeverall properties in every one of theſe Epiſtles, and what honourable and magnificent titles are given unto him; and to all this end, to move attention, and to worke in us a reverence of ſo great a Perſonage, that wee might more ſeriouſly regard, and deepely ponder the things which proceed from ſo great a Majeſty: For we ſee and know by common experience that almoſt every mans words are heeded and regarded according to the opinion and reverence which is had of his Perſon. Sith then that every one of theſe Epiſtles, fronted with this great authority: Thus ſaith the Sonne of God: Thus ſaith Chriſt: Thus ſaith Alpha and Omega; therefore we ought to give diligent heed to the things herein contained. So like wiſe we read in the Hebrewes, that after the Holy Ghoſt had very notably deſcribed the Perſon of Chriſt, and extolled him farre above the Angels and all other creatures, he giveth the uſe of it in the beginning of the ſecond Chapter, ſaying, Therefore we ought to give more diligent heed to his doctrine. And thus much concerning the Exordium or entrance of theſe ſeven Epiſtles, touching the perſon to whom, and the Perſon from whom theſe Epiſtles are ſent. Now it followeth to ſpeake a word or two of the generall propoſition contained in theſe words: I know thy works. We read in all theſe Epiſtles, how the Sonne of God praiſes ſome of the Churches, and diſpraiſes others; commends ſome Paſtors, and diſcommends others. Now he that will praiſe or diſpraiſe, muſt eſpecially looke to this, that he be upon a good ground; and therefore Jeſus Chriſt before he enters into any prayſing or diſprayſing, commending or reproving, doth firſt proteſt that he knoweth their workes, and is privy to all their particular actions, yea, their very thoughts, and therefore cannot erre or be deceived in his cenſures. True it is indeed, that men may erre in their opinions and cenſures of others, becauſe they know not mens hearts, and with what affections things are carried. Men, I ſay, may praiſe or diſpraiſe too much or too little. But Jeſus Chriſt whoſe eyes are a flame of fire, and which ſearcheth the reines, cannot faile one jot, nor erre a haires breadth, as we ſay, either in commending or diſcommending, and therefore he ſtoppeth their mouths at the firſt daſh, ſo as they can have nothing to reply, when he ſaith, I know thy works; I know well enough what thou art, and what thou haſt been, I am not deceived in thee, I know thy ſitting downe and riſing up, and am accuſtomed to all thy wayes: And this briefly of the proportion. The narration (as is aforeſaid) contained in the matter of the Epiſtles, conſiſting of praiſes and diſpraiſes, admonitions, reprehenſions, threats and promiſes.

Touching the firſt, we finde that ſome Churches are highly commended, others wholly diſcommended; others partly commended, partly diſcommended. As for example, The Paſtor and people of Smyrna and Philadelphia, are generally commended for all things, and diſcommended for nothing, there is no fault found with them; that is no groſſe fault as in others; for they were not without common corruptions and infirmities. The Miniſter of Smyrna was a very rare and excellent man, although a poore man to the world ward: For Chriſt ſaith thus unto him,Apo. 2.9. I know thy poverty, but thou art rich; that is, rich in grace, and the manifold gifts of the Spirit. Thou haſt done great ſervice to the Church. Thou haſt imployed thy gifts to the good of many. Thou takeſt great paines in the Miniſtery, and art greatly bleſſed in thy labours; for thou haſt an excellent flock, a notable good people, and therefore I cannot but greatly commend both thee and them. The Miniſter of Philadelphia was alſo a very worthy and notable man.

For although his gifts were not ſo great as ſome others, yet was he very painfull and faithfull in a little; of whom it is ſaid, Thou haſt a little ſtrength, and haſt kept my word, and haſt not denyed my name: that is, thou art very conſtant in the profeſſion and practice of Chriſtian Religion; and thereupon Chriſt promiſed to bleſſe his labours: For ſaith hee, I will make them of the ſynagogue of Sathan which call themſelves Jewes, and are not, but doe lie: Behold I ſay, I will make them that they ſhall come and worſhip before thy feete, and ſhall know that I have loved thee. Here we doe plainly ſee how Chriſt promiſeth to bleſſe this mans Miniſtery, for his painfulneſſe and diligence, although he was not of the greateſt gifts: For men of greateſt gifts are not alwayes moſt bleſſed in their labours: For God doth commonly worke the greateſt things by weake meanes, that all glory might redound unto him, and no fleſh might boaſt in his ſight. For otherwiſe if men of greateſt gifts ſhould alwayes bee moſt bleſſed in their labours, and win moſt ſoules unto God, then wee would be ready to aſcribe that to men, and their gifts, which is proper to God, and ſo his praiſe and glory ſhould be ſomewhat ecclipſed. Thus we ſee what excellent men the Miniſters of Smyrna and Philadelphia were, and what excellent people they had in their charges. But on the contrary, the Paſtor and the people of Sardis and Laodicea, are diſcommended for all things, and commended for nothing. Indeed the Miniſter of Sardis had a great name for learning, and other good gifts, but he was grown very idle and negligent, and did little good with his gifts: Of whom it is ſaid, Thou haſt a name that thou liveſt, but thou art dead: That is, there was no ſpirit in him, no life of grace, his gifts waxed ruſty for want of uſe, he was fallen aſleepe; he was fallen away from the grace of God, he was nothing the man which he had been. Therefore he is admoniſhed to awake and ſtrengthen the things which remaine, which were ready to dye.

The Miniſter of Laodicea, and the people alſo, were growne luke-warme, neither hot nor cold, they were become careleſſe and ſecure, not caring greatly which end went forward in GODS matters, ſo they might enjoy the preſent profits and pleaſures of this life.

Concerning the Paſtors and people of Epheſus, Pergamus and Thyatyra, they are partly commended, and partly diſcommended. Theſe three were reaſonable good Miniſters, and had many good parts in them, and tooke paines in their charges, although there be ſome faults found with them. For the Miniſter of Epheſus is commended for ſix things, for labour, for patience, for zeal, for wiſdome, for ſincerity, and for courage; but diſcommended for leaving his firſt love; that is, for revolting, or ſomewhat going backe, or rather indeed, for cooling in the love and zeale of God. The Miniſter of Pergamus, and people alſo are greatly commended for their conſtant profeſſion of the truth in the middeſt of manifold troubles, and the very heat of perſecution. For the rage of the enemies grew ſo fierce againſt the profeſſion and profeſſors of the Goſpel, that Antipas the Paſtor of Pergamus (as ſome ſuppoſe) was put to death: For Chriſt ſaith thus of his Church: Thou dwelleſt where Satans throne is, and yet thou keepeſt my name, Apo. 2.13 and haſt not denyed my faith even in thoſe dayes when Antipas my faithfull martyr was ſlaine among you, where Satan dwelleth.

But yet notwithſtanding this Church is found fault withall for ſome few things, that is two groſſe faults; the one for ſuffering the doctrine of Balaam to be broched there by the inſtruments of Satan; the other that they maintained the doctrine of Nicolaitans. The doctrine of Balaam did uphold the lawfulneſſe of eating things ſacrificed to Idols,Apo. 2.14 and of committing fornication; for he taught Balac the King of Moab, thus, to put a ſtumbling blocke before the children of Iſrael. The doctrine of the Nicolaitans did uphold the common uſe of women, that is, that women might be made common. Theſe two moſt groſſe and abſurd doctrines were ſuffered and maintained in the Church of Pergamus. As concerning the Church of Thyatira, they are greatly commended for thei • love and ſervice to the Church; for thei • faith, patience, and manifold workes, an • eſpecially for their conſtant proceeding i • Religion and Godlineſſe, and that with increaſe:Apo. 2.19. For of this Church it is ſaid, I kno • thy love and ſervice, and faith, and thy patience, and thy workes, and that they are moe a • the laſt then at the firſt: But this Church i • diſcommended for ſuffering the wicked woman Jezabel, (that is, a falſe Propheteſſe, who was craftily crept into this Church) to teach and ſeduce the people of God in that congregation, teaching the ſame falſe doctrine that Balaam did at Pergamus; which was,Apo. 2.10. that it was lawfull to commit fornication, and to eat meats ſacrificed unto Idols: Hitherto concerning the praiſes and diſpraiſes of the Churches. Now followeth to ſpeake of the admonitions.

Firſt the Church of Epheſus having fallen from their firſt love, is admoniſhed to remember from whence they were fallen, to repent, and to doe their firſt works. Alſo the Church of Smyrna is admoniſhed and exhorted to ſtand faſt in the midſt of thoſe perſecutions and troubles, which ſhould be raiſed up againſt it by the Emperor Trajanus, and continue for the ſpace often yeare: They are therefore exhorted & incouraged by our Lord Jeſus, not to feare the things which they ſhould ſuffer; for although the Divell and his Inſtruments ſhould have ſcope to perſecute and impriſon them for ten dayes; that is, ten years, according to the Propheticall account; yet if they had continued faithfull to the death, they ſhould have had the Crowne of life. The Church of Pergamus ſuffering and maintaining the doctrine of Balaam, and the Nicolaitans, is admoniſhed to repent and amend. The Church of Thyatyra, which ſuffered the falſe doctrine of Jezabel is admoniſhed to look to her ſelfe, and to hold faſt the truth of Religion. Sardis being dull and dead, is admoniſhed to awake and ſtrengthen the things which remain that were ready to dye. Philadelphia is admoniſhed to hold that which they had, that no man take their Crowne. Laodicea being neither hot nor cold, but luke-warme, is admoniſhed to be zealous and amend. And although they thought their ſtate good enough, being puft up with conceitedneſſe, yet they are charged to bee poore, naked, and blinde, and thereupon counſelled and admoniſhed to buy ſpirituall Gold, that they may bee rich: and ſpirituall garments to hide their nakedneſſe, and ſpirituall eye-ſalve to anoint their eyes that they may ſee.

Concerning reprehenſions, Epheſus is reproved for going backward: Pergamus and Thyatyra for ſuffering and maintaining corrupt doctrine, as formerly hath beene ſhewed. Sardis for dulneſſe, deafneſſe, and unſoundneſſe in their manner of worſhipping God. Laodicea for luke-warmeneſſe and conceitedneſſe.

Touching threats, Epheſus is threatned, that except they repent and doe their firſt workes, their Candleſticke ſhould be removed out of his place; that is, the Church ſhould be tranſlated to ſome other place, but not deſtroyed: For God doth remove, but not deſtroy his Candleſticks. Pergamus is threatned, that unleſſe they did ſpeedily repent, Jeſus Chriſt ſhould come ſhortly and fight againſt them with the ſword of his mouth. Thyatyra is threatned, that except they repent them of their workes, they ſhould be caſt into a bed of affliction, and all their favorites ſhould be ſlain with death. Sardis is threatned, that if they did not watch and awake, CHRIST would come ſuddenly upon them as a Thiefe, and they ſhould not know what houre hee would come.

Concerning promiſes, they be very great and large; for everlaſting joy, and the very fulneſſe of glory is promiſed to all that fight the good fight of faith, and overcome in the ſpirituall battle againſt the fleſh, the world and the Divell. Epheſus is promiſed, that if they fight it out couragiouſly and conſtantly to the end, they ſhould eate of the tree of life, which is in the middeſt of the paradiſe of God.

Smyrna is promiſed in like caſe, that they ſhould not be hurt of the ſecond death. Pergamus likewiſe is promiſed to eate of the Manna that is hid, & to have the white ſtone of victory given them. Thyatira is promiſed to have power given them to rule over Nations, and to be lightned with heavenly brightnes, like the morning Star. Sardis is promiſed to be cloathed with white array; that is, with heavenly glory, and to have their name continued in the booke of life. Philadelphia is promiſed to have a piller made in the Temple of God; that is, a firme and unmoveable place of eternall glory. Laodicea is promiſed to ſup with Chriſt, and to ſit with him upon his throne for evermore. Thus we ſee what great and precious promiſes are made to all Churches that fight and overcome in this their ſpirituall battell and conflict.

Concerning the concluſion, it is one and the ſame to all theſe ſeven Churches. Wherein they are exhorted, that ſuch as have eares to heare, ſhould heare, ponder, and conſider all the aforeſaid praiſes, and diſpraiſes, admonitions,, reprehenſions, threats, and promiſes. And it is therefore ſaid, ſuch as have eares, becauſe they are very few to be found that have circumciſed and ſanctified eares, to heare and underſtand heavenly things. This is proper to the elect, this is but to whom it is given. And thus briefly and generally we ſee what was the preſent ſtate of every one of the Churches of Aſia, unto which this Prophecie was to be ſent: ſo that by them we may ſee in what eſtate the univerſall Church militant was at that time. For as ſome of theſe ſeven as yet ſtood firme, and others had much declined, ſo was it with all other Churches.

Hitherto concerning the firſt viſion, containing generally the inſcription of this booke: Johns ſalutation to the Churches. Johns new calling: The excellency of Chriſt which called him: And the preſent eſtate of the Church. Now we are to proceed to the ſecond viſion, contained in the next eight Chapters to the twelve, wherein is ſhewed, what ſhould be the future eſtate of the Church in all ages, even unto the end of the world.

CHAP. 4.

THe principall thing contained in this fourth Chapter, is a deſcription of the perſon of God, the author of this booke, who is moſt gloriouſly deſcribed of that excellent glory that is in himſelfe, and of his royall throne which hee ſitteth upon, and of his goodly retinue, and troopes of Saints and Angels attending about his moſt glorious throne. Whereunto is added the diverſe qualities, both of Angels and Saints, both in themſelves and their owne natures: as alſo in their manner of praiſing and worſhipping of God. This is the generall ſumme and ſenſe of this Chapter.

But for the better clearing and more full opening of, I will come to the words of the text and open them as they lie in order.

After this I looked, and behold a doore was open in Heaven, and the firſt voice I heard,Verſe 1. was as it were of a Trumpet, talking with mee, ſaying: Come up hither, and I will ſhew thee the things which muſt bee done hereafter.

Theſe words (After this) have relation to the firſt viſion ſpoken of before, as if he ſhould ſay, after I had received the former viſion, concerning the preſent eſtate of the Church, now I had another viſion concerning the future eſtate therof; and therfore he ſaith, a doore was opened in Heaven, that he might come in and ſee all theſe things which ſhould be revealed to him. For the opening of the doore in Heaven doth here ſignifie the unlocking of heavenly things unto Iohn, or his entrance into them: for ſo the word doore is taken 2. Cor. 3.12. Apoc. 3.8. After the opening of the doore, he is called up with a loud voice, like a Trumpet, ſaying, Come up hither: for although the doore was opened, yet durſt he not enter in till he was called and commanded to come in. For in theſe caſes he doth not preſume in any thing as of himſelfe, without ſpeciall warrant and direction: As the Scripture ſaith: No man taketh this honour unto himſelfe, Heb. 5.4. but he that is called of God, as Aaron was. The voice that calleth him, is like a Trumpet that is loud and ſhrill, that he might be ſtirred up more diligently to attend unto the contemplation of theſe great ſecrets which ſhould be revealed unto him. This voice commandeth him to come up hither: which ſheweth that Iohn was rapt up in the Spirit unto the Heavens to ſee this viſion. This voice promiſeth to ſhew him things which muſt be done hereafter: that is, that he ſhould be made acquainted with the future eſtate of the Church, as already he was with the preſent eſtate thereof.

And immediately I was raviſhed in the Spirit,Verſe 2. and behold, a Throne was ſet in Heaven, and one ſate upon the Throne.

Upon this ſuddaine and extraordinary calling by ſo heavenly and loud a voice, Iohn was forthwith raviſhed in Spirit. For as the Prophet Ezechiel was by the ſpirit in the viſions of God, carried from Caldea to Ieruſalem: So this holy Apoſtle is carried by the Spirit in the viſions of God into Heaven, and by the ſame Spirit is made fit and capable of all theſe heavenly viſions which ſhould be ſhewed him. So that in all this we do plainely and cleerely ſee, that Iohn hath (as it were) a further calling and admittance from Heaven, to to behold and ſee theſe wonderfull ſecrets which now are to be imparted unto him.

Behold a Throne, &c. Here beginneth the deſcription of the moſt high and glorious majeſty of God, who is deſcribed after the manner of earthly Kings and Judges ſitting upon their thrones and judgement ſeats. For he is King of Zion, and Judge of all the world.

And he that ſate, was to look upon like unto a Jaſper ſtone,Verſe 3. and a Sardine, and there was a Rainebow round about the Throne like an Emeraud.

God for his admirable glory and beauty, is here compared to two moſt precious ſtones. The one which is the Jaſper, being of a perfect greene colour, as Philoſopers write: the other, which is the Sardine, being of a moſt bright red colour: Nothing can ſufficiently reſemble the glory of God, being infinite: but theſe things being the moſt precious under the Sun, do after a ſort ſhaddow it unto us.

There was a Raine-bow round about the Throne, which may ſignifie, that Gods Throne in glory and beauty doth farre excell all other Thrones of mortall Princes; yea, even that of Salomon, which was of moſt pure Ivory, or rather it may ſignifie, that although God in himſelfe is moſt glorious and admirable, yet hee keepeth promiſe and covenant with the ſons of men. For the Rainebow was a ſigne of his covenant, as appeareth Gen. 9. and aſſuredly God will be mindful of his covenant to a thouſand generations. This Raine-bow is ſaid to be like an Emeraud, which is alwaies of a freſh greene colour, ſignifying that Gods covenant of grace and mercy towards his Church, is alwayes freſh and greene, and his goodneſſe towards his people perpetuall and unchangeable.

Moreover, God is deſcribed of his glorious retinue, and heavenly company about him. For it is ſayd:Verſe 4. Round about the throne were 24. ſeats, and upon the ſeats 24. Elders: which ſignifie the whole Church, both militant and triumphant, both of Jewes and Gentiles; and are therefore called 24. becauſe the Church of the Jews grew out of 12. Patriarchs: and the Church of the Gentiles out of 12. Apoſtles. And as the glory and pompe of mortall Kings is ſet out by their troops and traines of nobles, and other excellent perſonages: So the glory of God (which in it ſelfe can receive no increaſe) is to our capacity commended and ſet forth by his goodly companies of Saints and Angels. Theſe 24. Elders are cloathed in white rayment, which ſignifieth their righteouſneſſe, as it is expounded, Chapter 19. verſe 8. not inherent, but imputative: For they having no righteouſneſſe of their owne. Chriſts righteouſneſſe is imputed unto them through faith, and through faith is made theirs. For Abraham beleeved, and it was imputed unto him for righteouſneſſe.

Theſe 24. Elders had on their head Crownes of gold, which ſignifie their victories over the world: for all the elect overcome the world through faith, as S. Iohn teacheth; and not the world only, but even the fleſh and the Divell alſo: And therefore the crowne and garland of victory belongeth unto them as moſt valiant conquerors,

Verſe 5.Moreover it is ſaid, that out of the throne proceed lightnings, and thundering, and voices, which ſignifie his terror and fearefull power in the preaching of the Law: for the preaching of the Law, is as it were a voice of lightning and thundring. The powerfull preaching of the law, is the very thundring of hell, and lightning of the wrath of God upon all impenitent ſinners: and therefore at the delivery of the Law, there were lightnings and thundrings, and Mount Sinai it ſelfe did tremble and ſhake.

Further it is ſaid, there were ſeven lampes of fire burning before the throne, which are the ſeven Spirits of God. Theſe ſeven lampes which are interpreted to be the ſeven ſpirits of God, doe ſignifie the preaching of the Goſpell, and the manifold graces and gifts of the Spirit, which are given to the Church by the meanes thereof. For the Goſpell giveth a cheerefull and comfortable light, being the Miniſtry of the Spirit, as the Apoſtle ſaith, and therefore is reſembled to ſeven Lamps. So then from the throne, that is, from the preſence of God, proceedeth both Law and Goſpell, and the Miniſtry of them both for the ſaving of ſoules. And all this maketh much for the ſetting forth of Gods glory and Majeſty, being the marke heere aimed at.

And before the throne there was a Sea of glaſſe like unto Chryſtall: Verſe 6.

This Sea of glaſſe is the world, which is fitly compared to a Sea, becauſe it is full of ſtormes, tempeſts, and waves, that are continually raiſed up in it.

It is full of rocks, upon which many daſh, and make ſhipwracke.

It is compared to a Sea of Glaſſe, for the brittleneſſe, changes, and uncertainety of all things in the world.

It is ſaid to bee before the Throne like Chryſtall, becauſe the all-ſeeing God doth as cleerely behold from his Throne all the thoughts, words, and works of the ſonnes of men, and all other particular actions of all his creatures under the Sunne, as we behold our face in a Chryſtall. For all things are naked, and as it were laid out in an anatomy unto his eyes, with whom we have to doe.

Moreover it is ſaid, that in the middeſt of the throne, Verſe 6. and round about the throne, were foure Beasts full of eyes before and behinde. Theſe foure beaſts doe ſignifie the Angels of Heaven, the inviſible and elect Angels, as it is expounded, Ezech. 10. verſe 20. where the Prophet in a viſion ſeeth foure beaſts, as it were bearing up and drawing Gods Chariot of triumph. And at the 20. verſe he ſaith expreſſely, that he at laſt underſtood they were the Cherubins: The firſt and tenth Chapter of Ezechiel being throughly looked into, do make this plaine. The reaſon why the Angels are called by the name of Beaſts, is, becauſe in the next verſe they are compared to beaſts for their qualities of certaine beaſts. They are named foure in number, being otherwiſe innumerable, becauſe they are likened to foure ſeverall beaſts.

The Angels are ſayd to have eyes before and behind, for their great vigilancy over the Church, and every member thereof: and becauſe they are endued with knowledge of things paſt and things to come: and laſt of all, becauſe they ſee and diſcerne almoſt all actions under the Sun, upward and downeward, backward and forward.

And the firſt beaſt was like a Lyon,Ver. 7, the ſecond like a Calfe, &c.

Here the Angels are compared to foure ſeverall beaſts: to a Lyon for ſtrength and courage: to a Calfe or an Oxe, for ſervice and uſe: to a Beaſt having the face of a man, for wiſedome: to an Eagle, for ſwiftneſſe and readineſſe to execute the will of God. And moreover, becauſe the Eagles ſoare aloft, and fly a very high pitch, we are given to underſtand, that the heavenly Spirits are much in celeſtiall contemplation, and do receive the knowledge of hid ſecrets & counſels, for they are much aloft about the Throne of God, and many high and deepe ſecrets are opened unto them.

And the foure beasts had each of them ſixe wings about him,Verſe 8. and they were full of eyes within, &c.

This maketh it very plaine, that by theſe Beaſts are underſtood the ſixe Angels, becauſe he aſcribeth unto every one of them ſixe wings a peece. For the Angels are deſcribed with wings, both in the firſt and tenth of Ezechiel before mentioned: and alſo in the ſixth Chapter of the Propheſie of Iſaias, where the Seraphins are ſayd to have ſix wings a peece; two to cover their faces: two to cover their feete: and two to flye withall. And they have two wings to cover their faces withall, becauſe they are not able to endure the unconceiveable brightneſſe and glory of God, for he dwelleth in unapproachable light. They have two wings to cover their feete withall, becauſe mortall then are not able to looke upon the brightneſſe that is in Heaven. For we reade that many have beene aſtoniſhed and dazled with the glory and brightneſſe of Angels, ſo glorious creatures are they. They have two wings to flie withall, to note their prompt obedience and readineſſe to execute the commandements of God, as formerly was ſhewed. Moreover, the Angels are ſaid to have wings, and to flye ſwiftly: becauſe God by them doth ſpeedily diſpatch many purpoſes, actions and ſervices here below: and for this cauſe the Scripture affirmeth, that he rideth upon the Cherubins: that hee dwelleth betweene the Cherubins: and that hee maketh the Clouds his Chariots, and walketh upon the wings of the winde. For as earthly Kings are in their progreſſes carried in their moſt ſumptuous coaches, drawne by the moſt excellent Coach-horſes, to diſpatch great buſineſſes, and many weighty affaires within their dominions: ſo the Viſions in Ezechiel do ſhew that the immortall King is carried moſt ſwiftly in his Chariot of triumph, drawne by the Cherubins, as it were by beaſts, to direct and over-rule all actions under the Sun. Moreover, theſe Angels are ſaid to be full of eyes within, Verſe 8. to note not onely their fulneſſe of knowledge, but alſo their inward ſight into all heavenly things; yea, even ſuch as are moſt ſecret and hid: for they are of all other creatures moſt inward with God. None of his Children know ſo much of his counſell as they. Furthermore the Angels are heere ſaid to prayſe God unceſſantly, Verſe 8. day and night, ſaying; Holy, holy, holy, Lord God Almighty, which was, which is, and which is to come: where we may cleerely ſee, that the Angels prayſe and worſhip God in a burning zeale without wearineſſe. For they are not as men,, which through their great corruption, are full of dulneſſe and wearineſſe in Gods worſhip; but they do alwaies ſerve him with infatigable deſires, and therfore are called Seraphins, becauſe they burne in the zeale of God; and Cherubins, becauſe their delight is to approach neare unto him, and to be alwaies about his Throne; yea even in his chamber of preſence. They doe double and treble this word (holy) and warble much upon it, becauſe they know full well, that he is righteous in all his waies, and holy in all his works, and that all his proceedings and judgements are even then weighed in the ballance of Juſtice and equity, when to mans ſenſe and the judgement of reaſon, they ſeeme nothing leſſe. For his judgements are as a great depth which mans reaſon cannot ſound. Further, wee ſee that when theſe beaſts, that is, the Angels, gave glory and honour and thanks to God, &c. the 24. Elders alſo fell downe before him, and worſhipped him that liveth for evermore. Where we may ſee, that both Saints and Angels, doe joyntly prayſe and magnifie God, and him alone, Even that GOD that liveth for evermore, even that GOD which was, which is, and which is to come: that is, the eternall and everlaſting God. For the Scripture ſayth: Praiſe him, O yee Saints, and praiſe him, O yee Angels that excell in ſtrength. And the 24. Elders caſt their Crownes before the Throne, ſaying, Thou art worthy, O Lord, to receive glory and honour, &c. Wherein we ſee, that all the Elect do empty themſelves of all worthineſſe to have any glory, acknowledging that their Crownes of glory are Gods free gift, and that the praiſe thereof belongeth only to him and nothing to themſelves. And this in very deed is the right manner of worſhipping God, frankly to aſcribe all glory to him, and all ſhame to our ſelves, to give all to him to whom all is due, and nothing to our ſelves, which have nothing; for nothing can be given or taken out of nothing.

Now then, to conclude and winde up this 4. Chapter, we do clearely ſee the ſumme and drift of all is, that Heaven doore was opened unto John, and that he was let in, and called up into the Chamber of preſence by a very loud voice, there to take notice of the future eſtate of the Church: and that the perſon which thus called him up was the very immortall God himſelfe, who is ſo gloriouſly deſcribed of his Throne, his troopes and traines of Saints and Angels, as we have heard. And all this is to commend and ſet forth the authority of this booke, whoſe Authour is ſo excellent, yea, ſuper-excellent.

CHAP. V.

AFter this Viſion containing the glory of the divine Majeſty was ſhewed unto John, that he might know from what fountaine this Propheſie was derived, now in this fift Chapter is taught and ſhewed by what meanes and by whoſe mediation, the knowledge of ſuch hidden myſteries were revealed unto the Church; namely, by the meanes and mediation of Jeſus Chriſt, in whom onely the counſels and ſecrets of God the Father are opened, and made knowne unto men. For he is the great Prophet and Doctor of the Church, which is come down from the boſome of his Father, and hath made knowne unto us whatſoever he hath received of his Father, as he himſelfe teſtifieth. And the Church is commanded by a voice from Heaven to heare him, and him alone.

This fifth Chapter containeth three things, generally,Ver. 1, 2, 3, 4, 5, 6, 7. Firſt, a deſcription of the booke, which was in the right hand of God.

Secondly, a deſcription of Jeſus Chriſt, which receiveth it at the hand of his Father and openeth it.

Thirdly, a deſcription of thoſe moſt glorious praiſes which are given to Chriſt by the Angels, Saints, and all the creatures in Heauen and earth.

I ſaw in the right hand of him that ſate upon the throne, a book written within,Verſe 1. and on the backe ſide, ſealed with ſeaven ſeales.

By this booke here mentioned, is meant this preſent booke of the Apocalyps, or Revelation, as it ſhall plainely appeare in the next chapter, when we come to the opening of the ſeaven ſeales thereof. For the things which fall out upon the opening of the ſeverall ſeales, do plainely declare, that all is meant of the particular matters contained in this preſent booke.

This book is ſaid to be in the right hand of him that ſitteth upon the throne, becauſe all the ſecrets revealed in it, come from the counſell and decree of the moſt high God, and are ordered by his meere direction & providence.

It is called a written booke, to ſhew that the things contained in it, are ſo firmely decreed in the counſell of God, that none of them ſhall faile, but come to paſſe, and be fulfilled • n their ſeaſon. They are ſuch as we may write of, as we uſe to ſay: and therefore for the cer • ainty of them, they are here ſaid to be writ • en in a booke.

This booke is ſayd to be written within and without, for the multitude and variety of matters contained in it. For there were both many and great things which ſhould fall out in the World from the time that John received the Propheſie, unto the end of the World.

This booke is ſealed with ſeven ſeales, that is to ſay, perfectly ſealed, becauſe the things contained herein, are counſels and ſecrets, only known to God, till it pleaſed hi • to reveale them to his Church by his Son. The elect Angels knew nothing of the things written in this booke, before the ſeales were opened.

Verſe 2.And I ſaw a ſtrong Angell, which proclaimed with a loud voice; Who is worthy to open the booke, and to looſe the ſeales thereof.

Heere is Proclamation made to all creatures, that if there were any manner of perſons in Heaven or earth, among men or Angels, that would take upon them to open and expound this booke, that they ſhould com • forth and ſhew themſelves, and be very willingly and gladly heard.Verſe 3. But alas, the next verſe doth ſhew, that none in heaven o • earth was able to open the booke and expoun • it: whereupon John wept very much, becauſ • no man was found worthy to open and interpret this booke.

The cauſe of Johns weeping and lamenting, was for feare the Church ſhould be deprived of ſuch profitable and excellent things as he knew were contayned in this booke. Such was his love to the Church: ſuch was his zeale and care for the people of God. An example worthy of all imitation to mourne and weepe for the conc •• ling of the book of God, and to rejoyce in the opening of it. But Papiſts and Atheiſts are of a contrary minde, for they rejoyce in the concealing and keeping cloſe of the Scriptures, and are much grieved with the opening and revealing thereof; becauſe thereby their hypocriſie and villany is detected and diſcarded.

Ʋpon this, one of the Elders ſayd unto John:Verſe 5. Weepe not: Behold, the Lion which is of the Tribe of Judah, the roote of David, hath obtained to open the book, and to looſe the ſeals thereof.

Heere we ſee how Iohn is comforted and cheered up by one of the Elders, being now very penſive and ſad; and is willed to plucke up a good heart, and to be of good cheere, for he could tell him good newes; to wit, of one that could open and expound this booke, and all the ſecrets in it; and that is Jeſus Chriſt, the great revealer of ſecrets, and onely expounder of all riddles, and hidden myſteries, as before hath been ſpoken.

Jeſus Chriſt is here ſaid to be of the Tribe of Judah, becauſe he is lineally deſcended of that Tribe, according to the fleſh, and his humane nature.

He is compared unto a Lyon, by alluſion unto Jacobs words in his laſt will and teſtament, concerning Judah, namely, that he ſhould couch as a Lyon, and as a Lyoneſſe, and none ſhould ſtirre him. He is fitly compared to a Lyon, for his great and admirable power and ſtrength, for he raigneth and muſt raigne over all his enemies, and in the middeſt of all his enemies, till he hath troade all his enemies under his feete. He is called the roote of David, both here, and alſo in the 22. Chapter of this Booke, verſe 16. becauſe he ſprung out of David, the Sonne of Iſhai, as a branch out of his roote, as the Prophet did fore-tell, that A rod ſhould come forth of the ſtock of Iſhai, and a graft ſhould grow out of his rootes. And the Apoſtle ſayth, that Chriſt was made of the ſeede of David, according to the fleſh.

Then ſayth John, I beheld, and loe,Verſe 6. in the middeſt of the throne, and of the foure beaſts, and of the Elders, ſtood a Lambe, as though he had beene killed, which had ſeven hornes, and ſeven eies, which are the ſeven Spirits of God ſent into all the world.

Here John taketh a view and ſight of Jeſus Chriſt, from the very middeſt of the throne, and of the foure beaſts, and the Elders. Chriſt doth not appeare about the throne, as do the Saints and Angels, which are but miniſters and miniſtring Spirits: but in the very middeſt of the Throne, and the foure beaſts, &c. becauſe he is God everlaſting, coequall and coeternall with the Father; in whom (as the Apoſtle ſaith) dwelleth all the fulneſſe of the Godhead bodily or eſſentially. And here afterwards the ſame worſhip and honour is aſcribed unto him both by the Saints and Angels, which before is aſcribed unto God the Father.

Chriſt is heere compared to a Lambe, for his innocency; for the Scripture ſayth, He was a ſheepe dumbe before his ſhearer. Hee is the Lambe of God that taketh away the ſinnes of the world. Hee is the Lambe ſlaine from the beginning of the world: He is compared to a Lyon, for his great and incomparable ſtrength in conquering Hell, Death, and damnation, and all infernall power. And to a Lambe, becauſe he hath diſpatched all this upon the Croſſe, by the ſacrifice of himſelfe once offered: for he did never more lively ſhew forth his Lyon-like power, then when he was as a Lambe ſlaine and ſacrificed upon the Croſſe.

This Lambe Chriſt is here ſayd to have ſeven hornes, which ſignifie his manifold power, or fulnes of power, or perfect power, according as this metaphor or borrowed ſpeech of horne is uſually ſo taken in all the Scriptures. This Lambe alſo is ſayd to have ſeven eies, which are interpreted to be the ſeven ſpirits of God: that is, the manifold graces and gifts of the Spirit, which he giveth unto his Church. Now then to conclude this point, for aſmuch as the number of ſeven in this booke is a number of perfection and alwaies noteth perfection, therefore by Chriſts ſeven hornes, and ſeven eyes, we may, and that ſoundly underſtand his perfect power, and his perfect ſight and knowledge in all things. For his ſeven eyes are ſo taken in the third Chapter of the Propheſie of Zachary, where it is ſaid a Ʋpon one ſtone ſhall be ſeven eyes. Meaning, that Jeſus Chriſt, the corner ſtone of the Church, ſhould be full of eyes, to looke out for the good of his Church, and to give light to all others: for he is the life and light of the World.

And he came and tooke the booke out of the right hand of him that ſate upon the throne.Ver. 7.

Here Jeſus Chriſt takes the booke out of his Fathers hand, purpoſing both to open it, and expound it: For he is the only expounder of the law, and the beſt interpreter of his Fathers will.

Hereupon it is ſayd, that the foure beaſts, Verſe 8. and 24. Elders fell downe before the Lambe, to teſtifie their thankefulneſſe, and inward joy and rejoycing, that the Sonne of God would take upon him this office, which none other would or could performe.

Moreover, by their falling downe and worſhiping him, they doe plainely teſtifie, that he is God over all, to be bleſſed for ever. For otherwiſe the Angels of Heaven, both Cherubins and Seraphins, would not thus fall down and worſhip him, aſcribing unto him both deity and divine honour.

Conſider then how great he is, of whom it is ſaid: Let all the Angels of God worſhip him. Pſal. 97.7.

Moreover, theſe Angels and Saints are ſayd to have every one Harpes and golden Vials, Verſe 8. full of Odours, which are the prayers of the Saints.

Theſe Harpes doe ſignifie the ſweet conſent and harmony both of men and Angels, in ſounding forth the praiſes of the Lambe: for herein the whole Church both militant and triumphant do accord and tune together, as many harpers harping upon their harpes; Apo. 14.2. as is written alſo in another place.

Hereby alſo they do plainly teſtifie that inward peace and ſpirituall joy, which all the faithfull have through Chriſt, which is more ſweet and delightſome to the ſoule, then any muſick is unto the eares.

The Vialls full of Odours, are expounded to be the prayers of the Saints, which are therefore compared to odours, becauſe they ſmell ſweet in the noſtrils of God, and are more fragrant then any noſegay or perfume whatſoever: for he taketh great pleaſure in the prayers of his people; eſpecially when they came out of golden vials, that is, ſanctified hearts and conſciences: for every ſanctified heart is a golden heart in the ſight of God; and every regenerate conſcience is a Jewell of price, guilt with gold, and enameled with pearle. For this cauſe the holy man David wiſheth earneſtly, that his heart might be ſo renewed and cleanſed inwardly, that his prayer might be directed as incenſe in Gods ſight, Pſal. 14.1. and the lifting up of his hands as a ſweet ſmelling ſacrifice.

Furthermore, theſe Saints and Angels do ſing a new ſong. That is, they do ſing to the prayſes of the Lambe with renued affections, and unwearied deſires. Their inward joy continueth alwaies freſh and greene as the Bay-tree: They never wither or waxe weary of the ſervice of God: Their ſong is evermore new, and therefore evermore delightſome. For the more new any thing is, the more pleaſant and delactable: for men are not affected with old, but altogether with new things.

Now then, Jeſus Chriſt having taken this booke into his hand to open and expound, is applauded unto by the generall conſent and voyces of the whole Church: for ſay they, Thou art worthy to take the booke, and to open the ſeales thereof. Wherein they do all with common conſent, give their voyces unto Chriſt, acknowledging him to be the onely fit perſon in Heaven or earth, to take upon him the function of opening a booke ſo cloſed, ſo claſped, ſo ſhut, ſo ſealed; and they do yeeld a reaſon of their proceedings, becauſe (ſay they) thou waſt killed, and haſt redeemed us unto God by thy blood, out of every kindred, and tongue, and people, and nation. Meaning hereby, that he was put to death, to pay the price of our redemption, in whom all beleevers, both Jewes and Gentiles are ſaved. Their reaſon then is this: he that hath died, and riſen againe, and is now exalted farre above all principalities and powers, &c. is the moſt fit inſtrument to open and interpret this booke: but thou O Chriſt the Lambe of God, art ſuch an one; therefore thou of all others art moſt meete to take the matter upon thee, and to enter into this buſineſſe. Further, they amplifie their reaſon thus:Verſe 10. that he hath made us of ſlaves and ſervants, Kings: and of prophane perſons, Prieſts unto the moſt high God. And laſt of all, that we ſhall raigne upon the earth. Not meaning hereby, that we ſhall raigne as earthly Kings, or onely enjoy an earthly Kingdome. For out of all doubt the Saints ſhall raigne with Chriſt in the Heavens for evermore. But heere is mention made of raigning in the earth, becauſe after this life Gods Children ſhall have the fruition and inheritance both of Heaven and earth; that is to ſay, that new Heaven and new Earth, 2 Pet. 3.12 wherein dwelleth righteouſneſſe: for the Heavens and the earth being redintegrated and purged from corruption, ſhall be the portion of the Saints, and the habitation of the Elect for evermore.

After all this,Ver. 11. John heareth the voice of innumerable Angels beſides the foure Beaſts. That is, the Cherubines and Seraphins, or chiefe Angels; that is, Angels deputed to chiefe offices, round about the throne, which all with a loud voice doe acknowledge the Lambe which was killed, Ver. 12. to bee worthy of all honour, glory, and praiſe, &c. And not only theſe innumerable Angels, being 20. thouſand times ten thouſand, but alſo all other creatures both in Heaven and Earth: As the Sun, Moone, and Starres, the fiſhes in the Sea, and the beaſts in the earth, do all in their kinde ſing the ſame ſong, acknowledging all honour and glory, praiſe and power, to belong unto him that ſitteth upon the throne, Ver. 13. and unto the Lambe for evermore. For although the creature is as yet ſubject to the bondage of corruption, and therefore groneth and travelleth in paine, waiting when the Sonnes of God ſhall be revealed, yet it ſtandeth in aſſured expectation of reſtitution to liberty and incorruption; and therefore here all the creatures do praiſe the Lambe for that reſtauration which they had ſo lovingly and wiſhly looked for. And the foure beaſts ſaid Amen. That is, they do ſubſcribe to thoſe prayſes which the creature yeeldeth to their Creator. And not onely the Angels do ſubſcribe and conſent unto it, but the foure and twenty Elders alſo, that fall downe and worſhp him that liveth for evermore. So that the Lambe is prayſed and worſhipped of all hands, both of men and Angels; and all other creatures as God everlaſting, and bleſſed for evermore.

CHAP. VI.

IN the fourth Chapter wee have heard the deſcription of God the Father, which holdeth the ſealed booke in his right hand. In the fift Chapter we have alſo had the deſcription of Jeſus Chriſt, the opener and interpreter of this ſeven ſealed Book. Now in this ſixth Chapter wee are to underſtand of the mattter and contents of this Booke, and of the ſtrange accidents and events which followed upon the opening of every ſeverall Scale.

For in this Chapter ſixe of the Seals are opened by the Sonne of God, and the Myſteries thereof diſcloſed unto John, that he might declare them to the Church, for the comfort and inſtruction thereof.

This Chapter containeth ſixe principall things, ariſing from the ſeverall opening of the ſixe ſeales, and they are theſe: The ſpreading of the Goſpell. Great perſecutions following therupon. Famine. Peſtilence. Complaints of the Martyrs.Ver. 1.2.3.4. &c. Fearefull revenge upon the world, for ſhedding the blood of Gods Saints.

After,Verſe 1. I beheld when the Lambe had opened one of the ſeales, and I heard one of the foure beaſts ſay as it were the noiſe of thunder, Come and ſee.

Now after all theſe former matters, John did very intentively fixe his eies upon the Lambe, being now about to open and unclaſpe the firſt Seale of the booke; and all on the ſudden he was admoniſhed and ſtirred up by one of • he Cherubins, that he ſhould draw neere and come up, and take knowledge of theſe great • nd important matters, which were now to be revealed unto him. And to the end that he might be throughly awaked, and ſtirred up to attention in ſo waighty matters, it is ſayd, that the voice of the Angell which ſpake unto him, was like the voice of a thunder: So that thereby Iohn was throughly rouzed, fitted and prepared, to receive theſe heavenly viſions.

verſe 2.Therefore I beheld, and loe, there was a white horſe, and hee that ſate on him had a bowe, and a Crowne was given unto him, and he went forth conquering, that he might overcome.

Iohn keeping his eye ſteady upon the Lambe, having now opened the firſt ſeale, doth in a viſion ſee a white horſe, &c.

By this white Horſe, is meant the Miniſtery of the Word of God, and the firſt preaching of the Goſpell by Chriſt and his Apoſtles, and the ſucceſſors in the Primitive Church. The white horſe is taken in this ſenſe in the nineteenth Chapter of this Propheſie; where our Lord Jeſus being upon this white Horſe, beateth downe all his enemies before him: For who is able to reſiſt his word, and the miniſtery of it.

In the firſt Chapter of the Propheſie of Zachary, our Lord Jeſus purpoſing to build up his Church, being in a very ruinous eſtate after the captivity, is brought in by the Prophet on horſe-backe, both for the reedifying of his Church, and alſo for the puniſhment of the Babilonians, his enemies, and the enemies of his people. In the 45. Pſalme the Church the Spouſe ſaith thus to her beloved Husband Chriſt: Gird thy ſword upon thy thigh, Pſal. 45. O thou mighty one, the ſword of thy glory and comely beauty, and with thy comely beauty ride on prosperouſly for the buſineſſe of truth and of meek righteouſneſſe, &c.

Now in all theſe places of the Scripture, we do plainely ſee, that when Chriſt goeth about either to preach his Goſpell, or build up his Church, or to be revenged on the enemies thereof, he is brought in on horſebacke.

And this doth ſtrongly confirme and warrant this expoſition, ſeeing it is not any imagined ſenſe, or new device of mans braine, but ſuch a ſenſe as other places of Scripture will very fully beare out.

Moreover, if we do ſeriouſly conſider, and deepely weigh the purpoſe and intendment of the holy Ghoſt in all this, it will not a little helpe and further this expoſition. For the chiefe ſcope and drift of all is, to deſcribe the ſtate of the Church from the Apoſtles time to the end of the World. For this Propheſie ſerveth to ſhew unto John the things that muſt ſhortly come to paſſe.

Now, we all know by bleſſed experience, that the firſt eſtate of the Church did conſiſt in the preaching of the Goſpell by Chriſt and his Apoſtles: and therefore this muſt needs be underſtood of that time and eſtate of the Church. For Jeſus Chriſt is he that ſitteth upon this white horſe, that is, by the Miniſtery of his Goſpell he conquereth and ſubdueth the Nations under him.

There may be three reaſons alledged why this Horſe is ſayd to be of a white colour. Firſt, becauſe the Doctrine of the Goſpell which was preached by Chriſt and his Apoſtles, was pure and ſincere, being without all ſpots and blots of errour and hereſie. For the white colour in the Scripture doth ſignifie purity, ſincerity, innocency, joy, glory, and beauty.

Secondly, becauſe the doctrine of Chriſt and his Apoſtles, was full of joy and comfort: As it is ſayd of Samaria, after Philip had ſet the Goſpell abroach there, that there was great joy in that City.

Thirdly, becauſe the Miniſtery of Chriſt and his Apoſtles, was very glorious and beautifull, as it written: How beautifull are the feet of them which bring the glad tydings of peace! &c. And againe, with thy comely beauty ride on proſperouſly, Pſal. 45. for the buſineſſe of truth, &c.

If any man demand a reaſon of Chriſts ſitting on horſe-backe, and riding forth on horſe-backe: I anſwer, that it doth fitly repreſent that marvellous ſwiftneſſe wherewith the light of the Goſpell ſhould be carried and ſpred, not only throughout all Judea, Samaria, and Galile, but alſo throughout all the Kingdomes of the world. For it is not a wonder, to conſider how ſwiftly, and as it were on horſe-backe, and alſo how far over the heathen nations, within a few yeares after Chriſts aſcenſion, the doctrine of the Goſpell was preached, and of multitudes imbraced? He rode forth indeed proſperouſly and ſwiftly upon this white Horſe, even the Miniſtery of the Goſpell, for the buſineſſe of truth, and of meeke righteouſneſſe; and his right hand wrought fearfull things, as ſaith the Pſalmiſt.

Moreover, it is here ſaid, that Jeſus Chriſt hath a bow in his hand. And in the 25. Pſal. from whence it ſeemeth all theſe phraſes and ſpeeches are borrowed, he is ſaid to have ſharpe arrowes in his hand, whereby he pierceth the heart of his enemies.

Now his bowe and arrowes do ſignifie the piercing power of the Goſpell, whereby the World hath been ſubdued unto Chriſt. For, all the arrowes of the Goſpell which Chriſt ſhooteth out of his bowe, which is even the tongue of his Miniſters, do ſtick in the hearts of men; yea they pierce into all the ſecret places of the ſoule. For the Miniſtery of the Goſpell is lively, and mighty in operation, ſharper then any two-edged ſword, and entreth through, Heb. 4. even unto the dividing aſunder of the ſoule and the ſpirit, of the joynts and the marrow, and is a diſcerner of the thoughts, and the intents of the heart,

Heere is yet further mention made of a Crowne which was given unto Chriſt, and that he went forth conquering that hee might overcome,

This Crowne ſignifieth the victory which he getteth over the World with his bow and arrowes. For the Pſalmiſt ſaith: By thy ſharp arrowes in the hearts of the Kings enemies, th • people ſhall fall vnder thee.

We reade in the ſecond of the Acts of the Apoſtles, that 3000. of the Kings enemies were at once ſhot thorow with this bowe and theſe arrowes, and did fall under him. We read of many other, at other times, and in other places. For the Apoſtle ſaith plainly,2. Cor. 10. that the weapons of our warrefare are not carnall, but ſpirituall, mighty through God to caſt downe holds, casting downe the imaginations, and every high thing that is exalted againſt the knowledge of God, and bringing into captivity every thought to the obedience of Chriſt.

Thus we ſee how Chriſt and his Apoſtles and all their true ſucceſſors, riding upon this white Horſe, which is the Miniſtry of the Goſpell, have gon over all the world conquering and overcomming.

I am not ignorant that ſome do expound this otherwiſe: but my purpoſe is not to meddle with other mens opinions and judgements, but to ſet downe that which God hath given to me to ſee, and which in mine owne conſcience and perſwaſion, I ſuppoſe to be the truth; referring all to the judgement of the Church, and ſuch therein as are indued with the Spirit of God. For, the ſpirit of the Prophet is ſubject to the Prophets. And be it knowne unto all men, that my chiefe endeavours throughout this whole booke, ſhall be to ſeeke the ſenſe that is, and not the ſenſe that is not: to meddle onely with truth, and let falſhood goe.

And when Hee had opened the ſecond Seale, I heard the ſecond Beaſt ſay,Ver. 3. Come and ſee.

As before at the opening of the firſt ſeale, ſo now againe at the opening of the ſecond ſeale, John is called upon by another Angell to give attention: and ſo afterwards at the opening of the third and fourth ſeal. Wherein we may obſerve the heavineſſe and drowſineſſe of mans nature in all heavenly things, which is evermore ready to ſinke and fall aſleep, except it be awaked by many means, and ſtirred up by ſpeciall grace.

Ver. 4.And there went out another horſe that was red, and power was given to him that ſalt thereon, to take peace from the earth, and that they ſhould kill one another: and there was given unto him a great ſword.

This red Horſe repreſenteth the cruell perſecution and bloudy Warres, which followed the preaching of the Goſpell. For the red colour in the Scripture doth note bloud, cruelty, and Warres. The rider upon this Horſe is the Divell himſelfe: for who but he, and his inſtruments delight in bloud, perſecution, and warres? He hath power given him to take peace from the earth (for he could have no power, except it were given him:) and to this purpoſe a great ſword was given him, to murther and kill withall.

And all this is to be underſtood of the ſtate of the Church under the tenne great perſecutions, raiſed up againſt it by the perſecuting Emperours, Domitian, Trajanus, Nero, Antonius, Decius, Diocleſian, Maxentius, Licinius, and other cruell tyrants, even untill the time of Conſtantine the Great. Stories doe report, that theſe cruell perſecutors did in a moſt ſavage and horrible manner, torture, torment, and ſhed the bloud of innumerable multitudes of Gods people. So that as the firſt eſtate of the Church, under the preaching of the Goſpell, was joyfull and peaceable: So this ſecond eſtate of the Church, under ſuch outragious perſecutions, was troubleſome and tragicall; and yet for all that, in the middeſt of all theſe ſwords, bloud and flames of perſecution, the Church did ſtill prevail and encreaſe. For the bloud of the Martyrs is the ſeede of the Goſpell. And the Church often times being ſowne in bloud, yet ſpringeth up, and groweth in bloud. And as for the cruell and blood-ſucking Emperours, which could not endure the light of the Goſpell, but ſtrove by tyranny to ſuppreſſe it; the juſt God which taketh vengeance of all iniquity, and eſpecially of the perſecution of his children, was even with them well inough: for he gave them over, ſome to be ſlaine in the warres, ſome to be tortured with horrible diſeaſes, ſome to be poyſoned, ſome to be murthered, and ſome to murther themſelves. Thus did God the avenger ſhew himſelfe from Heaven, as the Stories report, and pay home to the full theſe blood-ſuckers of his Church, making them examples of his Wrath, and ſpectacles of his vengeance to all Nations.

verſe 5.And when he had opened the third ſeale, I heard the third beaſt ſay, Come and ſee. Then I beheld, and loe a blacke horſe, and he that ſate on him, had ballances in his hand, &c.

By the black horſe, famine, and dearth is ſignified; for the black colour, is a mournfull and ſad colour: and what maketh men more penſive and ſad then famine, and extream hunger? For it is a thing untolerable: and therefore the holy Ghoſt ſayth: They be better that are killed with the ſword, Lam. 4.9. then they that dye of famine. He that ſitteth on this horſe, hath a ballance in his hand, which ſignifieth great penury and ſcarſity of all things, but eſpecially of victuall: inſomuch, that men muſt be pittanced and ſtinted in their victuals, and their bread and drinke muſt be delivered out by waight and meaſure, as it fareth in ſtrait and ſore ſiedges of Cities, when victuals wax ſcarce. This is it that God threatneth in Levit. 26. and Ezec. 4.5. That he would breake the ſtaffe of bread, verſe 6. and that ten women ſhould bake in one oven, and deliver bread by meaſure.

Now to declare the grievouſneſſe of this famine, a voyce commeth from the Throne and from the Angels, that a meaſure of wheat ſhould bee for a penny, and three meaſures of barley for a penny: the meaſure here ſpoken of, is a Chenix, which ſome Writers ſay, was ſo much as would ſerve a man for bread-corne for one day: And the Romane penny under Domitian, was alwayes ſeven pence of our mony. And at that time the labouring man did worke for a penny a day, which would doe little more then buy him bread-corne How then ſhould his wife and children doe? Whereas it is ſayd: Wine and Oyle hurt thou not. I take that it ſhould rather bee tranſlated, In Wine and oyle thou ſhalt not doe unjuſtly: as the word will beare it. And the ſenſe is, that in the ſtate of corn and victuall, they ſhall deale conſcionably and mercifully, not ſelling at the higheſt, but rather at the loweſt rate now in the times of extreme ſcarcity.

Now all this is to be underſtood of that moſt grievous famine which we read to have been about the yeare of our Lord, 316. and ſundry times afterward. And all this for the contempt of the Goſpell preached by Chriſt and his Apoſtles upon the white horſe; and the murdering of Gods Saints, by him upon the red Horſe, and his inſtruments. So grievous and fearfull a thing is the contempt of the Goſpell, and the perſecuting of the Saints. And God did moſt juſtly cauſe the world to ſmart for it, and make them with ſorrow enough to feele the puniſhment of the Goſpell rejected.

Ver. 7.And when he had opened the fourth ſeale, I heard the voice of the fourth Beaſt ſay: Come and ſee.

Ver. 8.And I looked, and behold a pale horſe, and his name that ſate on him was Death, and hel followed after him, &c.

This pale Horſe ſignifieth the peſtilence and other contagious diſeaſes, which God moſt juſtly brought upon the world for the contempt of the Goſpell, and the murdering, of Chriſt and his Apoſtles. And as I noted before out of the Scriptures, that when God commeth either in mercy or judgement, hee is ſaid to come on Horſe-backe, to note his expedition and ſwiftneſſe, both in the one and the other: ſo, as before, Chriſt is upon the white Horſe, the Divell upon the red Horſe, famine upon the blacke Horſe: ſo here death and hel are ſaid to be upon the pale Horſe: for peſtilence and death maketh men look pale: but being dead, he ſaith Hell followed. For aſſuredly Hell doth alwayes follow the death of the body, excepting thoſe onely whom Chriſt hath delivered from hell and damnation by the power of his death.

Thus then it is; the red Horſe with bloud, the black Horſe with famine, the pale Horſe with peſtilence, have power given over the fourth part of men to murther, kill, and ſlay; as all Stories doe ſhew, that for the rejecting of Chriſt and his Church and his Goſpell, theſe plagues were carried as it were on horſe-back, over a great part of the world. Now as touching this famine and peſtilence which fell out upon the opening of the third and fourth ſeales, they are to be referred unto thoſe times eſpecially, wherein the Hunnes, Goths and Vandals, and other barbarous Nations which were the waſters of the world, did waſte and decay the Romane Empire both farre and neere. Whereupon grew this famine, ſcarſitie, and peſtilence, and ſtrange diſeaſes heere ſpoken of about ſome 300. yeares after Chriſt, and ſomewhat more.

And when he had opened the fift Seale, I ſaw under the Altar, the ſoules of them that were killed for the word of God, and for the teſtimony which they maintained, &c.

Here is diſcovered the ſtate of the Martyrs after this life, and the condition of the ſpirits of all juſt and perfect men. For whereas it might be demanded, what became of all thoſe heapes and multitudes of men which were ſlaine for the teſtimony of Jeſus in the ten perſecutions: it is here anſwered, That they were under the Altar. John in a viſion ſeeth them under the Altar. That is, under the mercifull protection of Chriſt in Heaven, who for them and for us all, was made both Altar, Prieſt, and Sacrifice. This Altar, Chriſt, is afterwards called the golden Altar, which is before the Throne of God. Chap. 8.3. So then it is cleare, that the ſoules of the Martyrs were with Chriſt in glory. For he ſaith to his diſciples: Where I am, there ſhall you be alſo. Joh. 14.3. And in another place he ſayth:John 12.32. If I were lift up from the earth, I ſhould draw all men unto me, that is, all beleevers. Then it followeth, that the ſoules of theſe juſt and righteous men were in Paradiſe, and in Abrahams boſome, which is the very Port and Haven of ſalvation. For although the perſecuting Emperours, and other tyrants of the earth, had power to kill their bodies, yet had they no power over their ſoules, as our Lord Jeſus affirmeth.

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

Heere we ſee plainely, that the ſoules of the Martyrs doe very vehemently cry for vengeance upon theſe cruell Tyrants which ſhed their blood. Moreover, they cry for it ſpeedily, and ſeeme to be impatient of delay. But it is to be obſerved, that they do not this in any hatred, or private deſire of revenge, in reſpect of any wrong or cruelty ſhewed to them; but in a very love and burning zeale of the Kingdome and glory of Chriſt, and whatſoever deſire they have, it is wholly to that end. Wherefore they are here under a figure brought in crying for vengeance, rather to expreſſe what judgement of God tarrieth for the cruell perſecuters, then to ſhew what minde they beare towards them. For it is indeed their cauſe that cryeth for vengeance. And as Abels bloud; ſo their bloud cryeth aloud in the eares of the Lord of Hoaſts for revenge.

Moreover, we may not imagine or gather out of this loud crying of the Martyrs in Heaven, that they have any diſturbance, impatience, diſquietneſſe, or any diſcontentment there. But this they doe in a fervent deſire of that fulneſſe of glory, which they aſſuredly hope for and looke for in conſummation of all things, when both their ſouls and bodies ſhall be joyned together.

Ver. 11.And long white robes were given unto every one; and it was ſaid unto them, That they ſhould reſt for a little ſeaſon, untill their fellow ſervants and their brethren which ſhould be killed, even as they were, were fulfilled.

Theſe white robes doe ſignifie that honour, glory, and dignity, whereunto not only the Martyrs, but alſo all other faithfull beleevers are advanced in the chambers of peace: for ſo white Robes are to be underſtood in ſundry other places of this booke. And this doth plainly prove, that the martyrs were now in glory with Chriſt.

Now, as concerning the anſwer to their complaint and cry, it was this, That they ſhould be content, and have patience for a little ſeaſon, (for the time remaining, to the end of the World, was but as a day with God, and as a moment in compariſon of eternity:) and the reaſon of the delay is yeelded, which is this; that there were numbers of others, their brethren in the World, which ſhould bee martyred and ſlaine for the truth, as well as they, under the great Antichriſt of Rome, and the bloudy Turke, at and upon the opening of the ſeventh ſeal. And therefore in conſideration that the moſt wiſe God had decreed and fore-determined with himſelf in moſt ſecret and hid counſell, to bring multitudes of others to glory by the ſame way and meanes that themſelves were brought, that therefore in the meane time, being ſo ſhort a time, they ſhould reſt ſatisfied and contented. And here by the way, we ſee what ſtayeth the comming of Chriſt unto judgement; namely this, that the number of the Martyrs and Saints, and al ſuch as he hath choſen unto life, are not yet accompliſhed.

And behold when he opened the ſixt Seale, and loe, there was a great Earth-quake,ver. 2.13.14. and the Sunne was as blacke as ſacke-cloth of haire, and the Moone was like blood.

And the ſtarres of Heaven fell unto the earth, as a fig-tree caſteth her greene figges, when it is ſhaken of a mighty winde.

And Heaven departed away as a ſcrole when it is rolled, and every Mountaine and Ile were moved out of their place.

Upon the opening of the ſixt Seale, very dolefull and fearefull things doe follow: As earth-quakes, the darkning of the Sun, the obſcurity of the Moone, the falling of the Starres, the rolling together of the Heavens, the remooving of mountaines and Iles out of their places, the howlings and horrors of Kings, Captaines, and other Potentates of the earth, which are all things very terrible and fearefull to behold: and all theſe doe repreſent and figure out unto us the moſt fearefull tokens of Gods high diſpleaſure and moſt heavy indignation againſt the wicked World. Very grievous things fell out upon the opening of the ſecond, third, and fourth ſeales: but they are farre more grievous which follow upon the opening of this ſixt ſeale: for this ſixt Seale contayneth an aggravation and increaſe of all the former judgements. For now after the cry of the Martyrs for vengeance, God the avenger of the bloud of the Righteous doth ſhew himſelfe from Heaven, and declare his wrath in more fearefull manner then before, even to the great aſtoniſhment of all the creatures in Heaven and Earth. So horrible a thing is the ſhedding of the blood of the Chriſtians. For now we ſee plainely, that God heareth the cryes of his Martyrs, and commeth as a Gyant, or an armed man, to take vengeance of all their enemies, For,Pſal. 116.15. Precious in the ſight of the Lord is the death of his Saints: and he is much mooved with the cry of their blood, as here we ſee. And therefore now threatneth to hold a generall Aſſize, wherein he will make inquiſition after blood, and arraigne and condemne all ſuch as are found guilty thereof: according as the perſecuting Emperours and many others did finde and feele by wofull experience. For, if God be angry but a little, who may endure it.

Now although the Stories do report, that in thoſe dayes, which was above 300. yeares after Chriſt, there were many great and fearfull Earth-quakes in divers nations and Cities of the World: yet it is apparant, that the Earth-quake here ſpoken of, cannot bee taken litterally, nor any of the reſt here mentioned. For there was never any time, neither is it mentioned in any Chronicle, that ever the Sunne was as blacke as ſack cloth of haire; or the Moone turned into bloud; or the Starres fell from Heaven; or the Heavens rolled together like a ſcrole; or that Mountaines and Ilands were moved out of their places. Therefore of neceſſity all this muſt be underſtood metaphorically; that is, that God did in ſo ſtrange and fearfull a manner manifeſt his wrath from Heaven by tumults, commotions, ſeditions, and alterations of Kingdomes, as if theſe things of the Sunne, Moone, and Starres, had been viſibly repreſented to the eye. An earth-quake in this booke, and other bookes alſo of the Scriptures, doth by a borrowed ſpeech ſignifie commotions of Common-wealths, troubles, tumults, uprores, and great alterations of States and Kingdomes. The darkning of the Sunne, Moone, and Starres, and rolling together of the Heavens, do by a metaphor in the Scripture, ſignifie the wrath of God; which they being not able to endure, are ſaid here to bluſh at, to cover themſelves, to hide themſelves, to be aſhamed of themſelves, to remove out of their places, no more to do their office, &c. For as birds do hide themſelves, and thruſt their heads into buſhes, when the Eagle commeth abroade: And as all Beaſts of the Forreſt doe tremble and couch in their dennes, when the Lyon roareth: And as the ſubject doth hide himſelfe, and dare not ſhew his head, with whom the King is diſpleaſed; So here it is ſaid, that the whole earth doth tremble, and all the celeſtiall creatures are amazed and confounded with beholding the angry face of God againſt the world, in ſo much that they do as it were draw a canopy over them, hide themſelves under a cloud, and ſurceaſe to do their offices.

The darkning of the Sunne and Moone, is taken in this ſenſe in the ſecond or Joel, and alſo in the ſecond Chapter of the Acts of the Apoſtles. For there God promiſing and foretelling, that in the laſt dayes he would abundantly powre forth of his Spirit upon all fleſh (which is to be underſtood of the plentifull preaching of the Goſpell in the Apoſtles time, and the abundance of grace that was given with the ſame) addeth, that for the contempt of ſo great grace and mercy, he would ſhew wonders in Heaven above, and tokens in the earth beneath. Blood and fire, and the vapour of ſmoke; the Sunne ſhall be turned into darkneſſe, and the Moone into blood, before that great and notable day of the Lord come. The meaning of the Prophet is, as Peter alſo doth expound it,Acts 2. that God from Heaven will ſhew ſuch apparant ſignes of his wrath againſt the World, that men ſhould be no leſſe amazed, then if the whole order of nature were inverted. And this was performed, when as the Jewes for the contempt of Chriſt and his Goſpell, were moſt miſerably deſtroyed by the Romanes.

Even ſo here, under the opening of the ſixt ſeale God doth threaten, That for the murdering of his Sonne Chriſt, and his Apoſtles, and innumerable Chriſtians, he would bring ſtrange judgements and extraordinary calamities upon the world, according as all ſtories do ſhew, that thoſe times were full of bloodſheds, commotions, famine, peſtilence, and miſeries of all ſorts. I am not ignorant, that the darkning of the Sunne and Moone, and the falling of the Stars from Heaven, are ſometimes in this booke put for the obſcurity and corruption of pure doctrine, and the falling away of the Paſtors of the Church from their ſincerity and zeale. But in this place the circumſtances will not beare that ſenſe: Firſt, becauſe here the darkning of the Sun and Moone, &c. is joyned with an Earth-quake, the rolling together of the Heavens, and the moving of Mountaines and Iſlands out of their places; which argueth a moſt horrible confuſion, of all things. Secondly, becauſe afterward in the eight chap. he doth of purpoſe ſpeake of the corrupting of pure doctrine, and the falling away of the Miniſters, referring it to that Chapter, as his proper place. Thirdly, becauſe the Kings and Captaines of the earth here immediately mentioned, would never have been caſt into any ſuch perplexities and horrors upon any corruption of doctrine and the miniſtery, as here we reade of. For commonly men are not any whit touched or moved with that, or ſuch like things. Laſt of all, becauſe the ſcope and drift of the holy Ghoſt, under the opening of this ſixt Seale, is to deſcribe corporall, not ſpirituall; viſible, not inviſible judgements. For he doth orderly and of purpoſe handle them in the next Chapter.

Now, whereas it is ſayd in the laſt three verſes, that the Kings of the earth, and the chiefe Captaines, Ver. 15.16.17. and the mighty men, and every bond-man, and every free-man hid themſelves in dennes, and amongſt the rockes of the mountaines, and ſaid to the rockes and mountaines, Fall on us, &c. the ſenſe and meaning of all is this, that theſe viſible judgements ſhould be ſo horrible and extraordinary, that all ſorts of men then living upon the face of the earth, ſhould even wiſh themſelves buried quicke, or that they might run into a mouſe-hole, or awger hole, to hide themſelves from the wrath of the Lambe. For being both outwardly terrified with the ſenſible judgements, and inwardly griped and tormented with the fury of their owne conſciences, they are at no hand able to endure it.

CHAP. VII.

THis Chapter doth wholly appertaine unto the opening of the ſixt Seale. It ſheweth generally, how God in the middeſt of all the broyles which hapned under the opening of the ſixt ſeale, yet did preſerve his owne Church, and mercifully provide for his owne people.

This ſeventh Chapter may very fitly be divided into three parts.

Firſt, it ſheweth, that as God did moſt fearefully puniſh the World with viſible and ſenſible Judgements, as we have heard before: So now he would ſet upon them with inviſible and ſpirituall plagues, which are of all other moſt grievous and intolerable.

Secondly, it ſheweth the ſtate and condition of the Church militant here in earth, as before was ſhewed under the opening of the fift Seale,Verſe 2, 3, 4, &c. the ſtate of the Church triumphant in the Heavens; namely, that it is ſealed and ſet in ſafety from all dangers.

Thirdly, it ſheweth the bleſſed and happie eſtate of all Gods elect, and their fervent prayſes and zealous worſhip of God, who thus mercifully did provide for their ſecurity in the middeſt of greateſt perils and extremities.Ver. 10, 11, &c.

And after that, I ſaw foure Angels ſtand on the foure corners of the earth,Verſe 1. holding the foure windes of the earth, that the windes ſhould not blow on the earth, neither on the ſea neither on any greene tree.

Theſe foure Angels are Angels of darknes, or foure divels; which is proved by this reaſon, that they hold the 4. winds from blowing on the Earth: that is, ſtoppe the courſe of the Goſpell, which is a ſpirituall plague.

They are ſayd to ſtand upon the foure corners of the Earth, becauſe power was given them to plague, not ſome one or two Countries, but the Univerſall World, both Eaſt, Weſt, North, and South.

The blowing of the winds doth very fitly repreſent the preaching of the Goſpell, and that heavenly inſpiration and breathing of the Holy Ghoſt which goeth with it. Wind is ſo taken, Joh. 3. where our Lord Jeſus ſayth, The wind bloweth where it liſteth, &c. So is every man that is borne of the Spirit. And againe in the fourth of the Cantic. in theſe words; Ariſe, O North, and come O South, and blow on my garden, that the ſpices thereof may flow out. Where it plainely appeareth, that the Church craveth the inſpiration of the Spirit, that her fruits may abound: For what can be meant by theſe winds which ſhe wiſheth to blow upon her garden, but the breathings of Gods Spirit and Word? It followeth then, that if the blowing of the winds in the Scriptures do ſignifie the breathing of Gods grace, and holy Spirit, that the ſtopping of the winds by a reaſon of the contraries, doth here ſignifie the ſtopping of the ſame, and the deprivation of all heavenly bleſſings. So that it is cleare, that a ſpirituall plague is heere repreſented, which alſo is the more apparant, becauſe heer is ſuch a ſpeciall proviſo and care had for the Churches ſafety, that it might not be infected with this ſpirituall contagion. Now all this doth plainely fore-propheſie, not only the ſtopping of the courſe of the Goſpell: but even the utter taking of it away from the World, for their great contempt thereof, and the horrible murthering and maſſacring of all the true profeſſors of it: according as it came to paſſe afterward in the prevailing firſt of Hereſies, and afterward of the Popiſh and Mahometiſh Religion, as in the two next Chapters following ſhall plainely appeare.

And I ſaw another Angell come up from the Eaſt,Ver. 2.3. which had the Seale of the living God, and he cried with a loud voyce to the foure Angels, to whom power was given to hurt the earth and ſea, ſaying: Hurt ye not the earth, neither the ſea, neither the trees, till we have ſealed the ſervants of God in their foreheads.

This Angell is Jeſus Chriſt, who by the Prophet is called the Angell of the covenant. That Angels do repreſent and ſuſtaine • he perſon of Chriſt their head, is ſo common and uſuall a thing in the Scriptures, that I ſ •• ll not need to ſtay in it.

That this Angell is Chriſt, it doth ••• nely appeare by the things heere ••• ibuted unto him, which can agree to • o •• her. Firſt, in that he hath the Seale of •• e living God (which is the Spirit of adoption) to ſet upon all the elect, for he is th • •• ely keeper of this great Seale, and •• is privy Seale. He onely hath authority to ſet it upon whom he will.

Secondly, becauſe he is ſaid to come up from the Eaſt: that he is the only Sun of righteouſneſſe, which ariſeth upon his Church every morning, and with his bright beames expelleth all darkneſſe from it: According to that of Zacharias in his propheticall ſong: Through the tender mercy of our God, Luke 1.70. the day ſpring from on high hath viſited us.

Thirdly, becauſe he holdeth a ſoveraignty and command over the Div • ls: for he chargeth them heere to ſtay their hands from doing any hurt, till he had provided for his elect.

Whereas it is ſaid,verſe 2. that power was given to theſe Divels to hurt the earth, the Sea and trees: that is, the number of Reprobates, we may note, that the divels have no abſolute Power, but only by permiſſion: as appeareth in this, that they could neither • ouch Job, nor enter into the heard of Swine without licence.Job 1.

Whereas it is ſaid,Verſe 3. • ill we have ſealed the ſervants of our God in their foreheads, it doth plainely ſhew that the puniſhment of the wicked are deferred till proviſion be made for the Elect. The floud came not upon the old World, till Noah and his family were received into the Arke. The Angels deſtroyed not Sodom, till Lot was ſet in ſafety. The plaguing Angell ſpared the first borne of Egypt, till the poſts of the Iſraelites houſes were ſprinkled with the blood of the Paſchall Lambe. Ezec. 9. The ſixe Angels ſent to destroy Jeruſalem, are charged to ſtay the execution, till the ſervants of God were marked in their foreheads.

All theſe examples do manifeſtly declare what tender care the Lord in all ages hath had of his owne people, that they might be delivered and ſet in ſafety in the midſt of all extremities. Even ſo heere we ſee that God is very carefull, that his owne children might not be infected with thoſe damnable hereſies which now already upon the ſtopping of the courſe of the Goſpell began to be hatched, and afterwards did ſpring and grow up in the Church, both thicke and three-fold.

Verſe 4.And I heard the number of them that were ſealed, and there were ſealed an hundred forty and foure thouſand of all the Tribes of the children of Iſrael: Of the Tribe of Judah were ſealed twelve thouſand, &c.

Now John heareth the number of them that were ſealed; and he reckoneth up the whole Church militant, conſiſting both of the Jewes and Gentiles: He ſaith, that of the Church of the Jewes there were ſealed 144000. Wherein he putteth a certaine number for an uncertaine, and a definite number therewithall alſo for an indefinite; for his meaning is not that there were juſt ſo many, and neither moe nor leſſe ſealed: but this number doth ariſe of 12. times 12. in that he ſaith, of every Tribe twelve thouſand: for twelve times 12. thouſand, make an hundred forty and foure thouſand. Neither yet may we thinke, that of every Tribe there were an equall number ſealed, not moe nor leſſe of one Tribe then another, but this number of twelve, is uſed as the perfect and full number; in as much as the Church of the Jewes was founded upon the twelve Patriarkes: unto which our Saviour had reſpect, when for to gather the diſperſed and loſt ſheepe of the houſe of Iſrael, he choſe twelve Apoſtles.

Now heere we are to obſerve, that notwithſtanding the horrible perſecutions and calamities which fell out upon the opening of foure of the Seales, yet God had his Church even of the Jewes, which in the judgement of reaſon, a man would have thought long ere now, had been utterly extinct and aboliſhed. But the Apoſtle ſayth:Rom. 11. God hath not caſt off his people which he had choſen: that is, utterly caſt them off.

It is therefore a moſt ſure and certaine poſition in divinity, that God hath alwaies his; that is, in all ages, in all times, in all places, in all Countries, even in the midſt of all troubles and flames of perſcution, yet God hath his hid and inviſible Church even upon the face of the earth. As it was in the dayes of Elias. As was in Chriſts time,1 Kin. 19.18. when the Shepheard was ſmitten, and the ſheepe ſcattered. And as it was in the dayes of the great Antichriſt, as afterward we ſhall ſee.

Moreover, it is to be obſerved, that in the enumeration of the 12. Tribes, the Tribe of Dan is left out, and the Tribe of Levi taken in. The cauſe of the omiſſion and skipping of the Tribe of Dan, was their continuance in Idolatry from the time of the Judges, (at what time they firſt fell into it) even unto the Captivity. This Tribe is alſo omitted in the Catalogue of the Tribes mentioned 1. Chr. chap. 2, 3, 4, 5, 6, 7. Then the reaſon of this omiſſion, is firſt their unworthineſſe: And ſecondly, that there might be a place and roomth for the Tribe of Levi to be taken in; which in this Catalogue for ſingular reaſon, and a ſpeciall myſtery might not be omitted. For, although the Tribe of Levi had no portion or inheritance amongſt the other Tribes in the earthly Canaan; and now the Prieſthood being transferred unto Chriſt, the Holy Ghoſt doth expreſly affirme, that the Tribe of Levi, as well as others, hath his part and portion in the heavenly inheritance, and the celeſtiall Canaan.

Ver. 9.10.After theſe things, I beheld, and loe a great multitude which no man can number, of all Nations, and Kindreds, and people, and tongues, ſtood before the Throne, and before the Lambe, clothed with long white Robes, and Palmes in their hands; and they cryed with a loud voice, ſaying, Salvation commeth of God, &c.

This is to be underſtood of the Church of the Gentiles, and they are ſaid to be an innumerable multitude of all Countries and Nations. For although the Church of God in reſpect of the Reprobates is very ſmall, and as an handfull upon the face of the earth; yet in it ſelfe ſimply conſidered, it is very great and large: for even out of Adams curſed race, God hath choſen many thouſands to life. And here ſtill we are to obſerve the great goodneſſe and mercy of God, that notwithſtanding former perſecutions, and the great blindneſſe which afterward did invade the Church in the prevailing errors and hereſies: yet John heareth and ſeeth ſuch an huge number ſealed up to ſalvtion, through Chriſt, both of the Jewes and Gentiles.

The Church of the Gentiles exceeding in number the Church of the Jewes, are here ſaid to have long white Robes, in token of their purity and innocency; and Palmes in their hands, in ſigne of their victory over the world, fleſh, and the divell. For Palmes in ancient time were enſignes and badges of victory.

After this, is ſet downe how the whole Church of the Gentiles do praiſe and worſhip God freely,Ver. 10, 11, 12. acknowledging ſalvation to be only of him through Chriſt. And all the Angels of Heaven do applaud, ſubſcribe, and ſay Amen to the ſame, as we have heard before in the fourth Chapter.

The foure beaſts are heere mentioned againe, whereby is meant the Angels, both becauſe they are ſayd to have wings, Chapter 4. which agreeth to none but Angels, Eſay 6. and alſo becauſe they are expreſſely named and interpreted to be the Cherubins, Ezec. 10.

If any man muſe why the Angels ſhould be called Beaſts, let him be reſolved with theſe foure reaſons. Firſt, becauſe they are compared to beaſts before, as the Lyon, Calfe,Ezec. 1. &c. Secondly, becauſe Ezechiel called them ſo, in as much as they draw Gods Chariot of triumph. Thirdly, becauſe the Prophet Zachary compareth them to red, ſpeckled,Zach. 1.8. and white Horſes. Fourthly, becauſe the ſame Prophet calleth them Gods Coach-horſes, and the multitudes and ſocieties of them, he calleth Gods Chariots, which came out of two mountaines of braſſe: that is, they went forth at his decree (which ſtandeth as faſt, and unremoveable as a Mountaine of Braſſe) to comfort and deliver his Church out of the captivity of Babylon, and alſo to ſuccour and helpe the remnant which were left behind in Judea. Now in the Prophets, theſe Chariots and Chariothorſes are ſayd to carry the Almighty moſt ſwiftly throughout all the world. And therefore in Zachary it is ſaid of the Angels:Zac. 1.10. Theſe are they which goe thorow the whole world. In Ezechiel it is ſaid, that the beaſts ran, Eze. 1.14. verſe 7. and returned like lightning. And againe, that they ſparkled like the appearance of bright braſſe: and the wheeles of Gods Chariots were mooved with inconceiveable ſwiftneſſe, even as faſt as the Angels did flye. Let theſe reaſons and Scriptures then ſatisfie us touching this, that the Angels are called beaſts. After all this, one of the 24. Elders asketh John what they were, and from whence they came,Ver. 13. which were thus arraied in long white Robes. Which queſtion is asked of the Elder, not as being ignorant thereof; but to ſtirre up John, being ignorant, to enquire of the matter, that he might inſtruct him therein. And therefore when John confeſſed his ignorance, deſiring to be inſtructed therein, the Elder telleth him the whole matter; namely, that they were ſuch as were come out of great tribulation. Verſe 14. For none can enter into life, but through many afflictions, as the Apoſtle ſaith. After this againe, the militant and viſible Church is deſcribed and ſet forth, not according to their preſent ſtate, but according to that which is to come;Ver. 15.16. for they are heere ſpoken of, as if they were already in the poſſeſſion of Heaven, and that for the infallible certainty and aſſurance thereof. Therefore the Apoſtle ſayth, that even already they doe ſit together in heavenly places. Verſe 16.17. And here they are ſayd to be in the preſence of the Throne of God, &c. to hunger and thirſt no more, &c. to have all teares wiped from their eyes, and to bee led by the Lambe unto the Fountaines of living waters. All which doth very plainely and plentifully expreſſe that infinite glory and endleſſe felicity which is prepared for all the true and faithfull worſhippers of God. Many good leſſons and obſervations might be gathered out of all this: But I do of purpoſe omit them, becauſe in this work I do chiefly and almoſt altogether aime at interpretation, therein alſo ſtudying brevity, ſoundneſſe, and plaineneſſe.

CHAP. VIII.

VVE have heard out of the ſeventh Chapter, how the divels and their inſtruments, the Romane Emperours, did ſtoppe the courſe of the Goſpell, Now in this Chapter we are to heare the wofull effects of the ſtopping thereof, which was the ſpringing up, and prevailing of manifold errours and hereſies in the World. So that the principall ſcope and drift of this Chapter is to ſhew, that God for the contempt of his Goſpell, and great indignities offered to the true profeſſors thereof, did give up the World to blindneſſe, to errour, to ſuperſtition and hereſie: and as the Apoſtle ſayth, Becauſe they received not the love of the truth, 2. Theſ. 2. therefore God ſent them ſtrong deluſions, that they ſhould beleeve in lies. For as before we have heard how the world was moſt fearfully puniſhed with externall plagues and judgements: So heere we are to underſtand how the ſame was puniſhed with judgements ſpirituall and internall, as formerly hath beene ſayd upon the ſtopping of the foure winds. For although that ſpirituall plague was very great, yet theſe ſpirituall plagues which follow upon the opening of the ſeventh ſeale, are far greater. For now we are to heare and underſtand, not onely of the errours and hereſies, whereby a way and paſſage was made by degrees, as it were by certaine ſtaires, for Antichriſt to climbe up into his curſed chaire, and to take poſſeſſion thereof; but alſo we are to underſtand of his very tyranny and Kingdome it ſelfe; and alſo of the Kingdome of the Turke, and the laſt judgement. For the things contained under the opening of the ſeventh Seale, do reach unto the end of the world. For the booke ſealed with ſeven ſeales, containeth all the whole matters which were to be revealed.

This Chapter containeth foure principall things as it were the foure parts thereof.

ver. 1.2.3.4.5, 6, &c.Firſt, the reverent attention and ſilence, with admiration which was in the Church at and upon the comming forth of this moſt horrible vengeance.

Secondly, before the execution of theſe moſt execrable plagues, the Church is remembred and ſet in ſafety with all her Children, by her great Mediator Chriſt Jeſus.

Thirdly, the execution of this vengeance, which commeth forth at the blowing of the ſeven trumpets by ſeven Angels.

Fourthly, the vengeance it ſelf contained in the prevailing of errour and hereſie: the falling away of the Paſtors of the Church, and the univerſall darkeneſſe that followed thereupon.

And when hee had opened the ſeventh Seale, there was ſilence in Heaven above halfe an houre.

By Heaven in this place he meaneth not the Kingdome of glory after this life: but by Heaven is meant the Church heere upon earth: as it is ſo taken, Chap. 12. Verſe 1. and Chap. 14. Verſe 2. There may be three reaſons yeelded, why the Church is called Heaven.

Firſt,1. Joh. 5.1. becauſe the birth thereof is from Heaven: for it is borne of God.

Secondly, becauſe the inheritance thereof is from Heaven, and therefore is called,Col. 1.12. Phil. 3.20. The inheritance of the Saints.

Thirdly, becauſe the converſation thereof is in Heaven, as the Apoſtle ſayth.

To this may be added, that our Lord Jeſus in his Goſpell doth ſo often call his viſible Church the Kingdome of Heaven by a Trope, Mat. 13. becauſe CHRIST beginneth his raigne in the faithfull therein, whom afterward he tranſlateth actually into the very Kingdome of glory. By ſilence here is meant the great attention of the Church, becauſe great things were now at hand. For now upon the opening of the ſeventh Seale, far greater matters are threatned then any before: and therefore the Church doth liſten unto them in deepe ſilence, and as it were in horror and trembling through admiration: for now there appeare ſuch dreadfull judgements of God, to be executed upon the earth, that all the heavenly company are aſtoniſhed and amazed to behold it, and do as it were quake and tremble to thinke upon it. For as when heavy newes commeth down from the Prince to be proclaimed in open markets, all good ſubjects do liſten and give eare with ſilence and trembling: ſo it fareth in this caſe. By halfe an houre, he meaneth that ſhort time, wherin the minds of the godly were prepared, fitted and diſpoſed, wiſely to conſider of theſe matters, and to make good uſe of them. I know right well, that this Verſe is far otherwiſe interpreted of ſome: but I take this to be moſt ſound, and ſimple, and beſt agreeing to all that followeth: for the next Verſe is joyned unto this by a conjunction copulative, to note a coherence of the matter, and to draw the ſence together: for he ſayth, And I ſaw ſeven Angels, which ſtood before God,verſe 2. and to them were given ſeven Trumpets.

Theſe ſeven Trumpets ſignifie that God would proceed againſt the World in fearefull hoſtility, and come againſt it as an open enemy unto battell, proclaiming open warre againſt it, as it were with ſound of Trumpet and Drumme, ſetting up the flag of defiance againſt it. And hereupon groweth this ſilence and trembling in the Church, which only mooved with the ſignes of Gods wrath, when as all others ſit ſtill in ſecurity, as the Prophet Zachary ſaith in a like caſe.

To ſtand in this place, ſignifieth to adminiſter, as it is ſaid of the Prieſts and Levites, that they ſtand before God, and before the Altar, that is, miniſter. So heere the Angels doe ſtand before God, as ready to adminiſter and execute theſe Judgements. For they are miniſtring ſpirits, and heere they do ſound the alarum at the commandement of God. Theſe Angels are popounded as ſeven in number, becauſe it pleaſed God at once to powre down his wrath upon the rebellious World, but at divers times, and by piece-meale. Whether theſe were good or bad Angels, it is not materiall to diſpute, ſeeing God executeth his judgements, both by the one and the other.2 Sa. 24.16

Moreover, it is ſpecially to be obſerved, that the blowing of theſe ſeven Trumpets, do all belong to the opening of the ſeventh ſeale, are as it were the ſeven parts thereof; for the things which fall out upon the blowing of theſe ſeven Trumpets, do reach even unto the laſt Judgement, as the Angell ſweareth, Chap. 10.6.7.

Then another Angell came, and ſtood before the Altar,ver. 3. having a golden Cenſor, and much odours was given unto him, that he ſhould offer with the prayers of all Saints upon the golden Altars, which is before the throne.

We heard before, that when the courſe of the Goſpell was ſtopt by the divell and his inſtruments, yet God was very carefull for the ſafety and ſealing up of his owne ſervants: ſo likewiſe we are now to hear of the like care and providence: for now, that errours and hereſies were to be ſowne in the World, whereby many were corrupted; and that He himſelfe from Heaven doth proclaime open enmitie againſt the deſpiſers of his Goſpell, by giving them up to blindneſſe and errour; he doth double his care and providence to all his faithfull worſhippers. For heere we do plainely ſee, that the Church hath a mediator, and that he which keepeth Iſrael, neither ſlumbereth nor ſleepeth. And therefore when the wrath of God doth moſt of all breake forth upon the world for the contempt of his graces, yet the Church is remembred, and ſet in ſafety with all her Children. For her prayers come up before God, and are accepted through the mediator. And this is the ſence and drift of this third verſe.

By this Angell is meant Jeſus Chriſt, the Angell of the covenant, as we have heard before, who is not an Angell by nature, but by office.

It is manifeſt that in the old law there was a golden Altar, and a golden Cenſor, on which the Prieſt did burne ſweet incenſe before the Lord; which did figure the mediation of Chriſt, in whom the prayers of the Saints are accepted.

Now heere the holy Ghoſt alludeth to that ſacrificing Prieſt-hood of the old Teſtament, where incenſe was offered at the Altar, which now is the ſweet ſavour of the death of Chriſt, through whom both we and all our ſacrifices are ſeaſoned and ſweetned.

Who therefore is this Angell but Chriſt? What are the ſweet odours with the which the prayers of all Saints come before God, but the moſt ſweet mediation of the Lord Jeſus? What is meant by the ſmoake of the odours which with the prayers of the Saints went up before God out of the Angels hand? Surely the ſweet incenſe of Chriſt mediation, wherewith our prayers are ſpiced and perfumed, that they might be as ſweet incenſe of Chriſts mediation, wherewith our prayers are ſpiced and perfumed, that they might be as ſweet ſmelling ſacrifices in the Noſtrils of God. For as water caſt into a fire, raiſeth a ſmoake: ſo the teares of the faithfull beſprinkled in their prayers, make them as ſweet incenſe, acceptable to God through Chriſt. The ſumme of all is this, that in the middeſt of all theſe hereſies, and thoſe helliſh troubles which ſhould be raiſed up by the Pope and his Clergy, the Turke and his armies, as in the next Chapter we ſhall ſee, the elect have their prayers heard for their preſervation by the merits of CHRIST.

verſe 5.And the Angell tooke the Cenſor, and filled it with the fire of the Altar, and cast it into the earth, and there were voyces, and Trumpets, thundrings, and lightnings, and earthquakes.

Heere we ſee how Jeſus Chriſt taketh the Cenſor, and filleth it with the fire of the Altar; that is, the graces and gifts of the Spirit: for ſo the fire of the Altas is taken in Eſay.

In this ſenſe it is ſayd, that our Lord Jeſus ſhould baptize with fire and the holy Ghoſt; that is, the gifts and graces of the holy Ghoſt. In this ſenſe alſo the holy Ghoſt did reſt upon the Diſciples, in the likeneſſe of cloven tongues like fire, whereupon they were all filled with gifts and graces.

The holy Ghoſt is compared to fire, becauſe he burneth out our droſſe, purgeth the hearts of the faithfull, and ſetteth them on fire with the burning love and zeale of Gods glory. So then it followeth, that as before there was proviſion had for the ſafety of the Church by her Mediator, ſo heere many heavenly gifts and graces are beſtowed upon her. For Chriſt caſteth this fire of the Altar upon the earth; that is, upon his dwelling in the earth.

Hereupon it is ſayd, that there were voyces, and thundrings, &c. that is, all manner of broyles, tumults, uprores, ſlaughters, and diviſions. For after the Goſpell was ſounded forth in the Church by the power of the holy Ghoſt, the divell is diſturbed, and the World moleſted. And hence ſpring all theſe broyles and tumults, thundring and lightning: and we muſt looke for ſuch ſtirres after the preaching of the Goſpell, whileſt there is a world and a divell.

Therefore our Lord JESUS ſaith, he came not to bring peace into the Earth, Mat. 10.34. but fire and Sword, and to ſet a man at variance againſt his Father, and likewiſe the Daughter againſt her mother, &c. For diviſions and civill diſſenſions do alwayes follow the preaching of the Goſpell; which thing is not yet ſimply in the nature of the Goſpell of peace, but accidently through the frowardneſſe and corruption of mans nature, which will not yeeld unto it, but moſt ſtubbornely rebelleth againſt it.

Then the ſeven Angels which had the ſeven Trumpets,verſe 6. prepared themſelves to blow.

Now beginneth this open warre to be proclaimed againſt the World, for their great ungodlineſſe and rebellion againſt the truth.

So the firſt Angell blew the Trumpet,verſe 7. and there was Haile and Fire mingled with blood, and they were caſt into the earth, and the third part of trees was burnt, and all greene graſſe was burnt.

It were abſurd to imagine that any thing in this Verſe is to be taken literally; ſeeing in the literall Senſe there was never any ſuch matter. Therefore, of neceſſitie it muſt be expounded myſtically, and allegorically. Therefore, by this Hayle and Fire mingled with blood, is meant Errors and Hereſies. For, as Hayle doth beate downe Corne, and deſtroy the fruits of the Earth; Fire doth conſume, and blood doth corrupt and putrifie: So falſe doctrine and Hereſie doth annoy, conſume and corrupt the ſoules of men. For, it is ſayd, that all theſe things mingled together, were caſt upon the earth: that is, the inhabitants of the earth, and the third part of the trees, that is, the numbers of men or a very great part of the World was corrupted. For trees, in the Scripture ſignifie men: and all greene graſſe was burnt: that is,Eſa. 61. the freſh fruits of grace did wither apace and dry up: for as error and hereſie did prevaile, ſo truth and godlineſſe did decay. All this hath relation to the Hereſies of Sabellius, Manicheus, Marcion, Fotinus, Paulus Samoſatenus, Neſtorius, Novatus, Diodorus, Apolinaris, Pelagius, and many others which about this time, being foure hundred yeares after Chriſt, began to ſpring up and grow apace.

And 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 blood, &c.

Upon the blowing of the ſecond Trumpet by the ſecond Angell, heere appeareth a great Mountaine burning with fire, whereby is meant ſome great and notable hereſies, as that of Arrius, which troubled and waſted the Church for the ſpace of three hundred yeares, being greatly favoured of ſundry Emperours and other great Potentates in the Earth, by meanes wherereof, it continued and overſpred ſo long. Alſo this may be referred to other great and notable Arch-hereſies: as that of Donatus, Macedonius, Eutycheus, Valentinus, and ſuch like: which all are heere compared to a mountaine for their hugeneſſe and greatneſſe, and to a burning Mountaine, becauſe the Church was almoſt burnt up thereby. For this word Mountaine, is ſometimes in the Scripture put for any let or hinderance to true Religion, as is errour and hereſie. Zach. 4.7. Luke 3.5.

Therefore it is ſayd, that it was caſt into the Sea, that is, theſe great hereſies are caſt upon the World in Gods wrath and heavy indignation: for the Sea is put for the World: Chapter 4. Verſe 6. Chapter 13. Verſe 1. Chapter 12 Verſe laſt: for as the Sea is full of Rocks, ſands, ſirts, waves, ſtormes, and tempeſts: ſo it fareth with this preſent evill world.

Moreover it is ſayd, that the third part of the Sea became blood: that is, all Europe, or ſome great part of the World was corrupted and infected with theſe great hereſies. And he ſaith in the next verſe, that the third part of the ſhips were deſtroyed: that is,ver. 9. a great number of mariners and ſhip-maſters, as well as landmen were infected with theſe hereſies, and dyed of them, and in them.

Then the third Angell blew the Trumpet, and there fell a great Starre from Heaven,verſe 10. burning like a Torch, and it fell into the third part of the Rivers, and into the Fountaines of waters.

Starres in this booke are put for the Miniſters of the Goſpell, as we have heard out of the firſt Chapter, and the reaſons why Then followeth, that the falling of this Star from Heaven, doth moſt fitly ſignifie and ſet forth the declining and fall of the Paſtors of the Church, and their corrupting of the true Doctrine: which is meant by the freſh Rivers, and pure Fountaines into which it fell. This Starre hath his name of the elect: For it is called Wormewood: becauſe through the fall of it, the ſweet waters into which it fell, were turned into bitterneſſe, and men dyed of them: that is, the doctrine was corrupted, which turned to the deſtruction of many.

ver. 12.And 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 Stars, ſo that the third part of them was darkned, &c.

This darkning of the Sunne, Moone, and Starres, doth ſignifie that great darkeneſſe which was brought upon the Church by ſuch teachers as did daily more and more degenerate.

Three things are generally to be obſerved in the blowing of theſe firſt foure Trumpets. Firſt, that the plagues here mentioned, are ſpecially to bee underſtood of ſpirituall plagues.

Secondly, that there is a progreſſion from leſſer to greater in theſe plagues.

Thirdly, that in every one there is mentioned but a third part deſtroyed; which plainly ſheweth, that although the Church was greatly annoyed and peſtred with theſe errours and hereſies, yet it was not deſtroyed and brought to utter deſolation: for the full ſetting up of Antichriſt was not yet come. All theſe errours and hereſies which were caſt upon the World, and did ſpring and grow apace in all places, did (as it were) make way for Antichriſt, and (as it were by ſtirrops) hoiſt and helpe him up into his curſed Chaire.

By the Stories of the Church, and courſe of times, it ſeemeth that the holy Ghoſt pointeth at thoſe manifold hereſies which ſprung up in the Church after the firſt three hundred yeares, eſpecially after the death of Conſtantine the Great, who procured peace to the Church, deſtroyed idolatry, and ſet up true Religion in his dayes.

Now after his raigne, and the raigne of Theodoſius that good Emperour, Constantius, Julianus, Arcadius, Honorius, and many other wicked Emperours ſucceeded; by whoſe meanes all things in the Church grew worſe and worſe; yet this one thing is to be obſerved, that all truth of Religion was not utterly extinct and put out, till the full looſing of Satan, which was a thouſand yeeres after Chriſt, as we ſhall plainely ſee when we come to the 20. Chapter, concerning the binding of Satan for a thouſand yeares. For ſure it is, that the maine principles and grounds of Religion, continued in the Church till this full looſing of Satan; which was about the time of Silveſter the ſecond, that Monſter, as afterward we ſhall heare.

But now in the meane time, we ſee what hereſies ſprung up, what corruption grew and increaſed more and more, what darkneſſe beganne to over-ſpread a third part of the world: and theſe things grew worſe and worſe, even till by theſe meanes the great Antichriſt came to be poſſeſſed of his curſed ſeat and Sea of Rome, which was about ſome 600. yeares after Chriſt.

And I beheld, and heard one Angell flying in the midſt of Heaven,ver. 13. ſaying with a loud voyce: Woe, Woe, Woe to the Inhabitants of the earth, becauſe of the ſounds to come of the three Angels which were yet to blow the trumpets.

Becauſe the judgements which were to be executed hereafter, upon the blowing of the next three Trumpets, were farre more dreadfull and horrible than any were before, therefore heere is a ſpeciall Angell or Meſſenger of God, ſent of purpoſe to give warning thereof, and to proclaime openly in the Church three fearefull woes, which ſhould come upon the inhabitants of the earth; that is, all earthly minded men, as wordlings, Papiſts, and Atheiſts, at ſuch time as the next three Angels ſhould blow the Trumpets.

The firſt of theſe three great woes, is to be underſtood of the Papacy. The ſecond of Turciſme. The third of the laſt Judgement. As if he ſhould have ſayd: Woe unto the world, becauſe of Popery. Woe unto the world, becauſe of Turciſme. Woe unto the world, becauſe of the laſt Judgement. Woe unto the world for Popery, becauſe thereby men ſhould be puniſhed in their ſoules. Woe unto the World for Turciſme, becauſe thereby thouſands ſhould be murthered in their bodies by the Turkiſh Armies. Woe unto the world, becauſe of the laſt Judgement, for thereby all worldlings ſhould be plagued both in body and ſoule in hell fire for evermore.

Sith then theſe three laſt plagues which were to come upon the world, are more fearefull and terrible than any of the other foure, no marvell though heere is ſent of purpoſe a ſpeciall meſſenger to give intelligence thereof, that every man might looke to himſelfe, ſeeing ſuch great dangers were at hand. And for this cauſe alſo it is ſaid before, that there was ſilence in the Church for the ſpace of halfe an houre.

CHAP. IX.

THe principall ſcope and drift of this Chapter, is to paint out both the Pope and his Clergie, and alſo the Kingdome of the Turke, and his cruell Armies. For having already ſet downe how a way and paſſage was made for the Pope to climbe up into his curſed Chaire, by the prevailing of hereſies, the falling away of the Paſtors of the Church, and the great over-ſpreading of darkneſſe and ignorance: now he commeth to deſcribe the Pope in his full heighth and greateſt exaltation, being now univerſall Biſhop, and in full poſſeſſion of his Seat and Sea of Rome, which was about ſome ſix hundred yeeres after CHRIST, as formerly hath been ſhewed. At wat time Pope Boniface obtained of the Emperour Phocas, that murderer, which ſlew his Maſter Mauritius the Emperour, that the Biſhop of Rome ſhould be called the Univerſall biſhop, and the Church of Rome, the Head of all Churches.

This ninth Chapter may very fitly be divided into two parts:In the firſt 12. verſes. The firſt is a lively deſcription of the Pope himſelfe, his Kingdome and his Clergy. The ſecond is a deſcription of the Kingdome of the Turke, and his moſt ſavage Armies: ſo that this Chapter is a full opening of the firſt two great woes mentioned before, concerning the Papacy and Turciſme.

And the fifth Angell blew the Trumpet and I ſaw a Star which fell from Heaven,verſe 2. and to him was given the key of the bottomleſſe pit.

Warning was given before, that when this fifth Angell ſhould blow the Trumpet, a moſt fearefull woe ſhould come upon the World, ſurpaſſing all that went before, which is the ſetting up of Antichriſt in his pride; that man of ſinne, that ſonne of perdition.

The Pope is here compared to a Starre, as well as other godly Miniſters in this booke, becauſe the Biſhops of Rome at the firſt were godly and excellent men; for amongſt the firſt thirty of them, there were ſome Martyrs. But it is heere ſayd, that now this Starre was fallen from Heaven unto the Earth; that is, the Biſhops of Rome were greatly degenerated and fallen cleane away from heavenly things to earthly: for they declined from time to time, and grew worſe and worſe, ſo farre as to become the great Antichriſt.

But ſome man may ſay, Why may not this Starre falling from Heaven upon the earth, be underſtood of other Paſtors falling from the truth, as well as the Pope, as it is taken in the former Chapter, and in the twelfth Chapter, and the fourth verſe? I anſwer, that the circumſtances will not heere beare it. Therefore to perſwade every honeſt mans conſcience, that this muſt needs be underſtood of the Pope in his pride, let us give eare to theſe three reaſons following.

Firſt, we are to conſider, that the maine drift of the holy Ghoſt in the opening of the ſeven Seales, and blowing of the ſeven Trumpets, is to lay out the ſtate of the Church in all ages, till the comming of Chriſt. Further, we are diligently to obſerve, that the things contained under the opening of the ſeventh Seale (whereof the blowing of the ſeven Trumpets are as it were parts, and do all belong unto it) do ſtretch even to the end of the world, ſo as there is no ſtrange accident, or any wofull condition of the Church in any age, but it is ſet forth under the opening of theſe Scales, and blowing of theſe Trumpets. But the Papacy was a ſtate of the Church, and that moſt woefull and lamentable, therefore it is deſcribed under the opening of the Seales, and blowing of theſe Trumpets. But it is not deſcribed under the opening of any other Seale, or blowing of any other Trumpet: Therefore of neceſſity it muſt be referred to this ſeventh Seale, and the fifth Trumpet: And this is my firſt reaſon. If any man object, that the Pope and his Kingdome are moſt lively deſcribed in the Chapters from the twelfth to the laſt: I anſwer, that all thoſe Chapters belong to a new viſion, wherein ſome things propounded under the opening of the ſeven Seales are more fully opened and expounded. But this I ſay, that in the ſecond viſion, the whole eſtate of the Church in every age is layd open, even untill the laſt judgemet: and therefore when the ſeventh Angell here doth blow the ſeventh Trumpet, immediately followeth the laſt Judgement: as appeareth, chap. 10. verſ. 6. and chap. 11. verſ. 15.16.

My ſecond reaſon is drawne from the courſe and conſideration of times: for the great prevailing of errours and hereſies mentioned before, which made way for Anti-chriſt, was from the firſt 300. yeeres, untill the 600. yeere, and ſo forward. But now immediately upon this great increaſe of errour and darkneſſe, commeth the deſcription of a ſpeciall Star fallen from Heaven at this time, which was about 600. yeeres after Chriſt; and therefore it muſt needs be underſtood of the Pope. And this is my ſecond reaſon.

My third and laſt reaſon is drawne from the deſcription of the Pope and his Clergy, in the firſte leven verſes of this Chapter. For he is ſo lively deſcribed and painted out in particulars, that all men that know him, or ever heard of him, muſt needs ſay it is he. For this deſcription heere ſet downe by the holy Ghoſt, can fitly agree to none other.

The Papiſts themſelves do confeſſe, that this Starre here mentioned, muſt needs be underſtood of ſome Arch-heretike and full wiſely, forſooth, they apply it to Luther and Calvin. But we affirme, that it is to be underſtood of the Pope: For was there ever any ſuch Arch-heretike as he which oppoſeth and exalteth himſelfe againſt all that is called God, and againſt all imperiall powers, as the Apoſtle ſaith? But now let us proceed to the deſcription of him.

Firſt, he is ſayd to have the key of the bottomleſſe pit, which agreeth well to the Pope: for he hath power given him to open hell gates, to let in thouſands thither: but no power to open Heaven gates, to let in any thither: for he furthereth many to hell, none to Heaven. He doth indeed falſely challenge to himſelfe the Keyes of the Kingdome of Heaven, to let in, and ſhut out at his pleaſure. But here we ſee the holy Ghoſt doth attribute no ſuch power unto him, but only telleth us, that his power and juriſdiction is in hell, and over hell, and as for Heaven, he hath nothing to doe with it. It were needleſſe to ſhew how this Metaphor of keyes is taken for power and juriſdiction in the Scriptures, as hath been proved before, Chap. 1. verſ. 18. and as needleſſe to prove that by the bottomleſſe pit, is here meant hell, as appeareth Chap. 11. verſ. 7. Chap 20. verſ. 1.

And he opened the bottomleſſe pit, and there aroſe the ſmoke of the pit, as the ſmoke of a great furnace, and the Sun and the Aire were darkned by the ſmoke of the pit.

Here we ſee how the Pope openeth hell gates with his Key, and a moſt horrible, groſſe and ſtinking ſmoke aſcendeth up into the ayre preſently upon it, inſomuch that both the Sunne and the Ayre were darkened with it. Which all is to be underſtood of that ſpirituall darkneſſe, ignorance, ſuperſtition and Idolatry, wherewith the whole Church was over-ſpread, after the great Antichriſt came to the poſſeſſion of his curſed Chaire, and was in his pride and height, ruling and raigning over the Kings of the earth. For then indeed the Sunne was darkned and eclipſed; that is, the light of the Goſpell was almoſt cleane put out. For that which is ſpoken heere of the darkening of the ayre and the Sunne, is to be underſtood of a greater and more generall darkneſſe, than that which was mentioned in the former Chapter, wherein but a third part of the World was darkned. But now the Antichriſt invadeth the Church, all is overſpread with groſſe and palpable darkneſſe, all is as darke as Pitch: no man can ſee where he is, or which way he goeth. For the whole aire is filled with this thicke ſmoke, which came out of hell pit.

And there came out of the ſmoke Locuſts upon the earth, and unto them was given power, as the Scorpions of the earth have power.

By theſe Locuſts is meant the Popes Clergie, as Abbots, Monkes, Friers, Prieſts, Shavelings, and ſuch like vermine; which are therefore compared to Locuſts, becauſe they waſt and deſtroy the Church, even as Locuſts deſtroy the fruits of the earth. For both Hiſtoriographers and Travellers do affirme, that whole fields of greene Corne new come up, have been waſted and eaten up in one night as bare as the earth, by ſwarmes of Locuſts in the Eaſt-countries. For in thoſe parts of the World, multitudes of this little vermine are to be found: even ſo the Popiſh Clergy conſumeth and devoureth all greene things in the Church.

Moreover; it is to be noted, that theſe Locuſts came out of the ſmoke of the pit; that is, they were bred out of it: for Monkes, Fryers, Prieſts, and ſuch like Caterpillers, were bred of ignorance, error, hereſie, ſuperſtition, and the very ſmoke of hell: for from hell they came, and to hell they will. They are deſcended of the blacke horſe of hell, and thither they will returne.

Moreover, it is ſayd, that power was given them to ſting like Scorpions. For whom have they not ſtung with their moſt venemous ſtings? I meane their damnable errors, and divelliſh devices. Whom have they not wounded with their corrupt doctrine and divelliſh authority? They are the foreſt ſoule-ſtingers that ever the World had, who have left their venemous ſtings in the ſoules of thouſand thouſands, where with they have been poiſoned and ſtung to death.

And it was commanded them that they ſhould not hurt the graſſe of the earth,verſe 4. neither any greene thing, neither any tree, but only thoſe which have not the Seale of God in their foreheads.

It may be demanded, what became of the Church when as the whole earth was full of theſe crawling and ſtinging Locuſts. This queſtion is now here anſwered: to wit, that theſe Locuſts are charged and commanded, that they ſhould not hurt any of the Elect: for this Woe and this plague extendeth no further than to the inhabitants of the earth, as we heard before. Their power is limitted onely to the Reprobate, they have nothing to do with Gods choſen people. And here againe we ſee what great care God hath for his in the midſt of the greateſt dangers, as hath been twice noted before, Chap. 7. Chap. 8. For now Antichriſt raigning in his full pride, yet his Elect are preſerved in the midſt of theſe Scorpion-locuſts, flying about their eares like ſwarmes of Hornets, not one of them is ſtung to death. Chriſts little flock is alwaies defended, and ſet in ſafety.

And to them was command,verſe 5. that they ſhould not hurt them, but that they ſhould be vexed five moneths, and that their paine ſhould be as the paine that commeth of a Scorpion when he hath ſtung a man.

Some write, that ſuch as are ſtung of a Scorpion do not die forthwith, but have a lingring paine, wherewith they are miſerably vexed three or foure daies before they dye of it. Now unto this lingring paine is this ſpirituall ſtinging compared: for theſe Locuſts are commanded of God, that they ſhould not kill the very Reprobates outright, and at once, but torment them with a lingring death for the ſpace of 5. months, that is, 500. yeers: for ſo long did the Papacy continue in his height and pride, full ſtrength and vertue, and ſo long did the Pope and his Clergy ſting men with lingring and Scorpion-like paine.

verſe 6.Therefore in thoſe dayes ſhall men ſeeke death and ſhall not finde it, and ſhall deſire to dye, and death ſhall fly from them.

This verſe doth ſhew, that all Papiſts being thus ſtung and tormented in their conſciences with this lingring paine of Popiſh doctrine, ſhall wiſh themſelves out of the world, and buried quicke, that they might be rid of their ſpirituall ſtinging, and helliſh torments which they had in their conſcience. For the Popiſh doctrine hath no ſound comfort in it, it leaveth men in deſperation, in ſickneſſe, and upon their death-beds. For alas, what comfort can a poore diſtreſſed conſcience have in Popes pardons, Indulgences, Maſſes, Dirges, Merits, Workes, Pilgrimages, Purgatory, Croſſes, Crucifixes, Agnus Dei's, and ſuch like traſh and trumpery? Theſe, alas, are too weake remedies for any ſpirituall diſeaſes: they are not ſufficient to procure pardon at Gods hand for any ſinne. Alas, the poore blind Papiſts did know and feele that they were vile ſinners: they knew they muſt come to judgement: they knew that the reward of ſinne was death, even the ſecond death: they knew all this full well, and therefore had horrible convulſions in their conſciences, and knew not how to winde out of them. For the doctrine of free juſtification in the blood of Chriſt, was hid from them, they knew it not: and therefore all aſſurance of Gods favour, all peace of conſcience, and all joy in the holy Ghoſt was utterly taken from them; and therefore many of them dyed in moſt deſperate and uncomfortable manner. And for this cauſe it is heere ſayd, that they ſought death, and deſired to be rid out of the world one way or another: for a tormented conſcience who can beare it? it is a kind of hell torment.

And the forme of the Locuſts was like unto Horſes prepared unto battell,verſe 7.8. and one their heads were as it were Crownes like unto gold, and their faces were like the faces of men.

And they had haire as the haire of women: and their teeth were as the teeth of Lions.

Hitherto we have heard of the pedigree and poyſoned ſtings of theſe vile Locuſts, and how they vexed the Inhabitants of the earth all the time of the great Antichriſt. Now we are to underſtand of their forme and likeneſſe: For the Spirit of God doth here paint them out in their colours, that all men may diſcerne them, and beware of them. Firſt, it is ſaid that they were like unto horſes prepared unto battell: that is, they were as ſtrong and fierce as barred horſes, to ruſh and runne upon all ſuch as ſhould but once mute or mutter againſt them, or their Authority: Moreover, they have Crownes of gold upon their heads, which ſheweth and ſignifieth, that they were the Conquerours of the Earth, and Lords of the World, and who but they? for in thoſe dayes no man, nay no Lord or King durſt quitch againſt a Monke, a Frier, or a pild Prieſt: for if any did, they were ſure to ſmart for it. They had alſo faces like the faces of men; that is, they ſet faire faces upon matters, and pretended great devotion in Religion, flattering the people, and making them beleeve that they could give them pardon of all their ſinnes, and bring them to Heaven, when as in very truth, for their bellies, and for their gaine, they did cunningly ſmooth with the Nobles, the rich and the mighty, ſetting faire faces upon their proceedings; and as Saint Peter ſaith, Through covetouſneſſe with fained words, 2 Pet. 2.3 they made merchandize of mens ſoules, and did cloſely winde themſelves into the hearts of the ſimple people, by their fawning inſinuations, being in very deed noſt notable flatterers and hypocrites. They had haire as the haire of women, that is, they were altogether effeminate, being given to delicacy, luſt and wantonneſſe; they were drowned in whoredome and all kinde of beaſtlineſſe, being a ſhole of moſt filthy villaines. Their teeth were as the teeth of Lions, to catch and ſnatch at all they could come by. They devoured all the fat morſels every where, they got the Church-livings into their hands: they firſt made impropriations: they incroached upon temporall mens lands: they ſwallowed up all every where. If we looke upon the Abbeyes, Priories, and Nunneries, we may eaſily judge what teeth they had. Moreover, it is ſayd they had Habbergions, like to the Habbergions of Iron; that is, they were ſo ſtrongly armed with the defence and countenance of the Pope, that no Secular power durſt once quitch againſt them. Their wings were like the ſound of Chariots, when many Horſes runne unto battell: that is, with flattering noiſe and terrible threatnings, they ſtrove to uphold their Kingdome. Alſo in Churches and Pulpits, they make a roring noiſe, and take on terribly to maintaine their abhominable Idolatry, They had tailes like unto Scorpions; and there were ſtings in their tailes. For with their poyſoned Doctrine and ſtinging authority, like Adders and Snakes they ſtung many to death. Moreover, power was given them to hurt men five moneths, that is, all the time of Antichriſts reigne, as before hath been ſhewed.

ver. 10.11.They have a King over them, which is the Angell of the bottomeleſſe pit, whoſe name in Hebrew is Abbadon, and in Greeke he is named Apollyon; that is, deſtroying.

As the Fowles have a King over them, which is the Eagle; and the Beaſts, the Lion; and mortall Men ſome Chiefe Governour, under whoſe protection and ſubjection they live: ſo heere theſe helliſh Locuſts are ſayd to have a King over them, which is the Angell of the bottomleſſe pit: that is, the Divell or the Pope, which you will, under whoſe Enſigne they fight, and under whoſe defence they live. Their Kings name in Hebrew is called Abbadon, and in Greek Apollyon. The words are both of one ſignification, that is, deſtroying: for both the Divell himſelfe, and his Vicar the Pope, are deſtroyers and waſters of the Church of God.

One woe is paſt, and behold yet two woes come after this.

We have heard at large what this firſt Woe is, namely, the plage of the world, by the Pope and his Clergie. Now we are to heare of the ſecond woe, which is the moſt huge and murthering army of the Turkes: wherein the third part of men were ſlaine. Some do expound this ſecond woe of the kingdome of Antichriſt and his armies; but that it is not ſo, may appeare by theſe reaſons following.

Firſt, the Angell denouncing woe, woe, woe, denounceth three ſeverall woes, and therefore it is ſaid: One woe is paſt, and behold yet two woes come after this. It followeth then that this is a diſtinct and ſeverall woe from the former and therefore cannot be the ſame.

Secondly, this woe containeth ſpecially a bodily ſlaughter of the third part of the world, and of the wicked reprobates: but the firſt woe was ſpecially a plague of mens ſoules, as we have heard, and therefore this cannot be the ſame with the firſt.

Thirdly, we are to underſtand, that this booke deſcribeth all the greateſt calamities and plagues tha • ſhould come upon the world in any age after Chriſt, and therefore we may juſtly thinke, that the kingdome of the Tu • ks is not left out, ſeeing it was one of the greateſt plagues that ever came upon the world. But the kingdome of the Turks is deſcribed in no other part of this Revelation, and therefore muſt of neceſſity be here deſcribed.

ver. 13.14.Then the ſixt Angell blew the Trumpet, and I heard a voice from the foure corners of the golden Altar, which is before God,

Saying to the ſixt Angell which had the Trumpet, looſe the foure Angells which are bound in the great river Euphrates.

Now we are come to the deſcription of the Second woe, which followeth upon the blowing of the ſixt Trumpet, by the ſixt Trumpet by the ſixth Angell. And firſt of all he ſayth; He heard a voyce from the foure corners of the golden Altar. By the golden Altar, is meant Chriſt, as before hath been ſhewed, with the reaſons thereof. From this Altar the voyce commeth to the Angell which blew the ſixth Trumpet, Chap. 8.3. that we might know it is the voyce of the mighty God, and the commandement of our Lord Jeſus. The voyce commandeth the ſixth Angell to looſe the foure Angells which are bound in the great River Euphrates. By theſe foure Angels, which are thus bound at Euphrates, is meant many Divels or Angels of darkeneſſe, as we have heard before, Chapter 7, Verſe 1. Their binding ſignifieth their reſtraint, by which they were held backe from doing that miſchiefe which they deſired to do. Their looſing ſignifieth, that power was given them to performe that which they wiſhed.

They are ſayd to be foure in number, becauſe they ſhould raiſe an horrible plague in the foure corners of the Earth, both Eaſt, Weſt, North, and South. The ſenſe is, that the Divells have yet farther and greater ſcope given them to plague and deſtroy the inhabitants of the Earth. Theſe Divells had exceeding great power in the Kingdome of Antichriſt, but they are unſatiable in miſchiefe, and ſo after a ſort lye ſtill bound till they have their deſire. The place where they lye bound, is Euphrates, wherein is a myſtery: for Euphrates literally taken; is a great River, which ran ſo night the City Babylon in Chaldea, that it was a mighty defence unto it, ſo that the City could not be taken, untill they that laid ſiedge unto it, cut out trenches, and derived the waters another way. Now for the myſtery, it is this: Rome in this book is called Babylon, by a metaphor, and after the ſame manner, the great River Euphrates, as we ſhall ſee afterward, ch. 16. ſignifieth the power, wealth, and authority which that City Rome, even this Weſterne Babel, hath to defend it ſelfe. Then it followeth, that in this power, authority and ſtrength of Rome, the Divels lye bound, for they waited through the power of Rome, to work yet far greater miſchiefe, and therefore are ſaid to be bound, ſo long as they were reſtrained. The miſchiefe which they plotted and purpoſed to bring to paſſe by the Authority and power of Rome, was the hatching and bringing forth of the Mahometiſh Religion, which in very deed did ſpring from the darkneſſe of Rome, as from his proper root and originall cauſe.

The Divells did fore-ſee, that out of the ſuperſtitions and Idolatries of Rome, defended by their great power and authority, Mahometiſh Religion, might very well be framed, and therefore not being content to plague the Weſt part of the World with Popery and Idolatry, they doe greedily deſire alſo to plague the Eaſt part of the World with the falſe Religion of Mahomet. They are not ſatisfied with plagueing and poyſoning all Europe with abominable Idolatries, except alſo they plague and infect all Aſia and Africa with the Turkes moſt execrable Religion: ſo inſatiable are the devills in working miſchiefe. Now in the meane time they thinke themſelves too much ſtraightned, bound and tyed up in Rome and Romiſh Religion, except they may be looſed; and proceed further to overſpread the whole World with all impieties, and horrible abominations. A man would thinke that when the Divell had prevailed ſo farre, as to place Antichriſt in his curſed Chaire, and to breed the ſwarmes of Locuſts out of the ſmoake of Hell, they might have been ſatisfied: for then, as we may ſay, hell ſeemed to be broke looſe. But yet all this cannot ſatisfie the unſatiable Devill but they will have the Religion of Mahomet eſtabliſhed to poyſon and plague all the Eaſt parts of the World in their ſoules: and alſo they will have the moſt huge, cruell, and ſavage Armies of the Turkes raiſed up, to murther and maſſacre millions of men in their bodies, in the Weſt part of the World, as preſently we ſhall heare. Now till all this be effected, they are ſaid to lye bound at Rome. But here we ſee, that this ſixth Angell hath a preciſe commandement from JESVS CHRIST, to looſe theſe Devils which lay bound at the great River Euphrates, that they might plague the whole World farre and neare, at their pleaſure: ſo now all the Divells of hell are let looſe, and let us heare what followeth.

ver. 15.And the foure Angels were looſed, which were prepared at an houre, at a day, at a month, and at a yeare, to ſlay the third part of men.

Now the Divels being looſed and unbound by a ſpeciall commandement from Chriſt, were in a readineſſe to execute their miſchiefe. This aſcending by degrees from a ſhort time unto longer and longer; From an houre to a day, &c. doth ſignifie, that as the Divels were preſt, and at hand at an houres warning, as we ſay, to put in practice whatſoever they had plotted; ſo they were as forward to continew the ſame, From as houre to a day, from a day to a month, and from a month to a yeare, that is, from time to time, untill the date of their commiſſion was out: for their time was limited, and their commiſſion bounded, as afterward wee ſhall ſee. And this is our comfort, that both the Papacie is limited to five months, and the Turciſme to houres, dayes, months, and yeares. The divers power is limitted, though it greiveth them full ſore: They cannot do what they liſt, they cannot continue as long as they would.

After the number of Horſe-men of warre were twenty thouſand times tenne thouſand,ver. 16. for I heard the number of them.

Now, upon the looſing of theſe Divels, here followeth the deſcription of a moſt horrible plague which they raiſed up; and it is a huge army, a murthering army, an army in number exceeding great; for he ſaith, They were twenty thouſand times tenne thouſand; that is, two hundred millions, or two hundred thouſand thouſands. But we may not thinke that this Army was ever all at one time, or in any one age, but here are the armys of many ages reckoned up, and the full plague of many yeares ſet forth. How could Saint John number ſuch an Army, may ſome man ſay? He anſwereth this doubt, and ſaith, He heard the number of them. He did not number them; but the number was told him.

Moreover, it is to be noted, that as this Army did exceed in number, ſo alſo in terror and ſtrength, and therefore they are ſaid to be all horſemen. For an Army of horſemen are both more ſtrong and more terrible, than any army of footmen.

And thus I ſaw the horſes in a viſion,ver. 17. and them that ſate on them, having fiery Habergions and of Jacinth, and of Brimſtone, and the heads of the Horſes were as the heads of Lions, and out of their mouths went forth fire and ſmoke, and Brimſtone.

Here is the deſcription of the horſe-men and horſes, as they appeared to John in a viſion. Firſt, touching the horſe-men, it is ſaid that they were very well armed with Habbergions; that is, Coates of Male, Corſlets, or Curets, and that of a fiery colour, and of the colour of Jacinth; that is of ſmoake, as appeareth in the laſt clauſe of this verſe, and alſo of the colour of Brimſtone. For as horſe-men in compleate armour were wont to weare in their Breaſt-plates and Targets certaine enſignes and colours, whereby they might be made terrible to their enemies: So theſe Turkiſh warriours and horſe-men do hold out their colours of fire, ſmoak, and Brimſtone, as it were flagges of defiance againſt the whole world, threatning preſent death to all that ſhould with-ſtand them, or as if they meant to ſpit fire and flame at them, or to choake them with ſmoake and Brimſtone, and then burne them up with fire and Brimſtone. All this their colours and enſignes in their Breaſt plates and Habbergions did portend. Now, as concerning Horſes, no doubt they were as fierce as the Horſe-men. They weare great Lances, they had heads like Lions; that is, they were full of ſtomacke and fierceneſſe,ver. 18. and out of their mouths went forth fire, and ſmoake, and Brimſtone: that is, they had the ſame colours and enſignes upon them that riders had.

Of theſe three was the third part of men killed, that is, of the fire, and of the ſmoake, and of the Brimſtone which came out of their mouthes.

Here is ſet downe the great ſlaughters and maſſacres which theſe martial horſe-men and Turkiſh armies made thorowout the moſt part of Europe. For he ſayth, the third part of men, that is, great numbers in Europe were ſlaine by the fire, the ſmoake, and the Brimſtone, which came out of their mouths: that is, by their bloody cruelty, and barbarous immanity, ſome being murthered in their bodies by cruell death, and others violently drawne to the wicked Religion of Mahomet. For partly by externall violence, and partly by a ſubtill ſhew of Religion and devotion, they deſtroyed thouſands both in their Soules and bodies. And therefore it is ſayd, Their power is in their mouths, ver. 19. and in their tayles, For their tayles were like unto Serpents, and had heads wherewith they hurt. But for the better underſtanding of theſe things, I thinke it not amiſſe a little to open and lay forth the riſing up, and increaſing of the power of the Turke.

About the yeare of our Lord 591. was Mahomet borne in a certaine Village of Arrabia, called Itrarix, for ſo Hiſtories do report. This Mahomet by fraud and coozenage grew into great credit and fame among the ſeditious Arabians and Aegyptians, inſomuch that they made him a Captaine over them, to warre againſt the Perſians.

After this, he married a rich wife, and by that meanes he wonne the hearts of many with gifts. In the dayes of Heraclius the Emperour, which was in the yeare of our Lord 623. he grew to be very mighty. After this he fained himſelfe to be a Prophet, and ſaid that he had viſions and revelations, and talked with Angells. And ſo by the helpe of Sergius a Monke, he framed a new worſhip and Religion, a patched part out of the old Teſtament, partly from the Papiſts, and partly from the Heathen. He raigned nine yeares, and ſo dyed.

After him ſucceeded in the Kingdome of the Sarazens Ebubezar, who raigned two yeares. Haumar who raigned twelve yeares. Muhavias, who raigned twenty foure years. All theſe made great warre againſt the Perſians, and ſundry other Nations, and overcame them, and ſet up the Religion of Mahomet amongſt them, and ſo the Kingdome of the Sarazens grew mighty: but in proceſſe of time the Kingdome of the Turkes grew great, and the Kingdome of the Sarazens diminiſhed. Within a ſhort time after this, the Tartarians, a barbarous people, waxed ſtrong and made warre againſt the Turkes, and prevailed greatly for a time. But about the yeare of our Lord 1300. the Empire of the Tartarians was over-throwne, and the Empire of the Turkes did flouriſh more than ever before: for now came the greateſt monſters, and moſt Savage and cruell tyrants of all. The firſt of them was Ottomanus. The ſecond Bajazethes. The third Amurathes. Theſe made bloody warres againſt the Chriſtians. I meane the Papiſts in Europe, and enlarged the Turkes dominions very farre.

They did from time to time ſo cruelly murther and maſſacre the inhabitants of the Weſt, with their huge and bloody armies; that at laſt both the Pope, the Emperour, the King of Hungary, the King of Polonia, the King of France, the Duke of Burgundy, and the Duke of Venice, and almoſt all the Potentates in Europe, did joyne together to make warre againſt the Turkes, ſo huge leave huge armies, but yet could not prevaile; ſo ſtrong were the Turkes, ſo huge and dreadfull were their armies: Then we ſee that verified which here was foretold, to wit, That the monſtrous armies of the Turkes with their horſes and horſe-men, ſhould ſlay the third part of men: that is, the Idolaters in Europe, by heapes and Infinite numbers. To ſet downe the particular battels betwixt the Turkes and the Chriſtians in Europe, and their horrible blood-ſhedding, would require a volume: but this which I have brifely ſet downe, may ſerve to give ſome light unto it, and may ſuffice for the underſtanding of this Text. Now it is ſayd in the next verſe, That notwithſtanding this heavy hand of God which was upon the Papiſts in Europe, and theſe fearefull Judgements and maſſacres, they repented not of their Idolatries, but waxed worſe and worſe: for no Judgements, no plagues can make the wicked any whit the better, as we ſee in the examples of Pharaoh and Saul, ver. 20. And here it is ſayd, That the remnant of men which were killed by theſe plagues, repented not of the workes of their hands, that they ſhould not worſhip devills and Idols of gold and ſilver, and of braſſe, and of ſtone, and of wood which neither can ſee nor heare, nor goe, Alſo they repented not of their murther, and of their ſorcery, neither of their fornication, nor of theft. ver. 21. And thus we ſee how the Divells which were bound at Euphrates, being let looſe upon the World, in the wrath and juſt judgement of God, did fearefully plague both the Turkes, in their Soules, and the Papiſts in their bodies. The one with falſe Religion, the other with bloody ſwords: and ſo was the deſire of the Divell fully ſatisfied.

CHAP. X.

HAving opened and expounded the two firſt Woes which fell out upon the blowing of the fift and ſixt Trumpet, containing the two great plagues of Popery and Turciſme, wherewith the World was puniſhed many hundred yeeres: now in this Chapter we are to heare of good newes, and great comfort, after ſo much ſorrow. For heere Jeſus Chriſt commeth down from heaven to deliver his poore afflicted Church, and to be revenged of all his cruell enemies. For now before the third and laſt woe, containing the greateſt plague of all upon the World, which is, the laſt Judgement: wherein the wicked ſhallbe tormented in hell fire for ever, both in body and ſoule, I ſay, before the blowing of the ſeventh Trumpet, by the ſeventh Angell, of which we ſhall heare in the next Chapter. Now in the meane time is ſhewed in this Chapter, what care God had for his little flocke, which no doubt were hid in thoſe daies, and did not appeare and yet were ſcattered in corners, even in the middeſt of the darkneſſe of Popery, and the moſt furious and helliſh rage of the Turkiſh armies. And therefore the principall ſcope and drift of this Chapter, is to ſhew how the Goſpell ſhould be preached in many Kingdomes, now after this generall darkeneſſe, for the diſcovering and overthrow, both of Popery and Turciſme, and to ſhew what ſhould fall out in the Church now in the middle time, before the ſeventh and laſt Trumpet blow: for then commeth the laſt Judgement, as the Angell ſweareth in this Chapter, verſe, 6, 7.

This Chapter doth containe foure principall parts.

The firſt is a deſcription of Chriſt and his glory.ver. 1.

The ſecond ſheweth how the Goſpell ſhould be preached,ver. 2. in many Nations and Kingdomes, by the Miniſters of this laſt age, whereby all adverſary power ſhould be overthrowne.

The third is a watch-word,ver. 6.7. given to the World by Chriſt, that when the ſeventh Angell ſhould blow the Trumpet, the World ſhould end.

The laſt doth ſhew,ver. 9.10.11. how all faithfull Preachers being called and authorized by Chriſt, ſhould travell and take paines in the ſtudy of Gods Booke, and afterward ſhould publiſh the knowledge thereof far and neere.

And I ſaw another mighty Angel come down from Heaven, cloathed with a cloud,ver. 1. and the Rainebow upon his head, and his face was as Sunne, and his feet as pillars of braſſe.

This Angell of might is Chriſt, as appeareth by the deſcription of him, and by all the conſequents following:Mat. 24. for he is ſaid to be cloathed with a Cloud, which ſignifieth his great glory and Majeſty: For he ſhall come in the clouds of heaven to judge the world; that is, with great pomp and glory. The Raine-bow was upon his head, which ſignifieth the covenant of peace with his Church, as before, Chap. 4. verſe 3. His face was as the Sunne, which ſignifieth comfort and deliverance to his Church, and the diſpelling of all the ſmoake of the bottomleſſe Pit, as the Sunne Scattereth and driveth away the thick miſts.

His feete are pillers of braſſe, which ſignifieth that he ſhould tread downe all his enemies under his feet,1 Cor. 19. both Pope and Turke: For he muſt raigne till he have deſtroyed them all. The Pope along time kept all the Kings of Europe in awe. The Locuſts were of great power. The Turkes prevailed exceedingly. But what are they all to this mightie and glorious Angell Chriſt? What is their power to withſtand him? What can Abaddon the King of the Locuſts do againſt this mighty King of Sion? What can the Turkes moſt terrible Horſes and Horſe-men doe againſt this Angell which ſitteth upon the white Horſe? Alas, alas, they are able to do nothing. They muſt all be trodden down under his feet of braſſe.

ver. 2.And he had in his hand a little book open, and He put his right foot upon the Sea, and his left upon the earth.

This little Booke ſignifieth the Bible.

It is called little in reſpect of the great and huge volumes of Popiſh bookes, though in it ſelfe it be large.

It is ſayd to be open, that all men might looke into it, becauſe it had been ſhut a long time before, even during all the time of the darkning of the Sunne and Aire, by the ſmoke which came out of the bottomleſſe pit. But although it was long ſhut up in the time of Popery, and lay buried in a ſtrange tongue: yet now it is opened, and publikely preached unto all the ſervants of God. And all this no doubt is to be underſtood of Luthers time, and all the times ever ſince the Goſpell was ſpread abroad after the great darkeneſſe. For ſome hundred yeares agoe it was hard to finde an Engliſh Bible, but now God be thanked, there are thouſands to be found in the hands of Gods people. And therefore the things here Propheſied of, are fulfilled in our daies: for we live under the opening of the ſeaventh Seale, and the blowing of the ſixth Trumpet, and the powring foorth of the ſixth Viall, as here doth partly appeare, and ſhall, God willing, bee made more manifeſt when we come to the ſixteenth Chapter. Now we are diligently to obſerue, that as the opening of this Booke, and the preaching of the Goſpell by Luther and his ſucceſſors, hath diſperſed the former darkneſſe, and beaten down Popery; ſo alſo hath it driven backe the Turke, and taken from us all feare of him, which in former ages was the terrour of the World; for ſince men have looked into this book, repented of their Idolatry, and turned unto God with all their hearts, the Turke and his power hath not been feared, eſpecially in theſe parts where the Goſpell is preached.

For God in his mercifull providence towards his Church, hath diverted his power another way, and ſet him a worke elſe where. So that if men cannot be brought to beleeve, that God raiſed him up as a ſcourge for Idolaters, and a plague for Idolatrie and other ſoule ſinnes, according to the words in the former Chap. where it is ſaid, They repented not of the workes of their hands, &c. yet when they ſee, that at the opening of the Booke of God, and forſaking Idolatry, the feare of him is removed, let them beleeve it. What can be more plaine, than that this open Booke in the hand of the Angell, hath delivered us from the Pope, and from the Turke? A moſt happy opening of this bleſſed booke.

More it is ſaid, that he put his right foot upon the Sea, and his left on the Earth. The ſetting of Chriſts right foot upon the Sea, ſignifieth that he is ruler of the Sea, and ſtandeth as firmely upon the Sea, as upon the Land. The ſetting of his left foot upon the Earth, doth ſignifie, that he is Lord of the Earth, and true heire to all things in it.

And cryed with a loud voice,verſe 3. as when a Lion roareth, and when he had cryed, ſeven thunders utterd their voyces.

This crying with a loud voice, like the roaring of a Lion, doth ſignifie the manifeſtation of the wrath of Chriſt, againſt all his enemies: for now he beginneth to roare againſt them, as a Lion when he is hungry, roareth for his prey. Therefore now both the Scorpion, Locuſts, and the fierce Horſes and horſmen are like to goe to the pot.

By the ſeven thunders which uttered their voyces, is meant thoſe perfect and exquiſite judgements which now were to be inflicted both upon the Kingdome of the Pope and the Turke. We have heard before, that ſeven is a perfect number in this book: and that thunder is put for the thundring of Gods wrath, and all ſuch broiles and plagues as follow thereupon, and this is the reaſon of this interpretation.

verſe 4.And when the ſeven thunders had uttered their voyces, I was about to write, but I heard a voice from Heaven, ſaying unto me: Seale up theſe things which the ſeven thunders have ſpoken, and write them not.

It ſhould ſeeme theſe ſeven thunders did ſo ſpeake, as they might be underſtood, for John was about to write the things which they ſpake, thinking that they were uttered for that end and purpoſe, that he ſhould deliver them in writing to the Churches. But he receiveth a commandement to the contrary, for he is willed not to write them, but to conceale them untill the appointed time.

But ſome man may ſay; Why were they uttered, ſeeing they muſt be concealed, and kep • cloſe? I anſwer, it was not in vaine: for firſt, though the particulars be not expreſſed what the thunders ſpeake: yet here we are taught, that there remaine moſt fearfull Judgements againſt all the oppreſſors of the Church, which Chriſt hath thundred out with terrour againſt them. And when the time determined is come, they ſhall be ſeene and underſtood: but in the meane time, they be ſealed up and kept cloſe according to that of Job. Why ſhould not the times be hid of the Almighty, ſo as they which know him, ſhould not perceive the times appointed of him? and that of Daniel. Theſe things are Sealed up untill the time determined.

And the Angell which I ſaw ſtand upon the ſea and upon the earth, lifted up his hand to heaven.verſe 5.

And ſware by him that liveth for evermore,ver. 6. which created heaven, and the things that therein are; and the earth, and the things that therein are, and the ſea, and the things that therein are, that time ſhould be no more.

But in the daies of the voice of the ſeventh Angell,ver. 7. when he ſhall begin to blow the trumpet, even the miniſtery of God ſhall be finiſhed, as he hath declared unto his ſervants the Prophets.

The ſumme of theſe three verſes is, that Chriſt giveth warning of the laſt judgement, that men might awake and looke out in time.Amo. 6 1. And becauſe men for the moſt part are careleſſe and ſecure, putting the evill day far from them, as the Prophet ſpeaketh, therefore here Chriſt bindeth it with a ſolemne oath, and ſolemne geſtures thereunto annexed, as was the lifting up of the hand in antient time Geneſis, 14.22. The thing that our Lord Jeſus diſpoſeth, is, that time ſhall be no more; that is, Time as it is now, or the ſtate of things as they be now: but he telleth us flatly, that as ſix Angels have already blowne their Trumpets, ſo when the ſeventh Angell ſhould blow, the Mystery of God ſhall be finiſhed: that is, the time of puniſhing the wicked, and rewarding the godly, ſhould come, which is therefore called a Myſtery, becauſe the world underſtandeth it not: They thinke there is no ſuch matter.

Mal. 3.14. They imagine there is no reward for the juſt, or puniſhment for the wicked, as the Prophet ſaith: But the holy Ghoſt ſaith, Verily there is a reward for the righteous: Pſa. 58.18 doubtleſſe there is a God which judgeth the Earth. And here it is ſaid, that God hath declared it to his ſervants the Prophets.

And the voice which I heard from Heaven ſpake unto me agine,verſe 8. and ſaid, goe and take the little booke which is open in the hand of the Angell, which ſtandeth upon the Sea, and upon the Earth.

So I went unto the Angell, and ſaid unto him, give me the little booke.v • rſe 9. And he ſaid unto me, take it, and eat it up, and it ſhall make thy belly bitter, but it ſhall be in thy mouth, as ſweet as hony.

Then I tooke the little booke out of the Angels hand, and eat it up,ver. 10. and it was in my mouth as ſweet as hony: but when I had eaten it, my belly was bitter.

And he ſaid unto me,verſe 11. Thou muſt propheſie againe among the people, and nations, and tongues, and to many Kings.

The briefe ſence of theſe foure verſes is, that the Preachers of the Goſpell being called, allowed, and authorized by Chriſt unto their miniſtery, ſhould ſtudy the Scriptures with great diligence, even untill they had eaten up the booke of God, and they ſhould preach and publiſh unto all nations and Kingdomes that truth of God, and doctrine of the Goſpell, which now a long time had lien hid in the raigne of Antichriſt. It is to be obſerved, that John in this place repreſenteth the perſon of all the miniſters of the Goſpell, which ſhould be raiſed up in theſe laſt daies, for the overthrow of Antichriſt, and the reſtauration of true Religion: for John himſelfe did not live to theſe times.

Further it is to be noted, that all godly Students and zealous Miniſters do eate up the booke of God by reading, ſtudy, prayer, and meditation, and they find it ſweet in their mouth, that is, they find and feele great joy and comfort in the ſtudy and meditation thereof, eſpecially when God revealeth therby great and hid ſecrets unto them, and giveth them to underſtand the myſteries of the Goſpell, and counſels of his will, which are locked up from the wiſe and prudent of this world. This I ſay, is ſweeter unto their mouth than hony, and the hony combe. Concerning their phraſe of eating up the Booke, looke Ezek. 2.9. for here the holy Ghoſt alludeth thereunto.

This booke being ſo ſweet in the mouth, yet being eaten and digeſted, is better in the belly.

There may be three reaſons yeelded of this bitterneſſe:

Firſt, becauſe it being once taken downe into our ſoule by godly meditation, doth mortifie our corrupt nature, and bring under our luſt, and therefore ſeemeth bitter to fleſh and blood.

Secondly, becauſe afflictions and trialls do alwaies neceſſarily follow the ſound digeſtion of the Goſpell.

Thirdly, becauſe the doctrine of the Goſpel being ſwallowed by the miniſters therof, muſt not be kept to themſelves, as it were cloſed up in their ſtomacks, but they muſt out with it againe, as if it were ſome loathſome and bitter thing, which muſt needs be caſt up againe: And for this cauſe it is ſayd in the laſt verſe, that they muſt propheſie againe among the people, and nations, and tongues, and many Kings. Now bleſſed be the name of the Lord our God, who hath given us to live in this age, wherein we do with our eies behold and ſee the fulfilling of all theſe things: let us therefore praiſe God for this great worke which we ſee wrought in our daies and let us ſtill more and more magnifie this little Booke, which will utterly deſtroy Popery, and bring downe the proud Antichriſt, do all that fight for him what they can.

CHAP. XI.

VVE have heard that the little Booke ſhould be opened, and the Goſpel preached and publiſhed to many nations and Kingdomes, after the great darkneſſe of Popery, and that this was done by Luther, Melancthon, Calvin, Peter Virit, Peter Martyr, Bullinger, Bucer; and all their faithfull ſucceſſors unto this day. Now in this Chapter we are to underſtand the effect and good ſucceſſe of their preaching and publiſhing the Goſpell, which was, that the Church ſhould be reſtored, reformed, and built up thereby, which a long time had been waſted and oppreſſed by the tyranny of Antichriſt, and that many ſhould embrace this Goſpell, forſake their Idolatries, and turne unto God with all their hearts, yea, whole Nations and Kingdomes in Europe ſhould be converted to the faith, as we ſee this day, God be praiſed. So then the principall drift of this Chapter is, to ſhew thoſe things which yet remaine to be fulfilled under the blowing of the ſixth Trumpet, which is the preaching and prevailing of the Goſpel, even unto the worlds end: and alſo the things which follow upon the blowing of the ſeventh trumpet, which is the reſurrection and laſt judgement.

This Chapter containeth ſix principall things, as it were ſix parts thereof.

Firſt, it ſheweth how the true Church ſhould be gathered together,ver. 1.2. and built up by the preaching of the Goſpell, and all the wicked refuſed and caſt out.

ver. 3.4.5.6.Secondly, it deſcribeth the builders; that is, all the faithfull Miniſters which had, and ſhould reſiſt Antichriſt.

Thirdly,ver. 7.8. it ſheweth how Antichriſt ſhould perſecute the Preachers and Profeſſors of the Goſpell unto death, and murther them by heapes.

Fourthly, it ſheweth that Papiſts, Atheiſts and wicked worldlings,ver. 9.10. ſhould rejoyce in the death of Gods people, and not vouchſafe them ſo much as the honour of buriall, but ſends gifts one to another for joy that they were rid out of the Earth.

Fifthly, it ſheweth that notwithſtanding the rage and fury of the World,ver. 11.12.13. in perſecuting them to death, God ſhould not only receive their ſoules to glory, but alſo raiſe up others endued with the ſame ſpirit, which ſhould preach, profeſſe, and witneſſe the ſame truth conſtantly and continually, even unto the end of the World.

Laſtly, it ſheweth,ver. 14. &c. that after the preaching of the Goſpell ſome good time in this laſt age, the ſeventh Angell ſhould blow the trumpet, and the world ſhould end.

And there was given unto me a reed like unto a rod, and the Angell ſtood by ſaying, Ariſe,verſe 1. and meaſure the Temple of God, and the Alar, and them that worſhip therein.

Here Jeſus Chriſt giveth a reed unto John like unto a rod, and hereupon he is commanded by an Angell to goe about the meaſuring of the Temple, the Altar, &c.

By this meaſuring with a reed like a rod, is ſignified the reſtoring and building up of Gods houſe, which now was greatly ruinated, and runne into decay through the long prevailing of Popery. Meaſuring with a reed, is taken for the building up of Gods Church, after the decaied eſtate thereof, both in Ezekiel, Zachary, and this Propheſie. John in the perſons of all faithfull Miniſters, hath this meaſuring rod given him, becauſe the Church was to be reſtored and built up by the Miniſters and Miniſtery of the Goſpell.

The thing to be meaſured is the Temple, the Altar, and them that worſhip therein.

This is an alluſion to the legall worſhip, whereby our ſpirituall worſhip is repreſented. For by the materiall Temple, is meant the ſpirituall Temple, or Church of God. By the Altar of ſtone, is meant the ſpirituall worſhip. By them that worſhip therein with carnall ſacrifices, is meant all the true members of the Church, which worſhip God in ſpirit and truth.

Now then, both the Church, the true worſhip and worſhippers, were all to be meaſured, repaired, and built up by Miniſtry of the Word, which all were decayed and almoſt laid waſte, by the Popes tyranny.

But the Court which is without the Temple caſt out and meaſure it not,verſe 2. for it is given to the Gentiles: and the holy City ſhall they tread under their foot two and forty moneths.

John is here forbidden to meaſure and build up the Court which is without the Temple. Whereby is meant all Heretickes; Hypocrites, worldlings, and all ſuch as have a place in the Church, but are not of the Church. This phraſe of ſpeech is taken from the old ſhadowiſh worſhip as the reſt before. For in the Temple of Jeruſalem there was an outward Court which was common to all good and bad: the holy place which was proper to the Prieſts and Levites: and the holy of holieſt, or moſt holy place, where none might come but the high Prieſt only.

Here is a reaſon added why the Lord God refuſeth all Papiſts and Hypocrites, and all ſuch as belong to the outward Court only, and it is this: that this outward Court is given unto the Gentiles, that is, to all falſe Chriſtians and counterfeits in religion, which are members of the viſible Church, but have nothing to do with the inviſible.

Theſe are compared to Gentiles in two reſpects: Firſt, in regard of prophaneſſe, for they are as prophane as the Heathen. Secondly, in reſpect of perſecuting the truth: for Hypocrites and Atheiſts are as forward in perſecuting the people of God as the Heathen Emperours, which perſecuted the Church by the ſpace of 300. yeares. All comes in this, that when the Church ſhould be gathered and built by the preaching of the Goſpell, God would have all Papiſts, Atheiſts, and Hypocrites ſhut out.

Moreover, here is the ſecond reaſon yeelded, why the outward Court ſhould be caſt out, and not meaſured; to wit, becauſe they ſhould tread the holy City under foot, forty and two moneths: that is, they ſhould perſecute the Church all the time of Antichriſts raigne, For forty two moneths in this Verſe: and 1260. dayes in the next Verſe: and three dayes and a halfe Verſe 9. and time, times, and halfe a time, in the twelfe Chapter, the foureteenth Verſe, and 1260. dayes, the twelfe Chapter, the ſixth verſe, do ſignifie all one thing, which is the ſhort raigne of Antichriſt; for theſe moneths, theſe dayes, and theſe times, do every one of them make three yeares and an halfe, For who knoweth not that forty two moneths make juſt three yeares and an halfe, and that 1260. dayes, maketh even ſo much alſo: and by time he meaneth a yeare, bytimes, two yeare, and by halfe a time, halfe a yeare. Now the reaſon why Antichriſts raigne is numbered by dayes, moneths and halfe times, and all amounting but to three yeares and a halfe, is to note the ſhort continuance thereof, for the comfort of the Church, as appeareth more fully and plainely in ſundry places of this Propheſie, where it is ſet down in plaine words, that Antichriſt ſhould raigne but a ſhort time; for what is five or ſix hundred yeares in compariſon of eternity.

But here the Papiſts do ſhew themſelves moſt ſottiſh and ridiculous, in that they would gather from hence, that the Pope is not Antichriſt: for (ſay they) Antichriſt ſhall raigne but three yeares and an halfe, but the Pope hath raigned many yeares, therfore the Pope is not Antichriſt.

Now to anſwere the propoſition of their argument taken from this place. Firſt it may be anſwered that this place is not to be underſtood literally, but myſtically: as many other things in this booke.

Secondly, here is a certaine number put for an uncertaine, a definite number for an indefinite, which alſo is uſuall in this booke, as we heard before concerning the ſealing of the Tribes, of every Tribe 12000. which maketh 144000. Now no man is ſo mad as to thinke there were juſt ſo many ſealed, and neither more, nor leſſe.

Thirdly, here is an alluſion to Daniels weekes, and other propheticall computations, wherein ſomtimes a day is put for a yeare, a weke for ſeven yeares, as in Daniels ſevens, and a moneth for thirty yeares. So then I conclude that it is extreme folly to interpret this place litterally. The curious and frivolous interpretations of this place, and ſuch like in this booke, by ſome writers, I do of purpoſe omit, as matters untrue, unſound, and unjudiciall: for I only in this book ſeeke the ſenſe that is, and not the ſenſe which is not, as hath been ſaid before.

verſe 3.But I will give power unto my two witneſſes, and they ſhall propheſie 1260. dayes cloathed in ſackcloth.

Having ſet down how Antichriſt and his company, being thoſe Gentiles which poſſeſſe the outward Court, ſhould tread downe the holy Citty, that is, the true Church of God for a ſhort time, now he commeth to ſhew, that even in the height and pride of the Popes power and governement, yet the Church was not utterly extinct, God did never utterly forſake it, but in all ages, and at all times, God raiſed up one or other to withſtand all Popiſh proceedings, which is here meant by the two witneſſes. For aſſuredly theſe two witneſſes doe not ſignifie Enoch and Elias, as the Papiſts and ſome others doe dreame; but they ſignifie all the faithfull Preachers and Profeſſors of the truth, which in all ages both former and later have oppoſed themſelves againſt the Pope, his Clergy, his doctrine, his religion, and all his abhominable proceedings.

They are called witneſſes, becauſe they ſhould beare witneſſe unto the truth.

They are ſaid two in number, for three reaſons:

Firſt, becauſe they were very few in thoſe dayes when Poperie did ſo generally prevail; for two is the ſmalleſt number.

Secondly, becauſe the law of God doth admit of no leſſe number in witneſſe-bearing, as it is written; In the mouth of two or three witneſſes ſhall every word ſtand.

Thirdly, it is an alluſion to Zorobabel, and Jehoſhua; which were the two reſtorers and builders of the Temple after the captivitie:Hag. 2.5. Chriſt ſaith here, that he will give power to his two witneſſes: for no man hath any power in heavenly things, except it be given him from above: and eſpecially to ſtand faſt to the truth in the heat of perſecutions and troubles.

It is ſaid, that theſe two witneſſes ſhall propheſie: that is, preach, declare, and ſpeake. For ſo Propheſie is taken in the former chapter and laſt verſe: ſo alſo in other places of the Scripture.

The time of their propheſying, being 1260 dayes, hath been expounded before.

Theſe two witneſſes are cloathed in ſackcloath, which ſignifieth that they ſhould lead a ſorrowfull life here in this world. For in old time when men did faſt and mourne, they did uſe to put on ſackloath. It followeth then that theſe faithfull Preachers and witneſſes of the truth, did not ſpend their dayes in mirth, jollity, and worldly pompe and bravery, as did the Popes Clergie, and pompous Prelates of Antichriſt.

Now if any man will demand how this may appeare, that there have been alwaies ſome raiſed up of God, to write, preach, declare, and ſpeake againſt the whore of Babylon, even then when ſhee was aloft and raigned as the Queene and Lady of the world: I anſwer, that Hiſtories are very plentifull in this point; which at large doe ſhew, that in all countries and kingdomes of Europe, there were ever ſome ſtirred up to impugne and reſiſt the whore of Babylon: As, In England. Robert Groſted, Biſhop of Lincolne. An. dom. 1293. An. 1400. John Wickliffe, ſupported by Edw. the 3. and divers of the Nobility in England. In Germany. Taulerus a Preacher.An. 1354, 1356. 1357. 1359. 1359. 1360. Franciſcus Petrarcha. Johannes de rupe ſciſſa. Conradus Hager. Gerhardus Rhidor. Petrus de Corbona. Johannes de Poliaco. 1420. John Ziſca. In Bohemia. John Huſſe. An. dom. 1414. 1416. 1370. Jerome of Prague. Mathias Pariſienſis. In Spaine. An. 1250. Arnoldus de nova villa. In Italy. An. 1500. Jerome Savanarola, a Monke. Silveſter, a Frier. In France. An. 1160. An. 1252. An. 1290. An. 1290. Waldas, of whom came the Waldenſes, or poore men of Lyons in France. Guilielmus de ſancto amore. Robertus Gallus. Laurentius. In Ireland. An. 1362. Armachanus, an Archbiſhop. In Suevia. An. 1240.Many Preachers at once. In Grecia. An. 1230.All the Churches of Grecia renounced the Church of Rome for their abominable Idolatry.

It were too tedious to recite all, which the Stories doe report to have withſtood both Pope and Popery, even when it did moſt of all beare the ſway: theſe may ſuffice for the underſtanding of the Text. As for thoſe which have been raiſed up ſince the decay and fall of Popery, I meane ſince Luthers time, they are ſo many, and ſo well knowne, that I need ſay nothing.

Theſe are two Olive trees, and two Candleſticks ſtanding before the God of the earth.verſ. 4.

Here the two witneſſes are compared to two Olive trees, becauſe that as the Olive tree doth drop downe his oyle and fatneſſe, ſo the faithfull Miniſters doe droppe downe upon the Church the ſweet oyle of the Spirit, which is all heavenly and ſpirituall graces, as the Metaphor of oyle is often ſo taken in the Scriptures.

They are alſo compared to two Candleſticks, becauſe that as the candleſtick beareth up the candle ſet upon it, ſo the Miniſters of the Goſpell beare up and hold forth the light of Gods word, even in the greateſt darkneſſe.

Theſe candleſticks are ſaid to ſtand before the God of the Earth: becauſe God beareth rule, not only in heaven, but in earth alſo, even then when all things in the earth ſeeme to be moſt troubled, and the Church militant • nder greateſt perſecutions, as now it was.

And if any will hurt them,ver. 3. fire proceedeth out of their mouthes, and ſhall devoure their enemies: for if any will hurt them, ſo muſt he be killed.

verſ. 6.Theſe have power to ſhut heaven that it raine not in the dayes of their propheſying, and have power over waters to turne them into bloud, and to ſmite the Earth with all manner of plagues, as oft as they will.

Here is ſhewed, that if any deſpiſe the ſimplicity of theſe two wineſſes, and offer them wrong becauſe of their baſeneſſe and contempt in the world, that there is a fire commeth out of their mouth, that is, the fiery and mighty power of the word of God, uttered out of their mouthes, which overthroweth and overturneth their enemies; nay, as fire it conſumeth them to aſhes: for the Miniſters of the Goſpell are armed with ready vengeance againſt all diſobedience. 1 Cor. 10. Therefore they be ſtarke mad, and know not what they doe, which oppoſe themſelves againſt the true Miniſters of Chriſt. For the ſword which they fight with, ſlaieth the reprobates in their ſoules, though not in their bodies: for the miniſtry of the word is the ſavour of death to all unbeleevers.

That which is here ſpoken of ſhutting the heavens that it raine not, and turning the waters into bloud, 1 King. 17. is an alluſion to Elias and Moſes: whereof the one by his prayer ſhut the Heavens; the other by his rod turned the waters into blood. Now the faithfull Miniſters of the Goſpell are compared to theſe two, not becauſe they ſhould worke ſuch outward miracles as they did, but becauſe they ſhould be furniſhed with ſpirituall power, which is farre greater. For moſt ſure it is, that the inviſible and ſpirituall power, where with the Miniſters of the Goſpell are armed, is very great and glorious, though the world ſee it not, nor know it not. For the Apoſtle ſaith, The weapons of our warfare are not carnall, but ſpirituall, 2 Cor. 10.6. mighty through God to caſt downe holds, caſting downe the imaginations, and every high thing that is exalted againſt the knowledge of God, &c.

And when they have finiſhed their teſtimony,ver. 7. the beaſt that commeth out of the bottomleſſe pit, ſhall make warre againſt them, and kill them.

Here is ſet downe the greater cruelty and bloudy tyranny which Antichriſt ſhould uſe againſt theſe faithfull witneſſes of our Lord Jeſus. For although they overcome him with the ſpirituall ſword, which is the fire that commeth out of their mouthes: yet for a time power was given to this Beaſt that commeth out of the bottomleſſe pit; that is, the Pope and his adherents to murther Gods Saints with the materiall ſword: but yet note that Antichriſt can doe nothing, till the two witneſſes have finiſhed their teſtimony; ſuch is Gods care and providence for all his faithfull ſervants.

And their corps ſhall lie in the ſtreets of the great City, which ſpiritually is called Sodome, and Aegypt, where our Lord alſo was crucified.

By the great City, here is meant Rome; and yet not the City onely of Rome, but all the Romane Empire, power, and juriſdictions, as afterward ſhall be made manifeſt. Now the corps and dead carkaſſes, which were murthered and maſſacred in all Nations by Antichriſts tyranny, are here ſaid to lie in the ſtreetes of Rome, that is, to bee caſt forth into the open fields, as not worthy the honour of buriall, in all places, countries, and kingdomes within the Roman Empire or juriſdiction of Rome, as we read to have been in England, Scotland, France, Ireland, Germany, and Spaine. And as the Holy Ghoſt ſaith, The dead bodies of thy ſervants have they given to be meat to the fowles of the heaven; and the fleſh of thy Saints unto the beaſts of the earth.

Moreover, it is to bee obſerved, that Rome is here compared ſpiritually, or by a trope, to Sodome and Egypt. To Sodome for filthines; for what City ever was, or is more filthy than Rome,Chap. 12. the mother of whoredomes and abominations of the earth. And to Egypt for Idolatry, and keeping Gods people in ſpirituall bondage.

Laſt of all, it is here ſaid, That our Lord Jeſus was crucified at Rome; which may ſeem ſtrange, ſith all men know, that Chriſt was crucified at Jeruſalem. But to anſwere this doubt, we are to underſtand, that in reſpect of the place, our Lord Jeſus was crucified at Jeruſalem: but if we reſpect the power and Authority that put him to death, he was crucified at Rome: for Chriſt was put to death by a Roman Judge, by Roman lawes, by Roman authority, by a kind of death proper onely to the Romanes, and in a place which then was within the Romane Empire: And for this cauſe is here ſaid, that Chriſt was crucified at Rome.

And they of the people, and kindreds, & tongues,ver. 9. and Gentiles, ſhall ſee their corps three dayes and a halfe, and ſhall not ſuffer their corps to be put in the grave.

Hitherto we have heard of the rage of Antichriſt againſt the two witneſſes: Now further we are to underſtand of the malice and fury of all his adherents, that is, all Papiſts, Atheiſts, and the reſt of the blinde people, and ſeduced multitude, which did allow the Popes cruelty in ſhedding the bloud of the Martyrs; and they doe teſtifie the allowance and approbation of the Popes fact, and alſo their owne malice and madneſſe againſt them in this; that they will not vouchſafe them the honour of buriall, but caſt out their dead bodies as carrion, or as the dead bodies of Dogges or Swine: thereby ſhewing that they eſteemed them no beter than ſo. Nay, we read that their helliſh rage and madneſſe was ſo great and outragious, that they wreaked their malice upon the dead bones and carkaſſes of Gods Saints and Martyrs. For their bloudy and moſt malicious mindes could not be ſatisfied, except they digged up the bodies of Gods witneſſes out of their graves, and burnt them to aſhes.

Whereas it is ſaid, They ſhall ſee their corps: the meaning is, that all the blinde people within the Romane Empire ſhould bee eyewitneſſes of theſe things, and not only ſo, but even great Agents alſo in the ſlaughter of Gods people.

By three dayes and a halfe, which is halfe a weeke, he meaneth all the time of Antichriſts raigne, and tyrannicall goverment, as before hath been ſhewed. For theſe three dayes and a halfe, being in propheticall computation three yeeres and a halfe, ſignifie the ſame things that the two and forty moneths, and a thouſand two hundred and threeſcore dayes before.

And they that dwell upon the Earth ſhall rejoyce over them and be glad,verſ. 10. and ſhall ſend gifts one to another: for theſe two Prophets vexed them that dwelt on the Earth.

Here we ſee how the inhabitants of the Earth, that is, the ſeduced multitude and blinde people in the time of ignorance, doe greatly inſult and triumph over the death of the Lords witneſſes; and they doe expreſſe their joy by ſending gifts and preſents one to another, as if they had received ſome great benefits, or had heard the moſt joyfull newes in the world. And the reaſon is added, becauſe they vexed and tormented them; meaning thereby, that the preaching of the truth, and the reproving of their errors, Idolatries, and manifold impieties, was a dagger, and a corſey unto them, they could at no hand endure it, for the preaching of the Goſpell is the torment of the World, and the Preachers the tormenters. Theſe few Preachers thundring againſt their ſuperſtitions, and abhominable ſervice of Antichriſt, did vex every veine in their heart, and inwardly ſo wound and lance their conſciences, that they could have no reſt till they had rid them out of the world. But now having diſpatched them, and made riddance of them, they are very crank and jocund.

verſ. 11.But after three dayes and a halfe, the ſpirit of life comming from God, ſhall enter into them, and they ſhall ſtand upon their feet, and great feare ſhall come upon them which ſaw them.

Notwithſtanding the rage and ſavage fury of the Pope and his followers, yet here is ſhewed, that they could not prevaile as they deſired: for within three dayes and a halfe, that is, when the date of Antichriſts raigne was expired, and the time come that Popery muſt be diſcloſed by the light of the Goſpell breaking forth, there followeth a great alteration: For theſe two Prophets or witneſſes are raiſed up againe: For he ſaith, the Spirit of life which came from God, ſhall enter into them, and they ſhall ſtand upon their feet.

This may ſeeme ſomewhat ſtrange: but it is not to be underſtood, that they ſhould be raiſed up bodily in their perſons, till the laſt reſurrection: but that God would raiſe up others endued with the ſame ſpirit, which ſhould mightily defend both the doctrine, cauſe, and quarrell, which their Predeceſſors had maintained, and ſealed with their bloud: in whom they ſhould after a ſort revive, and live againe, even as Elias did revive, and as it were live againe in John Baptiſt, who is ſaid to be endued with the power and the ſpirit of Elias, as it was foretold by the Prophet, and as our Saviour himſelfe doth avouch. Now bleſſed be God, that we live in theſe dayes, wherein we ſee with our eyes all theſe things fulfilled. For when the Pope and his Clergie had murthered Gerbardus, Dulcimus Navarrenſis, Waldus, Nicholaus Orem, John Picus, John Ziſca, Viſilus Groningenſis, Armerias, Wickliffe, Huſſe, Jerome of Prague, and many Preachers in Suevia, and one hundred holy Chriſtians in the Country of Alſatia, and many other Countries, and of all conditions of men: yet for all that, ſpight of their hearts, God raiſed up others in their ſtead, as Luther, Calvin, Zuinglius, Peter Martyr, Peter Viret, Melancthon, Bucer, Bullinger, and their ſucceſſors, yea the thouſands of excellent Miniſters and Preachers which are diſperſed over all Europe at this day: in whom all the former witneſſes doe revive, and as it were ſtand upon their feet againe. And now a great feare is come upon the Pope and his Clergie, and all his favourites; for they did never ſo much as dreame of ſuch an alteration: but this is the Lords doing, and it is marvellous in our eyes.

And they ſhall heare a great voyce from him, ſaying unto them:verſ. 12. Come up hither: and they ſhall aſcend up to Heaven in a Cloud, and their enemies ſhall ſee them.

Here the Lords witneſſes, whom Antichriſt had murdered, and called, and taken up into heaven, that they may be crowned with glory and immortality, having in the earth fought ſo excellent a fight of faith as they had: for even as Chriſt their head was taken up in a cloud to the Heavens, even ſo his faithfull members are here taken up in a cloud to raigne with him for ever. Moreover, it is here ſaid, that their enemies ſhall ſee them aſcending up: they ſhall as it were aſcend up in their fight: for from the fire and faggot, ſwords and ſpeares of their enemies, they went directly unto God, and the very conſciences of their perſecutors did witneſſe ſo much; nay ſome of them being in horrible convulſions of conſcience, did not ſtick to utter it, avouching the innocency of Gods Martyrs: as ſometimes Pilate, and the Centurion did of Chriſt. But though they had not beene juſtified by their enemies, yet are here juſtified by a great teſtimony: for the voyce from Heaven, the voyce of God doth juſtifie them, and cleare them, accounting them worthy to bee called up from the Earth to Heaven, and received to eternall glory. For howſoever the Pope and his Clergie condemned them for Heretickes and Schiſmatickes: yet here they are juſtified and cleared by a voyce from Heaven, which is more than the voyces, ſuffrages, and approbations of all men in the World.

And the ſame houre there ſhall bee a great earth-quake, and the tenth part of the City ſhall fall, and in the earth-quake ſhall be ſlaine in number ſeven thouſand, and the remnant were ſore feared, and gave glory to the God of Heaven.

As he hath ſhewed before that the world was very joyfull and jocond, when they had made diſpatch of Gods witneſſes: but afterward full of feare and terrour, when they ſaw what followed: So here in this Verſe is ſhewed, that at the ſame houre, that is, about the ſame time when they have perſecuted the Saints, & ſee thouſands of others raiſed up in their ſtead, and as it were out of their bloud, that there ſhould immediately follow a great earth-quake: that is, horrible commotions, ſeditions, tumults, and open warres among the Kingdomes and Nations of the world, and amongſt all people which ſhould live after the breaking forth of the light of the Goſpell; as this day we ſee with our eyes: For who now in theſe dayes doth not ſee and feele this Earthquake? Who knoweth not what ſtirres there have beene, and are every where about Religion? Who is ignorant that all the warres, ſeditions, treacheries, treaſons, & rebellions that are this day in Europe betwixt one Kingdome & another, are eſpecially concerning the matter of Religion? But mark what followeth: Behold the effect of this Earth-quake; It is ſaid, that the tenth part of the Citty ſhall fall. By the City here hee meaneth the great City of Rome, mentioned before, verſ. 8. which is therefore called the great City, becauſe it was the chief city of the Roman Empire, and the very ſeat of Antichriſt. Now then, the ſenſe and meaning of the holy Ghoſt is, that when there once beginneth to be an earth-quake, that is, broyles, contentions, alterations, queſtions, and diſputations about religion; and that the Popiſh doctrine, which had ſo long prevailed in the world, ſhould be called in queſtion; yea, openly preached againſt, convicted, and condemned, that then Rome ſhall begin to fall, and Romiſh religion to ſuffer a great eclipſe; yea, the tenth part, that is, ſome part of the city of Rome; I mean, the doctrine and authority of Rome, ſhall bee overthrown. Now this falling of the tenth part of Rome was fulfilled within ſome few yeers after the broaching of the Goſpel by Luther and his immediate ſucceſſors; but ſince it is gone back many degrees, and hereafter it ſhall ſtill ebb and conſume away by degrees, even till it come to nothing: as, God willing, ſhall be plainly proved hereafter.

Moreover, here is ſet downe another effect of this earth-quake; which is, that thereby ſhall bee ſlaine in number ſeven thouſand, that is, many thouſands; for the number of ſeven is a perfect and univerſall number, as formerly hath been declared. But the ſenſe of this clauſe is, that all ſuch as will not yeeld to the Goſpel after matters once come in queſtion, and the light thereof breaketh forth, but continue ſtill in their blindneſſe and hardneſſe, ſtanding out ſturdily againſt the truth, ſhall feel the heavie judgement of God upon them, and come to miſerable and wretched ends; as did here in England, Stephen Gardiner, bloudy Bonner, and many other ſuch open perſecuters in other nations and countries, as the book of Martyrs doth plentifully witneſſe.

Laſt of all, it is ſaid, that the rest were terrified, and gave glory to the God of heaven: that is, the elect of God ſeeing theſe horrible judgments upon the perſecuters of the Goſpel, and having their eyes opened through theſe contentions and broyles about religion, ſhould repent of their former idolatries, blindneſſe, and ignorance, ſhould yeeld to the truth, and give glory to the God of heaven,Chap. 9. as at this day we ſee thouſands doe, God be thanked. Wee heard before in the time of the Turks murthering army, when the third part of men were ſlain, that the reſt repented not of their idolatry. But now (God be praiſed for it) many doe repent every day, and turne from dumb idols to ſerve the living God. And therefore, although the times wherein we live be ſinfull and troubleſome, yet are they golden times and dayes, in compariſon of former ages, wherein Antichriſt did reign and rule over all. Moreover, from this place may plainly and ſtrongly be concluded, that the Goſpel ſhall prevail more and more in all the kingdomes of Europe, even untill the end of the world. For here wee ſee it fore-told and propheſied, that in the very laſt age of the world, and even as it were a little before the blowing of the ſeventh trumpet, which preſently hereupon is ſounded, as in the next verſes appeareth, many ſhould repent, and give glory to God.

The ſecond woe is paſt, behold,Verſ. 14, 15. the third woe will come anon. And the ſeventh Angel blew the trumpet, and there were great voyces in heaven, ſaying, The kingdomes of this world are our Lords, and his Chriſts, and he ſhall reigne for evermore.

Now cometh the third, the laſt, and the greateſt woe, which is the woe of eternall death upon all the ungodly, both in their ſoules and bodies for ever in the laſt judgment. The ſecond woe was Turciſme: and this third wo is the laſt judgment. For it now followeth, that the ſeventh Angel bloweth the laſt trumpet; as our Lord Jeſus ſware before, that when the ſeventh Angel ſhould blow the trumpet, there would be no more time.Chap. 10.6. Therefore when we ſee all things fulfilled which do belong unto the ſixth trumpet, it remaineth that we ſhould every hour expect and look for the blowing of the ſeventh trumpet, and the end of the world: For the holy Ghoſt telleth us, that when the kingdome of the Pope and the Turke ſhall fall, and the Goſpel be preached in many nations and kingdomes, that then the third woe will come anon, that is, the laſt judgment followeth preſently upon it. Now at the blowing of this ſeventh trumpet there were great voyces in heaven, ſaying, The kingdomes of this world are our Lords, and his Christs, and hee ſhall reigne for evermore.

Theſe voyces in heaven are triumphing voyces of Gods elect, who doe exceedingly rejoyce and triumph, that the kingdome of Satan and Antichriſt is overthrown, and that the kingdome of God and of Chriſt is ſet up, and ſhall ſtand for evermore. For now all adverſary power being overthrown, Chriſt doth deliver up a peaceable kingdom to his Father, as it is written, Then ſhall be the end, 1 Cor. 1.15, 24. when he hath delivered up his peaceable kingdome to God the Father: For hee muſt reigne over the Church militant, till he have trod downe all his enemies under his feet; and when the Son of God hath ſubdued all things to himſelfe, then ſhall hee be ſubject to his Father, as hee is the Mediator of the Church, and yet reign with his Church triumphant for evermore.

Then the four and twenty elders which ſate before God on their ſeates, fell upon their faces,Verſe 16. and worſhipped God.

Saying, Wee give thee thankes,Verſe 17. O Lord God Almighty, which art, which wast, and which art to come: for thou hast received thy great might, and haſt obtained thy kingdome.

Theſe four and twenty elders do ſignifie all the elect, both of Jewes and Gentiles,Chapt. 4. as wee have heard before; which all in moſt ſuppliant manner doe worſhip the onely everlaſting God, even in the Church triumphant, and doe greatly rejoyce, and give all praiſe and glory unto him, becauſe now he hath received the kingdome, the power, and the glory, both Pope, and Turk, and Emperor, and all his enemies being ſubdued under his feet.

Verſe 18.And the Gentiles were angry, and thy wrath is come, and the time of the dead, that they ſhould be judged, and that thou ſhouldeſt give reward unto thy ſervants the Prophets, and to the ſaints, and to them that fear thy name, and to ſmall and great, and ſhouldeſt deſtroy them which destroy the earth.

Now he mentioneth the wrath and vengeance which is to be powred forth upon all the wicked at the laſt day, and alſo the reward of the godly. For whereas he ſaith, The Gentiles were angry, and thy wrath is come, and the time of the dead, that they ſhould be judged; the ſenſe and meaning is, that all the profane enemies of the Church, which had their time in which they were angry with Gods people, and in their wrath did afflict and vexe them very ſore, ſhould now be judged and condemned in Gods wrath: for now the day of his wrath and vengeance is come, wherein hee will deſtroy them that deſtroyed the earth, and ſeemed to carry all before them; and where alſo he will give a full recompence of reward to all his faithfull worſhippers, both ſmall and great, both preachers and profeſſors of his Goſpel.

Then the Temple of God was opened in heaven,Verſe 19. and there was ſeen in the Temple the ark of his covenant, and there were lightnings, and voyces, and thundrings, and earth-quakes, and much haile.

This is a further amplification of that which is ſet down in this former verſe. For now hee ſaith, that the Temple of God ſhould be opened in heaven: that is, an open door and paſſage ſhould be made through Chriſt, for all the elect to enter into Gods everlaſting kingdome, and reigne with him and his Angels for evermore. By the arke of the Covenant, is meant Chriſt, who is ſaid here to be ſeen in the Temple, or kingdome of glory, becauſe through his mediation onely (in whom the covenant of peace is eſtabliſhed with his Church) the twenty four elders are made partakers of their crownes, and enter in with him and his Angels into the everlaſting Temple made without hands, and eternall in the heavens. But on the contrary, here is ſaid, that there were lightnings, thundrings, &c. that is, moſt horrible vengeance and wrath powred down upon all reprobates in hell-fire for evermore. For when it ſhall be ſaid to all the faithfull, Come yee bleſſed, &c. then alſo ſhall it be ſaid unto all unbeleevers: Goe ye curſed into hell-fire, &c.

Now for warrant of this expoſition of the laſt verſe, that the Temple in heaven is to be underſtood of the kingdome of glory, look chapter 15. verſe 5, 6, 8. chapt. 16. verſe 1. The reaſon hereof is, that as the doors of the Temple of Jeruſalem being ſet open, Gods people entred in and worſhipped: ſo the everlaſting gates of the new Jeruſalem, and celeſtiall Temple being ſet open by Chriſt, all the elect do enter in, and worſhip God without wearineſſe, even as the Angels, for evermore.

That the ark of the covenant is taken for Chriſt, ſee 2 Sam. 6.2. Pſal. 78. verſ. 61, 62. This ark of the covenant, that is, Chriſt, is here ſeen in the Temple, becauſe Chriſt hath already taken poſſeſſion of heaven as Mediator and Head of the Church, and now doth ſet open the kingdome of heaven to all beleevers, that through him they may have free acceſſe thereunto, as it is written, that through him onely we have an entrance unto the Father. Eph. 2.28.

That by thundrings, lightnings, earthquakes, hail, is meant that horrible vengeance and wrath which is powred forth upon all the ungodly, ſee Pſal. 11. verſe 6. Let this briefly ſuffice to ſatisfie the conſcience of the reader. And thus much concerning the ſecond viſion contained in theſe eight chapters going before: wherein we have heard all things expounded that doe belong unto the opening of the ſeven ſeales, and the blowing of the ſeven trumpets, that is, all notable things which were to fall out from the Apoſtles times unto the end of the whole world.

CHAP. XII.

NOw having finiſhed the ſecond viſion, we are come unto the third, contained in all the chapters following, even unto the end of this book. Wherein divers things which were obſcurely and darkly ſet down in the former viſion, are more plainly and fully opened and expounded: ſo that this third viſion is as it were a Commentary or more cleare expoſition of ſundry things contained in the ſecond viſion.Chap. 6. But eſpecially of the perſecuting Roman Empire mentioned in the opening of the ſecond ſeal, and alſo of the Papacy mentioned at the blowing of the firſt trumpet.Chapt. 9. But the generall ſum of this third viſion is a lively painting out of the malignant Church, and the great upholders thereof, the Divell, the Roman Emperor, and the Pope. It ſheweth alſo the riſing and falling of the Roman Empire, and the riſing and falling of the Papacy. It ſheweth alſo the utter overthrow of both together, with the eternall condemnation of the Divell which ſet them all awork to fight againſt the Church. Laſt of all, it ſheweth the eternall felicity of the Church, and the unconceivable happineſſe of all Gods choſen in the heavens for evermore. The principall drift of this twelfth chapter is to ſet forth the nature of the true, viſible, and militant Church here on earth, whoſe head is Chriſt Jeſus: and alſo the falſe malignant Church, whoſe head is the Divell; together with the continuall enmity and war which is alwayes betwixt them.

This chapter may very fitly be divided into five parts:

The firſt is a deſcription of the Church.

The ſecond is a deſcription of the Divell, the Churches enemy.

The third containeth the Churches battel with the Divell, and her victory.

The fourth ſheweth the joy and triumphs of the godly in the Churches victory over Satan.

The fifth and laſt ſheweth the fury and malice of Satan, who, although he was foiled in battel by the Church, yet would not give over, but continued perſecuting the Church in her members, and making war againſt the remnant of her ſeed.

And there appeared a great wonder in heaven:Verſe 1. A woman clothed with the Sun, and the Moon was under her feet, and upon her head a crown of twelve ſtars.

Firſt, the holy Ghoſt calleth the matters of this chapter a great wonder, to ſtir us up to attention; for men are much moved with wonders: and a wonder indeed it is in the literall ſenſe, to ſee a woman clothed with the Sun, &c. but a far greater wonder in the ſpirituall ſenſe, as we ſhall hear; and the greateſt wonder of all, that a poor weak woman ſhould encounter with a great red Dragon, and overcome him. It is ſaid to be a wonder in heaven, becauſe the Church here in viſion appeareth not upon the earth, but in heaven, in as much as her birth is from heaven, her inheritance in heaven, and her converſation in heaven.

The Church is here compared to a woman, as in the 45. Pſalme, and the whole booke of the Canticles, and that for three reaſons.

Firſt, as a woman is weak and feeble, and in law can doe nothing of her ſelfe without her husband; ſo wee of our ſelves are weak and feeble, and in matters of Gods law and worſhip, can doe nothing without our husband Chriſt, as hee ſaith, Without me yee can doe nothing.

Secondly, as a woman through the company of her husband is fruitfull, and bringeth forth children: ſo the Church by her conjunction with Chriſt and his word, doth bring forth many children unto God.

Thirdly, as the love and affection of a woman is to her husband, as Geneſis, chapter 2. verſe 16. ſo the love and affection of the Church is altogether to Chriſt, and Chriſt to her.

This woman is clothed with the Sunne: that is, the Church is clothed with Chriſt the Sunne of righteouſneſſe, Mal. 4.2. as the Prophet ſpeaketh.

The Moon was under her feet. Whereby is meant, that the Church treadeth under her feet all worldly things, which are compared to the Moon for their often changes, waxings, wainings, and increaſings, decreaſings, continuall mutations, and uncertainties. The Church treadeth all tranſitory things under her feet: that is, ſhee maketh light account of them, ſhe regardeth them not in compariſon of heavenly things: For he that is clothed with the Sun, careth little for the light of the Moon.

Shee hath upon her head a crown of twelve ſtarres: which ſignifieth that the Church is adorned and beautified with the doctrine of the twelve Apoſtles; that is, the doctrine of the Goſpel, as it were with a crown of gold, of pearl, and precious ſtones. For the doctrine of the Goſpel is the crown of the Church.

And ſhee was with child,Verſe 2. and cryed travelling in birth, and was pained ready to be delivered.

The Church is ſaid to be with child after ſhee hath conceived the immortall ſeed of the Word by the miniſtery of the Goſpel, as the Apoſtle ſaith:2 Cor. 4.15. In Christ Jeſus I have begotten you through the Goſpel: And to the Galatians, O ye little children, of whom I travell in birth againe till Chriſt be formed in you.

It is not onely ſaid, that this woman wa • with child; but alſo, that ſhe was very nee • her time, ready to bring forth, and to be delivered, and that ſhe cryeth in travell. Now the child which ſhe bringeth forth is Chriſt Jeſus,Gal. 5.19. as appeareth in the fifth verſe, for there it is ſaid of him, that he ſhould rule all nations with a rod of iron.

Now although Chriſt was born but of one member of the Church, which is the Virgin Mary: yet may it be ſaid, that the whole Church, which was before his coming, did even travell with paine to bring him forth, becauſe they had, through faith in the promiſes, a longing and fervent deſire and expectation of his coming. For from the firſt promiſe made to Adam, and afterward renewed to Abraham and his poſterity, the Church ſtood in a continuall expectation of the promiſed Meſſias, looking wiſhly every day when hee ſhould be actually exhibited to the world. For which cauſe here ſhe is ſaid to cry, travelling in birth. And not unfitly alſo may the Church be ſaid to cry travelling in birth, when, through many perſecutions and afflictions, ſhee bringeth forth children unto God by the miniſtery of the Word. For the Church bringeth forth no children at eaſe, but with hard travell, and much ado, having ſo few friends to help her, and ſo many enemies againſt her, as anon we ſhall hear.

And there appeared another wonder in heaven:Verſes 3.4. For behold, a great red Dragon having ſeven heads, and ten horns, and ſeven crowns upon his head.

And his taile drew the third part of the ſtars of heaven, and caſt them to the earth. And the Dragon ſtood before the woman, which was ready to be delivered.

Now wee are come to the deſcription of the Churches great and capital enemy, which is the Divell: who, becauſe he ſtudieth and laboureth continually to impeach the good eſtate of the Church in heavenly things, to deject her from her dignity, and diſpoſſeſſe her of her inheritance, therefore here in a viſion he is ſaid to appear in heaven: for he meddleth with the Church in and about heavenly things, practiſing to pull her out of heaven, from whence ſhee came, and whither ſhe muſt return, even to caſt her into hell and condemnation with himſelfe, if it were poſſible. The Divell is compared to a Dragon, for his fury and felneſſe; to a great Dragon, for his power and might; and a red Dragon, for his bloudy cruelty, malice, and madneſſe againſt Chriſt and all hi • members.

His ſeven heads ſignifie his manifold ſleights and ſubtilties, wherein he is a craftſmaſter.

His ten horns ſignifie his dreadfull power. For who knoweth not that hee is ſtronger then any other creature, having not loſt his ſtrength by his fall, but remaineth as ſtrong as an Angel of light.

His ſeven crowns upon his heads do ſignifie his manifold victories over the world. For he hath from time to time, and from age to age got ſo many conqueſts of the world, through his ſleights and power, that now he is the god of the world, as the Apoſtle ſaith, and reigneth as king over them.

The Dragon hath a monſtrous tail both for length and ſtrength: for it is ſo long that it reacheth up to heaven, and ſo ſtrong, that it bruſheth down many ſtars from thence. That is, the Divell through ambition and covetouſneſſe, and other fleſhly luſts, doth pull down many miniſters, which ſhined in doctrine and life as the ſtarres of heaven, even unto the earth, where they have loſt their brightneſſe and glory, and ſhine as much as the Moone in a miſt.

Moreover, it is ſaid,Verſe 4. that the Dragon ſtood before the woman in travell, to devoure the child as ſoon as it was born. Wherein wee are to obſerve the malice and fury of Satan, in that he watcheth ſo narrowly to devour the bleſſed Seed, even the Saviour of the world, ſo ſoon as he was born. And for this cauſe he ſtirred up Herod the king ſubtilly to ſeek him out by the wiſe men, that hee might kill him: and afterward moſt cruelly practiſed the ſame, by murdering ſo many innocents. But this is alwaies a generall truth,Matth. 2. that Satan ſeeketh to ſmother not onely Chriſt, but every member of his in the cradle; yea, to blaſt them in the bud, before ever they come to fruit or flower.

So ſhee brought forth a man-child,Verſe 5. which ſhould rule all nations with a rod of iron, and that her child was taken up to God and his throne.

Notwithſtanding the malice and watchfulneſſe of Satan, yet the Church bringeth forth Chriſt, which ſhould rule and overrule all nations with a rod of iron; that is, the ſcepter of his Word, as it is in the ſecond Pſalme: and with the rod of his mouth, as the Prophet ſpeaketh.

Iſa. 11.4.Moreover, it is ſaid, that this child was taken up unto God and his throne. That is, Chriſt by his reſurrection did take poſſeſſion of his chaire of eſtate in deſpight of Herod, Pontius Pilate, the Prieſts, the Phariſees, and all other his enemies, which ſought to keep him down: and now he being aſcended unto heaven, doth draw all his members unto him, in deſpight of the Divell and all his imps.

Verſe 6.And the woman fled into the wilderneſſe, where ſhee hath a place prepared of God, that they ſhould feed her there a thouſand two hundred and threeſcore dayes.

Now after the womans child was ſet in ſafety, here is ſhewed what became of the woman her ſelfe: to wit, that ſhee was ſo ſore purſued by the Scribes and Phariſees, and by the Prieſts and Elders, that ſhee was fain to fly into the wilderneſſe. The naturall ſenſe and meaning of this place is, that when the Church began to grow after Chriſts aſcenſion, and the number of the Diſciples to increaſe exceedingly, as wee read in the ſecond of the Acts, Satan did ſo greatly maligne it, and began to be in ſuch a rage, that he would have eaten them up all at a bit, and rooted them out at once, that ſo the woman might have no more being in the earth. And therefore we read, Acts 8. that after the ſtoning of Stephen, there was ſuch a perſecution raiſed up againſt the Church by the high Prieſts, the Princes of the Jewes, the Phariſees, & all that curſed crew, that all the Apoſtles and Diſciples of Chriſt were ſcattered and diſperſed here and there in the heathen countries, and amongſt the heathen people, which here are called the wilderneſſe, that is to ſay, a ground untilled, deſolate and barren of all fruits of godlineſſe.

But now may ſome man ſay, How ſhall the Church do in the wilderneſſe? how ſhall ſhe live? how ſhall ſhe be ſuſtained? There is no tilling, no ſowing, no planting, there groweth no corn, there is nothing to be had either for food or raiment. Here it is anſwered, that God prepared a place for her, where ſhe ſhould be fed; God took up an inn for her: ſhee wanted neither food nor raiment in her perſecutions and troubles. Which teacheth, that God doth alwaies provide for his own, even in great miſeries, ſcarcities, famines, baniſhments and perſecutions; as ſometimes hee did for Elias in the time of dearth, and for the children of Iſrael in the wilderneſſe.

The time wherein the Church was fed in the wilderneſſe, was a thouſand two hundred and threeſcore dayes: that is, during the time of her perſecutions, as before hath been ſhewed, chap. 11. verſe 2.

Verſ. 7, 8.And there was a battell in heaven, Michael and his Angels fought againſt the Dragon, and the Dragon and his angels fought.

But they prevailed not, neither was their place found any more in heaven.

Now wee are come to the third part of this chapter, which is the battell betwixt Chriſt and the Divell. For whereas the Dragon could not ſmother Chriſt in the cradle, as hee endeavoured, and ſo deprive the Church of all her happineſſe for ever; now he proclaimeth open war, both againſt Chriſt and all his members, plotting and purpoſing to oppugne the very ſalvation of the Church, though it be founded in Chriſt. Wherein hee ſheweth both his impudency and furious madneſſe. Michael here ſignifieth Chriſt, as in Daniel, chap. 10. verſe 13. This name is given to Chriſt in Daniel, becauſe hee is the firſt of the chiefe Princes; that is, hee is the head of the Angels,Col. 1.16. who are chiefe Princes, as the Apoſtle affirmeth.

That Chriſt hath his Angels joyned with him, is not to note any weakneſſe or want of ſtrength in Chriſt alone to overcome his enemies, but to ſhew, that as Chriſt effecteth great wonders in the world; ſo for the moſt part he doth it by inſtruments and meanes: as ſometimes Angels, ſometimes men. But here ſpecially it meaneth the Apoſtles, and their ſucceſſors: yea, and at this day all Chriſtian kings, princes, and potentates of the earth, and all others, which take part with Chriſt againſt the Divell and his inſtruments.

Well, here wee ſee that theſe two Generals and grand Captains, Michael and the Dragon, doe muſter both their armies, joyn battell, and fight a pitched field, the event and ſucceſſe whereof is this, that the Dragon and his Angels goe downe. O bleſſed ſucceſſe may wee ſay! For if the Divell had prevailed, it had been woe to us: ſith this battell was about, and concerning the very ſalvation of mankind by Chriſts death and reſurrection. We know how the Divell ſet upon Chriſt alone to tempt him unto ſinne, that ſo hee might overthrow the worke of our redemption, ſuppoſing in this combat or monomachie to have got the day: but he prevailed not. Afterward, how ſtrongly did hee oppugne him by his Angels; I mean, the Scribes and Phariſees, the high Prieſts and Elders of the people; yea, all the Divels in hell, and his whole infernall army, not only in murthering and crucifying his naturall body, but alſo in uſing all forcible and cunning meanes to keepe him downe, that hee might never riſe up again; as the great ſtone upon his tomb, the ſealing of it, the watch ſet to keep it? For the Divell knew right well, that if Chriſt roſe againe, he ſhould loſe the field: For the reſurrection of Chriſt is our actuall juſtification, And Christ was mightily declared to be the Sonne of God by his reſurrection from the dead. Rom. 4.25. Well, doe the Dragon and his angels what they can, yet Chriſt is riſen again, and hath ſpoiled principalities and powers; yea, all the infernall army, and hath made a ſhew of them openly, and hath led them all in triumph upon his croſſe: ſo that we ſee in this firſt and greateſt battell, the Divell hath the foyle. And it is further ſaid, that this Divell and all his angels were caſt out of heaven, and their place was no more found: which is not to be underſtood of their firſt caſting out of heaven immediately after their creation: for at that time they were no Divels, nor enemies to the Church, but Angels of light; but now ſince their fall, and ſince they were Divels: they are ſaid to be caſt out of heaven, not becauſe they ever came in heaven ſince they were Divels, but becauſe they can no longer impeach the Church touching her bleſſed eſtate in heaven. They are without all hope to diſpoſſeſſe her of her inheritance; for that is ratified & made ſure unto her in the death and reſurrection of Chriſt. And for this cauſe it is ſaid, that the Divell hath no more to doe in heaven; that is, hee cannot for his heart overthrow the ſalvation of Gods children.Rom. 8.33. For who can lay any thing to the charge of Gods choſen? It is God that juſtifieth, who ſhall condemn? It is Chriſt which is dead, yea, or rather, which is riſen againe, &c. True it is indeed, that this battell is ſaid to be in heaven, that is, about heavenly things; yea, about the higheſt points of heaven, which is ſalvation or damnation: for the Divell upon this very point hath from the beginning mightily wreſtled and ſtruggled with the Church, and doth even untill this day: but bleſſed be God that hee cannot, nor ſhall not prevail againſt any one of Gods elect. For our Lord Jeſus ſaith, I give unto them eternall life, John 10.28. and they ſhall never periſh, neither ſhall any take them out of my hand: my Father which gave them mee is greater then all. Neither ſhall any pluck them out of my hand. Againe, All that the Father giveth mee ſhall come unto me. And this is the Fathers will which hath ſent me, that of all which hee hath given me I ſhould loſe nothing, but ſhould raiſe it up againe at the laſt day.

Now further wee are to obſerve, that as Chriſt in his own perſon hath once prevailed in the main battell againſt the Divell, ſo his Church militant ſhall likewiſe alwaies prevail through him: For it is written, The gates of hell ſhall not prevail againſt it. Mat. 16.

Verſe 9.And the great Dragon, that old ſerpent called the Divel and Satan, was caſt out, which deceived all the world: He was even caſt into the earth, and his Angels were cast out with him.

Now, becauſe the divel cannot overthrow the ſalvation of Gods elect, he is ſaid to be caſt out of heaven into the earth: that is amongſt earthly and carnall men, that he may exerciſe his tyranny, and wreak his malice upon them. For he hath power given him to tyrannize over them at his pleaſure, and the Apoſtle ſaith,Epheſ. 2. he worketh in the children of diſobedience, and taketh him captive to do his will.

Then I heard a loud voyce in heaven, ſaying,Verſe 10. Now is ſalvation, and ſtrength, and the kingdome of our God, and the power of his Chriſt: for the accuſer of our brethren is caſt downe, which accuſed them before God day and night.

Here is the triumphant ſong of victory, which all the Saints and Angels do ſing unto God, praiſing and magnifying his power, and the power of his Son Chriſt, for overcoming the Dragon, and giving the victory to the Church through Chriſt. For now with great joy and loud voices they ſing and ſay, that the Churches ſalvation is ſealed and made ſure unto her for ever. It can never be ſhaken. The divell is foiled and caſt down into the earth.

Theſe ſongs of joy after great victories are of great antiquity in the Church; as we read of the children of Iſrael after the overthrow of Pharaoh and his army in the red ſea: of Deborah after the great victory over Siſera; of the women that ſung after the victory of Goliah by David.

The Divell is called the accuſey of the brethren for two cauſes: Firſt, becauſe hee accuſeth Gods elect of much ſinne, and calleth for juſtice againſt them day and night at Gods hands, that they might be condemned upon ſuch articles as he is able to prove againſt them: for hee knowing right well that the Judge of all the world is a juſt God, and muſt needs deale uprightly, doth daily urge him to doe juſtice unto ſinners, being willingly ignorant that all Gods people, though ſinners, are cleared and diſcharged in Chriſt.

Another reaſon is, becauſe of the calumniations, reproaches and ſlanders which in all ages, at all times, and in all places and countries he hath alwayes unjuſtly raiſed up againſt the true worſhippers of God.

Verſe 11.But they overcame him by the blood of the Lamb, and by the word of their teſtimony, and they loved not their lives unto the death.

Here is ſhewed, that the Churches victory over Satan and hell is not through any power or might of her owne, but by the blood of the Lamb, and the word of the teſtimony; that is, the word of God, which they witneſſe, profeſſe, love, and ſtick unto even unto death.

Verſe 12.Therefore rejoyce ye heavens, and ye that dwell in them; Woe to the inhabitants of the earth, and of the ſea: for the Divell is come downe unto you, which hath great wrath, knowing that he hath but a ſhort time.

Here againe the Saints and Angels, and all the bleſſed company of heaven are called upon, and exhorted to rejoyce, becauſe the Divell and his angels are caſt out, and the elect have the victory over him through the blood of the Lamb; and becauſe the ſalvation of the Church is ſealed up, and God onely reigneth through Chriſt. Which all are matters of ſo great moment, that not onely the Church militant is ſtirred up to rejoyce herein, but even the Church triumphant alſo, that is, the ſpirits of juſt and perfect men. But on the contrary, here is fearfull woe denounced againſt the inhabitants of the earth, and of the ſea; that is, all Papiſts, Atheiſts, worldlings, and reprobates. For ſith hee cannot have his will of the Church, yet hee will have his will, and wreak his malice upon them, by hardning their hearts, and blinding their eyes, and making them his ſlaves and vaſſals, to fight for his kingdome againſt Chriſt, againſt his Church, againſt all goodneſſe, and all good men. Therefore is added, why the Divell is in ſuch a rage with the world, and cometh upon them in ſo great wrath and fury; to wit, becauſe hee hath but a ſhort time: that is, becauſe his kingdome draweth to an end, therefore he doth ſo beſtir him.

Verſe 13.And when the Dragon ſaw that he was cast unto the earth, he perſecuted the woman which had brought forth the man child.

Now the Divell ſeeing himſelfe caſt out of heaven, ſo as he cannot impeach the ſalvation of the Church, he raiſeth up horrible perſecutions againſt her by his inſtruments here in the earth, labouring to root her out if it were poſſible: for being overcome of the head, he doth now with might and main ſet upon the body, and what horrible ſtorms he hath in all ages, ſpecially in theſe laſt daies, raiſed up, and daily doth raiſe up againſt the Church, both the Scriptures and all Church-ſtories do abundantly declare.

Verſe 14.But to the woman were given two wings of a great Eagle, that ſhe might flye into the wilderneſſe into her place, where ſhe is nouriſhed for a time, and times, and halfe a time, from the preſence of the Serpent.

Theſe two wings do ſignifie all the waies and means of evaſion which God gave to his Church, when he delivered her from the hands of her purſuers and perſecuters: and alſo her ſwift flight from them and all their malicious practiſes. For although the Church cannot abſolutely fly from the preſence of the Divell with her Eagles wings, being ſo unſpeakably ſwift as he is; yet after a ſort ſhee is ſaid to fly from him and his preſence, when the power of the tyrants and perſecuters which he raiſed up, cannot overtake her, to murder and kill her. But as touching her flight to the wilderneſſe, and her lodging and nouriſhment there by Gods providence, in the middeſt of all penury and extremity, wee have ſufficiently heard before in the ſixth verſe, and therefore here I ſurceaſe to ſpeak any further of it. As concerning the ſpace and continuance of her nouriſhment in the wildreneſſe, which is here ſet downe to be a time, and times, and halfe a time; it is the ſame with the thouſand two hundred and threeſcore dayes mentioned in the ſixth verſe; and the twenty four moneths mentioned chap. 11. verſe 2. and the three dayes and an halfe, mentioned chap. 11. verſe 6. as before hath been ſhewed.

And the Serpent cast out of his mouth water after the woman like a floud,Verſe 15. that he might cauſe her to be carried away of the floud.

Now the Church being ſecretly hid, and nouriſhed by Gods providence in the wilderneſſe, ſo as the Divell and his inſtruments cannot find her out or come at her, hee taketh another courſe, and caſteth about another way to annoy her; and that is, by caſting a floud of water after her to drown her withall: whereby is meant the innumerable lies, reproaches and ſlanders, which hee raiſed up by ſundry hereticks againſt her in all ages; as the Arrians, Donatiſts, Papiſts, and ſuch like, and all to bring her into the hatred of Princes, Potentates, and all that were in love with her, that ſith otherwiſe he could not prevaile againſt her, yet at leaſt he might utterly ſink her in this gulf of reproaches.

Verſe 16.But the earth holp the woman, and the earth opened her mouth, and ſwallowed up the floud which the Dragon had cast out of his mouth.

The ſame God which firſt delivered the Church from the violence and fury of Satan, and afterwards caſt him out of heaven, and gave her victory over him; and after that again miraculouſly hid her, and preſerved her in the wilderneſſe, doth not now at a dead lift forſake her, nor ſuffer her to be drowned in this floud of reproaches, and unjuſt calumniations, which the Dragon caſt up after her; but cauſeth the earth to help her, and to ſwallow up the floud: That is, he uſeth all creatures in the earth to help his Church: and not only ſo, but alſo he ſtirreth up many earthly and carnall men to defend the Church and to take part with her againſt her enemies, as ſometimes hee did Cyrus, Ebedmelech, Nebuzaradan, Gamaliel, and ſundry others, whoſe power and policie hee uſed for the good of his Church, and for the drying up of that floud of reproaches, which Satan hath in all ages caſt up againſt her. And, God be thanked, we ſee at this day, that this floud of ſlanders and calumnies, which Papiſts and Atheiſts caſt out againſt the Church and her particular members, doe dry up daily, and ſhall dry up more and more, being drunk in by the earth. And the Church doth ſtand ſtill unmoveable, and ſhall ſtand and continue even unto the end of the world.

Then the Dragon was wroth with the woman,Verſe 17. and went and made warre with the remnant of her ſeed, which kept the commandements of God, and have the teſtimony of Jeſus Chriſt.

Here we ſee there is no end of the Divels malice; he is infatigable in miſchief: though he have never ſo many foiles, yet he will never give over, but begin again. For whereas he could not prevaile againſt the woman, to caſt her out of heaven by impeaching her election and ſalvation in Chriſt, nor yet root her out of the earth by perſecutions, being hid in the wilderneſſe, and locked up in the privie chamber of Gods providence, as ſometimes young Joaſh was locked up in the Prieſts chamber from the fury of Athalia: 2 King. 11.2. now hee goeth another way to work, and ſetteth upon her in her ſeed and poſterity, which remain in the earth unto this day. So that now, ſith he cannot do what miſchiefe he would againſt the Church, yet will he do what he can: ſeeing he cannot wound her in her head, yet will he bite and pinch at her heel,Gen. 3.15. as it is written, that hee ſhould bruiſe her heel. And as it is the malice of Satan againſt the Church; ſo is the rage and fury of all his members, even all the wicked and ungodly, againſt the true worſhippers of God. They are reſtleſſe in malice and miſchiefe: if they cannot vex them one way, they will try another: if they cannot touch them in their lives, yet will they moleſt them in their goods and good name: if they cannot do what they would, yet will they doe what they can: they will never give over: if they can ſpight them in the leaſt thing that is, they ſhall be ſure of it. For they are as full of venome as a toad, and as full of malice to Chriſt as an egge is full of meat.

And I ſtood on the ſea ſand. Verſe 18.

Now John affirmeth that hee ſtood upon the ſea ſand to behold the Beaſt which riſeth out of the ſea in the next chapter, or elſe becauſe the Greek word may be of the third perſon, which is, He ſtood; that is, 〈 in non-Latin alphabet 〉 . the Dragon ſtood; it may bear this ſenſe, That the Divell ſtood upon the ſea ſand, as it were working and framing out of the ſea his chief inſtrument, which is the Beaſt, now following to be ſpoken of.

CHAP. XIII.

WEe have heard in the former chapter the deſcription of the Church, & of her arch-enemy the Divell, and of the battel betwixt them, with the ſucceſſe therof. Now in this chapter wee are to hear of the Dragons two great inſtruments, whereby hee fighteth againſt the woman: that is, the Roman Empire, and the Papacy. For by theſe two, as it were his two hands, he hath in all ages, from the Apoſtles time to this day, moſt cruelly aſſailed & afflicted the Church. Therfore the main drift of this chapter is to deſcribe at large theſe two beaſts, together with all their beaſtly proceedings. So that this chapter may fitly be divided into two principall parts.

The firſt is a deſcription of the Roman Monarchy, when it was at the higheſt pitch, unto the 11. verſe.

The ſecond is a deſcription of the Papacy, when it was in his pride and exaltation, in all the verſes following unto the end of this chapter.

In the firſt of theſe two maine branches the Roman Empire is diverſly deſcribed:

Verſe 1.Firſt, the pedegree thereof.

Verſe 2.Secondly, of her 7. ſeverall governments.

Verſe 3.Thirdly, of her great and out-ſtretched power.

Fourthly, of her victories.

Fifthly, of her blaſphemies.

Sixthly, of her fury, rapine, and pride.

After this is ſet down the wound which was made in the Empire, with the curing of the ſame.

Laſtly is ſet down the great and admirable power and authority of the Roman Empire,Ver. 4.5. &c. which ruled over a great part of the world, and had many nations ſubject unto it, eſpecially when the Popes were the heads thereof.

In the ſecond main part is the Papacy very lively deſcribed.

Firſt, from the pedegree thereof,Verſe 11. which is of the earth.

Secondly, from the Civill and Eccleſiaſticall power thereof, which is pretended to come from Chriſt, although in truth it is of the Divell.

After this is ſet downe,Ver. 12, 13. that the Papacy ſhould be as mighty, and perform as much in the ſervice of the Dragon, againſt God, as ever the Empire of the Heathen could doe, both by authority, and force, and eſpecially by lying wonders.

Then it is ſhewed that as the Papacy did in ſubſtance of matter ſet up,Verſe 14. and reſtore again the old Roman tyranny to be worſhipped and wondred at; ſo hath it framed an Hierarchy or Eccleſiaſticall government,Verſe 15. after the very forme and preſident of the ancient Roman tyranny; which is indeed ſo like it, that it is called the lively image thereof: and hee hath by his Clergy and their juriſdiction,Verſ. 16, 17. put ſuch life and ſpirit into this Image, that it ſpake with authority and power in all countries and kingdomes; in ſo much, that whoſoever would not ſubmit himſelfe thereunto, and both profeſſe and practiſe Popery, and yeeld himſelf wholly to the Papacy, he ſhould die for it.

Laſt of all, is deſcribed & diſcovered from the numerative letters of the name of the ſecond Beaſt, both who hee was, and from whence he ſhall ſpring.

Verſe 8.And I ſaw a beaſt riſe out of the ſea, having ſeven heads and ten horns, and upon his horns were ten crowns, and upon his heads the name of blaſphemie.

Firſt, we are to underſtand that a beaſt in the Scripture doth ſignifie a Kingdome, or Monarchy; and that not in reſpect of the civill power thereof, which is of God, as it is written,Rom. 13. There is no power but of God: but in reſpect of the tyranny, crueltie, ambition, pride, and other ſuch like beaſtly qualities thereof, which are of the Divell: and therefore this beaſt is ſaid to aſcend out of the bottomeleſſe pit, chap. 17. ver. 8.

This word beaſt is thus taken in the ſeventh of Daniel, where the three great Monarchies of the Babylonians, Medes, and Perſians, and of the Grecians, are compared for their pride,Dan. 7.17. rapine and cruelty, to a lion, a bear, and a leopard. The Angel in that chapter ſaith expreſly, that theſe beaſts were Kings, that is, Kingly Governments or Dominions.

By the beaſt in this place is meant the Roman Monarchy, not in regard of the civill power thereof, but eſpecially in reſpect of the tyranny of it, in oppreſſing the Church.

By the ſea here is meant the troubleſome ſtate of the nations; as it is taken, chapt. 4. ver. 6. and chap. 2. ver. 1. For from the boyling and broyling eſtate of the former kingdoms and heathen nations, which were as a raging ſea, did the Roman Empire ſpring up, as all ſtories do witneſſe. And the Prophet Daniel doth flatly teach,Dan. 10.11. that through the diviſion of the Greek Empire, which fell out in the ſucceſſors of Alexander the Great, eſpecially betwixt his two Captains, Ptolomeus and Seleucus, this Roman Monarchy by degrees made a head, til at laſt it came to this pitch, which now we ſhall hear of.

By the ſeven heads of this beaſt, are meant the ſeven ſeverall governments of the Roman Empire. Firſt, by Kings. Secondly, by Conſuls. Thirdly, by Decemviri. Fourthly, by Dictators. Fiftly, by Triumviri. Sixtly,Chap, 17.9. by Emperors. And laſtly, by Popes, as hereafter ſhall more plainly appear.

By the ten horns of this beaſt is meant the great power and large dominion of the Roman Empire; or,Chap. 17.1. as the Angel himſelf doth expound it, thereby is meant ten kings, that is, many kingdomes which ſhould be ſubject to the Roman Monarchy, and wherein in very deed the power and ſtrength of the Empire did conſiſt. For by theſe Horns the Roman Empire did not onely puſh down other Nations: but eſpecially doſſe againſt the Church, and as it were cruelly gore the ſides thereof.

Now then we ſee that the Roman Emperors, both in horns and heads, were like their father the Divell, or the Dragon.

By the ten crowns upon his ten horns, are meant his great and manifold victories over other countries and kingdomes.

The hornes of the beaſt are ſaid to be crowned, and not his heads, becauſe the Roman Empire hath alwaies more prevailed by power then by policy, by ſtrength then by ſubtilty. But the Dragon hath his heads crowned, and not his horns, becauſe he hath alwaies done more hurt by policy, then power; by ſubtilty, then ſtrength. One thing in all this is greatly to be heeded, that the holy Ghoſt in this chapter doth ſpecially ſpeak of the Roman Monarchy, as the Popes were heads thereof; or as it was under the dominion of the Popes in their pride, when as the Emperors were almoſt troden under foot; and not ſimply and ſolely as the Emperors were heads thereof.

Moreover, it is ſaid, that upon the ſeven heads of this beaſt was written the name of blaſphemy. For, beſides the blaſphemies of Caligula, Nero, Domitian, Diocleſian, Julianus, and the other old heatheniſh and perſecuting Emperors, which have arrogated unto themſelves divine honour, wee ſhall anon hear of the ſurpaſſing blaſphemies of the Popes againſt God and all goodneſſe.Verſs 4, 5.

And the beaſt which I ſaw was like a Leopard, and his feet like a Bears,Verſe 2. and his mouth as the mouth of a Lion, and the Dragon gave him his power, and his throne, and great authority.

Here the Roman Empire is deſcribed of the likelihood of qualities which it had with the other three Empires going before it. For firſt, it is compared to a Leopard for ſwiftneſſe to prey upon others; and alſo for fierceneſſe and ſubtilty, as did the Greeke Monarchy. Secondly, it is compared to a Beare for rapine and ravening, as the Monarchy of the Medes and Perſians. Thirdly, it is compared to a Lion for pride and inſolency, as the Monarchy of the Chaldeans. So then, by this deſcription it is very clear, that this beaſt ſignifieth the Roman Monarchy, becauſe it containeth in it the whole power of the other three Empires: and is here deſcribed as a compound of divers beaſts, yea, as a very monſter of monſters, having the body of a leopard, the feete of a beare, and the mouth of a lion.

Moreover, it is ſaid that the Dragon gave his power, and his throne, and great authority. Which plainely ſheweth, that the power and authority of the Roman Empire is of the Divell,Chap. 17.8. in reſpect of the evill qualitie thereof; that is, fraud, rapine, and oppreſſion. In which reſpect it is ſaid to aſcend out of the bottomleſſe pit, as was declared before. But the ſubſtance of it, and the government it ſelf was of God.Rom. 13.2. For the powers that be are ordained of God, as ſaith the Apoſtle.

Verſe 3.And I ſaw one of his heads, as it were wounded unto death: but his deadly wound was healed, and all the world wondred, and followed the beaſt.

Here John, in a viſion, ſeeth one of the ſeven heads of the beaſt almoſt wounded unto death. There be divers and differing opinions of the learned touching this wound of the Empire, both when it ſhould bee, and how, and by whom. Some underſtand it of the death of Julius Caeſar: ſome of Nero: ſome of the oppreſſion of the Gothes and Vandals: ſome of the great prevailing of John Huſſe, and Jerome of Prague, in the greateſt part of Bohemia. But to let all theſe paſſe, if wee doe wiſely conſider and weigh with our ſelves, that by a beaſt in this place, is not meant any lawfull adminiſtration of government, but a tyrannicall power in perſecuting the Church, we ſhall find that a head of the beaſt was then wounded, when Constantine the Great ſlew Maxentius and Licinius the two laſt perſecuting Emperors, ſet up true Religion, and brought peace to the Churches. For hereby the Roman Empire was greatly wounded, as touching the tyranny of it. The holy Ghoſt doth not ſet down which of the ſeven heads were thus wounded, but in generall ſaith, one of them. Now it is very probable that hee meaneth the ſixth head: For wee doe not read of any ſuch wound in the former five which were paſt. Neither can it bee underſtood of the ſeventh head, which was the Papacy, becauſe it received no ſuch wound as yet. It followeth then that the wound was in the ſixth head; that is, in the Empire. But we read of no Emperor that did ſo wound the beaſt, as did Conſtantine the Great. And therefore it is very probable, nay, an hundred to one, that the holy Ghoſt here pointeth at him.

But it followeth, that his deadly wound was healed, to wit, by theſe wicked Emperors which ſucceeded Constantine, as Conſtantius, Julianus, Valentius, and others, which afreſh did ſet up Idolatry, and perſecuted the Church. Now upon the healing of this wound, it is ſaid, that all the world wondred, and followed the beaſt: that is, many nations, or the greateſt part of the world, did ſubmit themſelves to the Roman tyranny. For ſure it is, ſome kingdomes were never ſubject to the Empire of Rome, as ſome part of Aſia, and ſome part of Africa.

Verſe 4.And they worſhipped the Dragon, which gave power unto the beaſt, and they worſhipped the beaſt, ſaying, Who is like unto the beaſt? who is able to war with him?

Now is ſhewed how all the ſubjects of the Roman Empire did worſhip the Dragon: that is, they maintained that worſhip which he liked and loved; that is, the worſhip of idols, which the Apoſtle calleth the worſhip of Divels. 1 Cor. 10.20, 21. And it is ſaid alſo, they worſhipped the Beaſt: that is, they did all with one accord ſubmit themſelves both to the religion and authoritie of the beaſt: that is, to the Popes, as they were the ſeventh head of the Empire: For, as I ſaid before, ſo I ſay againe, the holy Ghoſt here ſpeaketh of the Empire, when it was in the greateſt glory and exaltation; yea, when all the world wondred and followed the beaſt; yea, when all admired the great & large dominion of the Roman Empire, and ſaid within themſelves, Who is like unto the beaſt? who is able to make warre with him? Now the Empire of Rome was never ſo great and powerfull, as when the Popes were heads thereof; I mean, when they executed the whole Civill juriſdiction of the Empire, beſides their Eccleſiaſticall power, which now did both meet in one. For now the Papacy was aloft, and the Roman Empire joyned with it: ſo that the eyes of the world were dazzled with the pomp and magnificence thereof, and they ſaid, What is like unto it? Or who is comparable to the Pope, the ſeventh head thereof? for then the blinde world thought that the power of the Pope was not onely above all things in this world, but alſo did reach even to heaven and hell. For they imagined that the Pope might carry to heaven whom hee would, and whom he would he might caſt down to hell: And therefore who could warre with the beaſt? And thus we ſee the reaſon of their wonderment, and of their ſpeech. All ſtories, and experience it ſelf do ſhew, that there was never any power in the world ſo wondred at, as the uſurped power and majeſtie of the Pope, after hee came to bee the head of the Roman Monarchy. For then the world ſuppoſed that hee had power even as God: and that he might depoſe and ſet up Kings and Emperors at his pleaſure. Then it is clear, that under the dominion of the Popes, Rome hath been in her higheſt exaltation and glory: For the Papacy was the ſeventh head of the beaſt, whereby the Whore of Babylon was ſupported in her moſt magnificall pomp and pride.

Verſe 5.And there was given unto him a mouth that ſpake great things and blaſphemies, and power was given unto him to doe fourty two moneths.

And hee opened his mouth unto blaſphemy againſt God, to blaſpheme his Name,Verſe 6. and his Tabernacle, and them that dwell in heaven.

Here are ſet down the proud and blaſphemous ſpeeches both of the old and new Roman Empire, and of the old and new Roman Emperors. For this beaſt (as I ſaid before) comprehendeth all the Roman Empire, both under the heathen Emperors and the Popes. Touching the great things and blaſphemies which the old perſecuting Emperors have belched out againſt the God of heaven, it would require a volume to ſet them down in particulars: I will therefore onely mention two or three for examples ſake: As firſt, that of Caius Caligula, which would have his image ſet up in Temples to be worſhipped as God, and that the people ſhould ſwear by his name. Nero alſo did openly blaſpheme the Name of Chriſt, & required divine honour to be given unto him. Domitian commanded that hee ſhould be called God and Lord. Many others required the like things: and ſo all the world wondred and worſhipped this blaſphemous beaſt. Now as the ſixth head, which was the old Empire of Rome, was full of the names of blaſphemy; ſo the ſeventh head, which is the new Empire under the dominion of the Popes, which he here chiefly ſpeaketh of, did moſt of all blaſpheme. For the Pope did challenge to himſelf all power both in heaven and earth: hee would be worſhipped as God: hee uſurped authority over the Word of God: hee did take upon him to forgive ſins: hee did moſt blaſphemouſly incroach upon all the offices of Chriſt, as King, Prieſt, and Prophet: he hath commanded the Angels: hee hath erected blaſphemous images, and cauſed pictures to be made of the Godhead: he boaſteth and cracketh great things of his papall power, of Peters keyes, of Peters chair, of Peters ſucceſſion, of his miracles, of his two ſwords, and of his manifold prerogatives royall. One of the Popes poyſoned his god: another caſt his god into the fire: another would eat his peacock in deſpite of God. Some of them counted the religion of Chriſt a tale or fable, ſome drank to the Divell, ſome ſaid they could do as much as God. It were infinite to ſet down all their blaſphemies: for it is ſaid of the whore of Babylon, that ſhe was full of the names of blaſphemy. Let this ſuffice for the underſtanding of this text, that as the old heatheniſh Emperors did blaſpheme, ſo the Popes, being heads of the Empire, did moſt of all blaſpheme. And as it is here ſaid, they did not only blaſpheme the Name of God, but alſo did open their black and blaſphemous mouthes againſt his tabernacle; that is, his Church, calling it a company of hereticks, ſchiſmaticks, apoſtates, and ſuch like; and alſo againſt them that dwell in heaven; that is, the ſpirits of juſt and perfect men which are in heaven, as Luther, Calvin, Melancthon, and ſuch like.

Moreover, it is to be noted, that this mouth was given unto this monſtrous beaſt, thus to blaſpheme and ſpeak great things. But this is to be underſtood, that it was given in the wrath and juſt judgment of God upon the world, to plague them withall, becauſe they regarded not the knowledge of the truth. But it is added, that this power of the beaſt thus to work his actions was limited to 42 moneths; ſo that although he rule and rage for a time, yet ſhall he not long continue.

And it was given unto him to make war with the Saints, and to overcome them;Verſe 7. and power was given unto him over every kindred, and tongue, and nation.

Verſe 8.Therefore all that dwell upon the earth ſhall worſhip him, whoſe names are not written in the book of life of the Lamb which was ſlain from the beginning of the world.

Theſe two verſes doe ſet forth the great power which was given to this beaſt, both in fighting agai • ſt Gods people, and alſo overcoming of them, and murthering of them by heaps. As we read of thouſands murthered in the firſt ten perſecutions, and ten thouſands by the Popes, ſince they came to exerciſe the civill authority and juriſdiction of the Roman Empire, and that in all countries and kingdoms of Europe; as it is here ſaid, that power was given unto him over every kindred, and tongue, and nation. And it is added, that all that dwell upon the earth, that is, all the ſubjects of the Roman Monarchy, ſhall worſhip the beaſt, and make a God of him; as we read they have done. And the chiefe motive thereof was his blaſphemous mouth, boaſting and threatning great things if any did withſtand him: and alſo his mighty power and authoritie, whereby hee bare down all before him. For if any did mutine againſt him, hee was ſure to ſmart for it. And thus through his tyrannicall power hee ſubdued all nations under him, and made them ſtoup, and fall downe and worſhip him. But it followeth, that for all this, none of Gods elect did worſhip him, or ſubmit themſelves to his religion and authority, but only thoſe that dwell upon the earth; that is, earthly men: as Papiſts, Atheiſts, and Reprobates, and all ſuch whoſe names are not written in the book of life. Chriſt is called the Lamb ſlain from the beginning of the world, becauſe the ſaving power of his death was from the beginning of all beleevers, although he was not actually exhibited untill the fulneſſe of time.

If any man have an ear let him hear.Verſ. 9, 10. If any lead into captivity, hee ſhall goe into captivity: if any kill with a ſword, hee muſt be killed by a ſword. Here is the patience and the faith of the Saints.

Here is ſhewed, that the things ſpoken of this great beaſt are very ſecret and myſticall, and can be underſtood of none but thoſe only whoſe eares and eyes God openeth to hear, and ſee, and underſtand, that is, the very elect of God: as for all papiſts, and worldlings, their ears and eyes are ſealed and ſhut up, they cannot underſtand them, but doe ſtill worſhip the beaſt, aſcribing unto him divine power and honour.

In the tenth verſe the judgment and vengeance of God is denounced againſt the Roman Monarchy, both former and later; which, as it hath long oppreſſed the Church with cruell bondage, and drawne thouſands into perpetuall captivity; ſo it ſelfe alſo ſhould be caſt down, with all the adherents thereof, both in this life, and that which is to come. For, as the Roman Empire did tyrannize over the world, & led millions into ſpirituall captivity and bondage: ſo here it is avouched, that according to the juſt law of quittance, it ſhould be brought to the ſame lore. And as this beaſt had murdered many by the ſword, ſo hee himſelf muſt be murdered by the ſword alſo; as the Apoſtle ſaith,2 Theſ. 1.6. God is juſt, and therefore will recompence tribulation to them that trouble his Church. Now all this ſeemeth unto mee to be a cleer propheſie of the fall and finall deſtruction of the Roman Empire, which indeed, conſidering the pitch that it was at, may ſeem a thing ſtrange and incredible: and therefore the holy Ghoſt ſtirreth us up to attention in the 9th verſe, as to a thing of great wonderment and admiration: for if the Roman Monarchy fall, the Papacy muſt of neceſſity fall with it. For the Roman Empire is that beaſt which beareth up the whore of Babylon, as appeareth in the ſeventeenth chapter of this Propheſie, where wee ſhall (God willing) plainly and at large hear of the joint deſtruction of them both together.

It is added: Here is the patience and the faith of the ſaints. That is, here is required great patience of all Gods children, to wait & tarry till the performance and accompliſhment of thoſe things, and alſo faith and full aſſurance to beleeve that they ſhall in Gods appointed time come to paſſe. For few do beleeve theſe things, & therfore wait not with patience for the accompliſhment thereof.

And I beheld another beaſt coming out of the earth which had two horns like a lamb,Verſe 11. but he ſpake like the dragon.

Having deſcribed the firſt beaſt, which is the Roman Empire; now the holy Ghoſt cometh to deſcribe the ſecond beaſt, which is the Papacy, or the kingdome of the great Antichriſt: for although he be deſcribed before in regard of his Monarchy, that is, the civill juriſdiction which he exerciſed, as he was the ſeventh head of the beaſt, and head of the Empire; yet here he is deſcribed after another ſort, that is, according to this eccleſiaſticall authority: and therefore he is called another beaſt, or a beaſt differing from the former, in that he exerciſeth another power, beſide the power of the heathen Emperors of Rome, which is his ſpirituall juriſdiction, in which reſpect he is called the falſe prophet.

The ſecond beaſt riſeth out of the earth, as the former roſe out of the ſea: then it appeareth, that Antichriſt is, by his breed, a ſon of the earth, obſcurely born, and by little & little creeping up out of his abject eſtate, as did the Turk. It is here moſt truly ſaid, that the kingdome of Antichriſt ariſeth out of the earth, and is the very breed of the earth; for aſſuredly it never came from heaven. It was firſt hatched out of covetouſneſſe, ambition, pride, murders, treaſons, poyſoning, ſorceries, enchantments, and ſuch like. For all ſtories do ſhew, that from theſe roots the Papacy grew to his exceeding height and altitude.

This ſecond beaſt hath two horns like the Lamb; Whereby is meant his Civil and Eccleſiaſtical power, or his Kingdom & Prieſthood, which hee falſly pretended to come from the Lamb: and therefore he giveth in his armes two keyes, and hath two ſwords carried before him. So Boniface the eighth ſhewed himſelf one day in apparel as a Pope, and the next day in armour as the Emperor; and the two horns in the Popes Mitre are ſignes hereof. But the holy Ghoſt here telleth us, that theſe two hornes are not the horns of the Lamb, but only like the horns of the Lamb: for he received not his power from the Lamb Chriſt, but from the Divell, that is, the Dragon with ten hornes. Then thus it is, The Papacy is the ſeventh head of the firſt beaſt, that is, the Empire; and yet a beaſt by it ſelfe, with two horns like the Lamb, in reſpect of his joint power and authority, both Eccleſiaſticall and Civill, in which reſpect he is called even the Eighth: and one of the ſeven, chap. 17.11.

Although this ſecond beaſt have two horns like the Lambe, yet he ſpake like the Dragon, that is, all his words and works, practiſes and proceedings, lawes and decrees are for the Dragon, of whom hee hath his power, and throne, and great authority. So that whatſoever he pretendeth in religion, and matters of Gods worſhip, as though hee would be like the Lamb; yet aſſuredly hee is altogether for the Dragon and the Divell, hee is aſſured unto them, as all experience doth manifeſtly witneſſe.

Verſe 12.And he did all that the firſt beaſt could do before him: and he cauſed the earth, and them that dwell therein to worſhip the firſt beaſt, whoſe deadly wound was healed.

Here is ſhewed, that this ſecond beaſt was as mighty and ſtrong as the firſt beaſt, and could doe as much as hee, even in his preſence. Whereby is noted the great power and authority of the Papacy, in performing as much in the ſervice of the Dragon againſt God and his Church, as ever the Empire of the heathen, and thoſe wicked Emperors could doe: yea, hee did much more againſt Chriſt and his religion, then ever the perſecuting Emperors could doe, even then when they were at their higheſt pitch. And all this hee did in his preſence that is, in the ſight and open view of the whole Empire, or whole world.

And he cauſed the earth, and them that dwell therein, that is, all Papiſts and worldlings, to worſhip the firſt beaſt, that is, to receive the worſhip and religion of the old Roman tyranny, which ſet up and maintained idolatry: ſo then, although the power in the Papacy came under the name of Chriſt, yet in truth it was the ſame with the power of the perſecuting Empire; for the heathen Emperors condemned the true worſhip of God, and ſet up falſe worſhip, even the worſhip of Divels, which is idolatry, & ſo do the Popes alſo. So then wee ſee that this ſecond beaſt is all for the firſt beaſt, that is, he levyeth all his power and authority to ſet up the worſhip and religion of the old Roman tyrants; and to force all men by cruell lawes and decrees to receive and embrace the ſame. So this ſecond beaſt is nothing better then the firſt; nay, in truth, a great deale worſe.

And he did great wonders,Ver. 13, 14. ſo that hee made fire to come down from heaven on the earth, in the ſight of men,

And deceiveth them that dwell on the earth, by the ſignes which were permitted him to doe in the ſight of the beaſt, ſaying to them that dwell on the earth, that they ſhould make the image of the beaſt which had the wound of a ſword, and did live.

Theſe two verſes containe two ſpeciall things: the one is, the falſe and fained miracles of Antichriſt: the other is the curſed effect thereof.

To the firſt, which is the wonders and miracles which Antichriſt ſhould work, it is here ſaid, that hee ſhould make fire to come downe from heaven, as Elias did: The meaning whereof is not, that the Pope could indeed cauſe fire to come down from heaven, as Elias did: but, in the opinion of the blind world, they ſeemed to have as great power as Elias had: For, partly by counterfeit miracles, and partly by ſome ſtrange things done by the power of Sathan, the ſeduced world hath verily beleeved, that the Pope and his Clergy had as great power to work miracles as ever had Elias.

Touching the ſecond thing, which is the effect of theſe wonders: It is here ſaid, that the inhabitants of the earth, that is, Papiſts and worldlings, were groſſely deceived and deluded by them, even by thoſe lying wonders, which were permitted him to do in the ſight of the beaſt, that is, in the face and open view of the Empire: According as the Apoſtle fore-told,2 Theſ. 2. that the coming of Antichriſt ſhould be by the effectuall working of Sathan, with all power, and ſigns, and lying wonders, and in all deceiveableneſſe of unrighteouſneſſe among them that periſh, &c. But concerning the Popiſh counterfeit ſignes and wonders, it is needleſſe to write, being ſo well known unto all men as they are, and ſo common and notorious in all ſtories.

Saying to them that dwell on the earth,Verſe 14. that they ſhould make the image of the beast, which had the wound of a ſword, and did live.

Now Antichriſt, having gotten the world under him by his counterfeit miracles, doth lay his commandement on them, to make the image of the beaſt. Now what is here meant by the image of the beaſt, is ſomewhat hard to diſcuſs: ſome think, that by the image of the beaſt, which had the wound of the ſword, and did live, is meant the repairing and the reſtoring of the decayed eſtate of the Empire, by the Popes, to his full ſtrength and vertue. Wee do read that the eſtate of the Empire under Nero, Otho, Galba, and Vitellius, was weak and feeble, in compariſon of that which was before under Auguſtus, Tiberius, and Claudius. We doe read alſo that the Gothes and Vandals made horrible rents and diſſipations in the Roman Empire. We do further read, that the Empire was divided and rent in pieces, ſo that there was the Emperor of the Eaſt, and the Emperor of the Weſt: yea, at laſt the Empire of the Weſt fell quite down: ſo that for the ſpace of 300 yeares and more, there was no Emperor of the Weſt, till the Biſhop of Rome, Leo the third made Charles the great, the king of France, Emperor. Then was the Empire of the Weſt again erected, and in time grew to as great a height under the dominion of the Popes as before; yea, far greater. Now, I ſay, ſome do take this reſtoring of the decayed eſtate of the Empire, by the Popes, to his former ſtrength and power, to be the making of the image of the beaſt which had the wound of a ſword, and did live. But for my own part, I cannot be of that opinion; and my reaſon is, that the reſtoring of the decayed eſtate of the Empire to his former condition was the ſetting up of the beaſt himſelf; for the Empire is the beaſt, and not the image of the beaſt; for wee muſt needs grant, that the beaſt and the image of the beaſt are two ſeverall things. But the Popes, in recovering the Empire to his priſtine eſtate, ſet up the beaſt againe: and therefore not the image of the beaſt. Therefore the image of the beaſt cannot be underſtood of the reſtauration of the decayed eſtate of the Empire. Beſides this, it is here ſaid, that the inhabitants of the earth had a great hand in the making this image. But the inhabitants of the earth bare ſmall ſway in the recovering and erection of the Empire: (For therein the Popes were all in all, after it came into their hand.) Therefore this cannot be underſtood of the Empire, but of ſome other things: let us then diligently ſearch out what may be the true meaning of this place. It muſt needs be granted, that by the beaſt which had the wound of a ſword and did live, is meant the recovered eſtate of the Empire, as before, ver. 12. And by the image thereof, I underſtand the form of government: for an image doth ſignifie a likeneſſe, a ſimilitude, a figure or form of a thing. And as in all civill and eccleſiaſticall regiments there is both a ſubſtance and a form, a matter and a maner; ſo here, having before ſet down, that Antichriſt had erected the ſubſtance and matter of the Roman tyranny; now he ſheweth, that he would alſo ſet up the image and form of the ſame. For before, ver. 12. it is ſaid, that Antichriſt, this ſecond beaſt, cauſed the world to worſhip the firſt beaſt, that is, to receive and imbrace the lawes, worſhip, and religion of the old heatheniſh Roman tyrants, as before hath been ſhewed: & now here is added, that he did not content himſelf with cauſing the inhabitants of the earth to worſhip the old beaſt in the ſubſtance of his religion; but alſo hee layeth commandements upon them, to make his image, that is, to erect an externall forme of Eccleſiaſticall government, after the very pattern and forme of the government of the old Empire; yea, ſo like it, that it is called the very image of the ſame. For, as the form of government under the old Emperors was cruel and tyrannicall, and altogether bent againſt the Church; ſo the forme of Eccleſiaſticall government under the Popes was cruell and tyrannicall, and altogether bent againſt the Church; and therefore here it is called the image of it: for it is as like it as it can look. Then it followeth, that Antichriſt hath ſet up that externall forme of worſhip, which the idolatrous Romans of old uſed, and that he hath renewed the perſecuting Empire, not onely in ſubſtance of matter, but alſo in forme of government: and therefore I conclude, that the Popiſh Church policy and externall regiment is the very image of the beaſt.

Here the inhabitants of the earth are ſaid to make the image of the beaſt, becauſe they gave their conſent to the making of it: for indeed the Popes themſelves were the chief agents and doers of it.

Verſe 15.And it was permitted unto him to give a ſpirit unto the image of the beaſt, ſo that the image of the beaſt ſhould ſpeake, and ſhould cauſe, that as many as would not worſhip the image of the beaſt, ſhould be killed.

Here is ſhewed, that this image of the beaſt was not a dead image, but a living image: for Antichriſt put a ſpirit into it; that is, life, and power, and great authority; inſomuch that this image could ſpeake, and not only ſpeak, but ſpeak with great authority and terror: ſo as whoſoever would not worſhip this image, that is, ſubmit himſelf to the Popiſh Hierarchie ſhould be put to death. But may ſome man ſay, How did this image ſpeak? I anſwer, by the Popes Clergy. For the Romiſh rabble of Cardinals, Abbots, Monks, Prieſts, Friars, and all that curſed corporation were the very breath, life, and ſpirit of this image: I mean, that the life-bloud of their externall regiment did lie in the execution thereof by the Clergy, as it were in certaine arteries and veines. For what was their outward form of government without this cruell execution of their ſtinging Clergy-men, but as a dead image without life? But when Antichriſt had once conſecrated and erected his Romiſh Prieſthood, then did hee put life into his image, which before he had cauſed to be made and erected. Then we do plainly ſee, that the Popiſh Hierarchy is not a bare reſemblance of the old Roman policy, to ſtand as a picture on a wall, but hath a ſpirit put into it by the falſe prophet, and ſpeaketh with ſuch power and terrour in all kingdoms, that it cauſeth all to be put to death that will not ſubmit themſelves unto it, and fall down and worſhip the beaſt. Who knoweth not this, that as many in the countries as would not imbrace Popery, and the old Roman tyranny, the Popiſh Clergy, their Inquiſitors, and other Officers did condemne them in their Courts as hereticks, ſchiſmaticks, and delivered them over, being condemned, to the ſecular power to be put to death?

Verſ. 16, 17.And he made all, both ſmall and great, rich and poor, bond and free, to receive a mark in their right-hand, or in their foreheads.

And that no man might buy or ſell, ſave hee that had the marke, or the name of the beaſt, or the number of his name.

Antichriſt is not content to murder and maſſacre in all countries which wil not worſhip the image of the beaſt; that is, ſtoup to his government and authority: but he will go yet a ſtep further, and will have all ſorts of people brought in bondage unto him, as his marked ſervants. For as men uſe to ſet a brand upon their ſheep and other cattel, and to ear-marke them, that it might openly and manifeſtly appeare to whom they appertaine: ſo doth Antichriſt, this Romiſh beaſt, cauſe all men in all kingdoms to carry in open view his mark or brand, whereby all men ſee that they doe appertain unto him.

It is here ſaid, that all the vaſſals of Antichriſt, of what degree, eſtate or condition ſoever, muſt receive this mark in their right hand, or in their forehead; that is, they muſt openly profeſſe and practiſe the worſhip and religion of the beaſt: For the forehead is put for the profeſſion, and the right hand for the action; ſo that in one of them at the leaſt, every man muſt openly declare, that he acknowledgeth the Pope of Rome to be lord of his faith.

Moreover it is added, That no man might buy or ſell, ſave hee that had the marke, or the name of the beast, or the number of his name: the meaning is, that no man might traffique in the world, or have any doings amongſt men; nay, hee might not be ſuffered to live, except hee had the mark of the beaſt in his forehead, or in his right-hand, that is, unleſſe he did profeſſe and practiſe the worſhip, the religion, laws, decrees of the Pope. For the marke of the beaſt is put for his worſhip, religion, lawes, decrees, regiments, and policy.

Moreover, the Popes vaſſals have not only his mark upon them, whereby they may be known, but alſo the name of the beaſt; for they muſt be named after him, even as children bear the name of their fathers, and muſt be called of the Pope, or Papa, Papiſts. And not only ſo, but alſo they have another privie mark upon them, and that is the number of his name, which is Latinos, or profeſſors of the Latine religion, Latine kingdome, and Italian Church, as ſhall by and by appear.

Now then, to grow to concluſion, and to make a brief recapitulation of all things here ſpoken concerning the ſecond beaſt, which is Antichriſt: Let us conſider what increaſings and proceedings he hath made, as it were by degrees.

Firſt, although hee hath two horns like the Lambe, that is, Civill and Eccleſiaſticall power; yet hee ſpeaketh like the Dragon, that is, he bendeth all his power and authority, words and works for the Divell.

Secondly, hee doth as much as the firſt beaſt could do in the ſervice of the Dragon.

Thirdly, he cauſeth the firſt beaſt to be worſhipped; that is, eſtabliſhed the ſubſtance of his religion.

Fourthly, hee maketh the image of the beaſt; that is, addeth a forme to the ſubſtance.

Fifthly, he putteth life into his image by his Clergy.

Sixthly, he will have his image worſhipped and yeelded unto on pain of death.

Laſtly, he will have all men of all conditions to wear his livery, and to receive his mark, as it were his hired and covenant ſervants.

Here is wiſdome:Verſe 1 • . Let him that hath wit count the number of the beaſt, for it is the number of a man, and his number is ſix hundred threeſcore and ſix.

Now laſt of all, the holy Ghoſt telleth us that it is a very high point of wiſdome and underſtanding to count the number of the beaſt, and requireth a ſharp and pregnant wit; and withall, telleth us, that it is the number of a man; that is, ſuch as a man endued with Gods Spirit may find out. Then wee are incouraged to ſearch into it, ſith it is within the compaſſe of mans reach. It is no impoſſible thing. If therefore we could find out his name, we would deſire no more, then the field were won, for his name would diſcover him, and deſcry him to all the world, and quite ſtop the mouthes of the Papiſts, ſo as they ſhould never have any thing more to ſay. For if Saint John had ſaid expreſſely and in plain termes, that the Popes of Rome are this ſecond beaſt, and the very Antichriſt himſelfe, then the Papiſts had beene put to perpetuall ſilence, all matters quaſht, and all controverſies ended betwixt them and us for ever. But here the holy Ghoſt doth not tell us his name plainly, but myſtically, as many other things in this booke, that the worldlings which ſhould fulfill them might be blinded, whileſt the eys of Gods elect are opened to ſee into the truth of all theſe matters. Well, to come to the point: S. John doth only here ſet down the numerative letters of the beaſts name. Hee wrote in Greek, and hee only ſetteth downe three Greek letters or characters; which in Greek numeration make ſix hundred ſixty ſix. Now further, we are to note, the numerative letters of the Greek word Lateinos do make juſt this number. And yet further, we are to obſerve as a very ſpeciall thing, that Irenaeus, Irendi. contra haereſ. an ancient Father of the Church, who lived very neer unto the Apoſtles times, mentioneth this word Lateinos, as the name of the beaſt: And moreover affirmeth, that it was a common received opinion in his time, and before, that the beaſt ſhould ſo be called.

Now then let us conſider how this fitteth. Firſt, wee know that the numerative letters of Lateinos doe juſtly fit Saint Johns Greek numerative letters. Secondly, wee know that Antichriſt is the head of the Latine Church, or Latine Empire; and therefore this very Lateinos. For here we do not enquire after the name of any particular man, but about the name of a kingdome; for the beaſt is a kingdome, and a ſucceſſion of men. Now Italy in old time was called Latinum, and the Italians Latini, which noteth of what Countrey the beaſt ſhould come. Moreover, the beaſts name, or name of the Roman Empire is Lateinos, becauſe the Empire, both under the heathen tyrants, and the Popes eſpecially, had all their religion, ſervice, prayers, lawes, decrees, writings, and tranſlations in Latine: all was in Latine, Latine; the Pope preferred his Latine tranſlation of the Bible before the Hebrew and Greek originals. Thus then it is, Saint John telleth us flatly, the number of the beaſt is ſix hundred ſixty ſix. Irenaeus ſaith, that Lateinos is his name, which containeth juſt the number: Therefore here we have his name, here he is found. For if his name be Lateinos, we need ſearch no further, wee know who it is, we know who is meant: for is not the Pope Lateinos? are not the ſucceſſion of them Latini? are they not the heads of the Latine Church, and Latine Empire? have they not all their worſhip and ſervice in Latine? are they not Latines? for what is the name of the Roman Empire but Lateinos? and what is the name of the Popiſh Hierarchy but Lateinos? True it is indeed which the Papiſts ſay, that many names may be invented, whoſe letters make this number: but the Spirit of God ſpeaketh not of fained names, for thereof can come nothing but uncertainty: but he willeth us to count the number of his name, which then the beaſt had that is, Lateinos. I do thus then conclude; The beaſt is a kingdom, and the Papacy is the kingdome of the Latines: Therefore the Papacy is the beaſt.

The Papacy is Lateinos, and containeth the number of the beaſt: For what other Monarchy can be ſhewed ſince the Revelation was given, whoſe numerative letters containe this foreſaid number? aſſuredly none. And therefore out of all doubt Saint John pointeth at the Roman Empire, and Monarchy of the Popes. For Lateinos doth both containe the number of the beaſt, according to Saint Johns computation, and alſo his name, which is the Latine Empire, or Roman Empire. And thus have wee heard the deſcription of theſe two huge and monſtrous beaſts, the ſea-beaſt, and the land beaſt; which both from the Apoſtles time hitherto have indeed played the beaſt againſt Chriſt and his Church, and ſtill doe play the beaſts, and will never ceaſe playing the beaſts, till their horns and hoofes, heads and bodies be clean cut off, which will be ſhortly, as wee ſhall heare anon.

CHAP XIIII.

WEe have heard in the former chapter the deſcription of the two great and dreadfull beaſts. Wee have heard how mightily they have prevailed now many yeers, and raigned as Monarchs of the earth. Now in this chapter we are to hear the fall and ruine of them both. So that the main drift and ſcope of this chapter, and all the chapters following untill the twentieth chapter, is to ſhew, that both the Roman Empire and the Papacy ſhall ebb as faſt as ever they did flow, ſhall wain as faſt as ever they did waxe, ſhall decreaſe as faſt as ever they did increaſe, and fall down as faſt as ever they did riſe up, even untill they come to utter ruine and deſolation.

This chapter containeth ſeven principall things.

Verſe 1. Ver. 2, 3, 4, 5.Firſt, it ſheweth that God had his Church upon the earth, even then when it ſeemed to be utterly extinct by the prevailing of the two outragious beaſts.

Verſ. 6, 7.Secondly, it ſheweth that the poor perſecuted Church did ſyncerely and zealouſly worſhip God even in the fire and flames of afflictions.

Verſe 8.Thirdly, it ſheweth that the Goſpel ſhall be preached with great ſucceſſe in theſe laſt dayes throughout many kingdomes.

Ver. 9, 10, 11.Fourthly, it ſheweth that Rome ſhall fall down at the preaching of the Goſpel.

Fifthly,Verſ. 12, 13. it ſheweth that all Papiſts ſhall be condemned, and caſt into hell fire for ever.

Sixtly, it ſheweth that it ſhall go wel with Gods elect, which having refuſed the worſhip of the beaſt, do live and die in the Lord.

Laſtly, it deſcribeth the day of judgment,Verſe 14 &c. wherein all, both good and bad, ſhall have according to their deſerts.

Then I looked,Verſe 1. and behold a Lamb ſtood on the mount Sion, and with him an hundred and fourty and four thouſand, having his Fathers name written in their foreheads.

Now at the laſt the holy Ghoſt bringeth in Jeſus Chriſt upon the theater of the world, as it were to play his part in this tragedy, and to help the poor weak woman, which we heard of before, againſt the Dragon, and the two monſtrous beaſts, which would have torn her in pieces, and utterly devoured her, if this Lambe Jeſus Chriſt had not ſtept in and reſcued her. Well, now cometh in our Lord Jeſus, and beginneth to ſtirre in theſe matters, and to take upon him the protection and defence of the poor helpleſſe woman, againſt both the Dragon, and the Dragons two great inſtruments. But ſome may ſay, What is a poore lamb to encounter with a dragon, with a lion, with a leopard, and a bear? I anſwer, that although Chriſt be a lamb to his church, even the Lamb of God that taketh away the ſins of the world, and the Lamb that was a ſlain Sacrifice from the beginning for the redemption of his elect: yet to all his enemies hee is a moſt ſtrong and terrible lion, even the Lion of the tribe of Juda, as hee is called before.Chap. 5.5. Now this moſt terrible Lion, even the Lord of hoſts, the Lord mighty in ba • tell, cometh forth to protect and defend his Church againſt all her enemies, who is of ſuch infinite might and puiſſance, that neither the old dragon, nor his young imps, not all the curſed hel-hounds that bark, and bite, and take their part, ſhall ever be able to ſtand in his hands: For, rage they never ſo much he ſhall hamper them all wel enough. For though hee hath given them the reine a long time, and let them alone, and ſuffered them to play the tyrants with the woman his ſpouſe; yet now he will no longer put it up at their hands, but will up, and maintain the womans cauſe, and bear her out againſt them all: nay, he will make ready his bow, that he may ſhoot off, and make his arrows drunk in the bloud of her and his enemies, and wil whet his glittering ſword, that he may ſheath it in the heart of Antichriſt and all his adherents. Therefore now let both the great beaſts and their fire look to themſelves; for here comes in one that will knock them all down, and lay them in the duſt, that they ſhall never riſe up again. For this cauſe now at length S. John in a viſion ſeeth a Lamb ſtand upon mount Sion, that is, Chriſt preſent with the Church: For mount Sion was an antient figure of the Church; as it is written, Mount Sion, lying north-ward, is faire in ſituation,Pſal. 48.2. it is the joy of the whole earth, and the city of the great King. And again, The law ſhall goe forth of Sion,Mich. 5.2. and the word of the Lord from Jeruſalem.

Moreover, Saint John ſeeth here with the Lamb an hundred fourty and foure thouſand: that is, the particular members of the Church, putting a certain number for an uncertain, and ſpecially alluding to the ſealing of the twelve tribes of Iſrael, as before hath been ſhewed. For it might be demanded, where the Church was when all the world wondred, and followed the firſt beaſt? And alſo when all,Chap. 7, 4. both ſmall and great, rich and poor received the mark of the ſecond beaſt? Saint John anſwereth, that even then, in the midſt of the heat of perſecutions, God had his hid and inviſible Church, whom Jeſus Chriſt did protect and preſerve even in the very flames of perſecutions, being alwaies preſent with them, and amongſt them, as he ſaid to his diſciples, a little before his bodily departure from them: Loe, I am with you even unto the end of the world. And here he is ſaid to ſtand upon mount Sion with his hundred fourty and four thouſand. And it is added, that this number of Gods faithfull elect children had his Fathers name written in their foreheads: that is, they did profeſſe and practiſe the doctrine and religion of God their Father only, utterly renouncing and abhorring the worſhip & religion of the beaſt. For the Fathers name in this place is ſet oppoſite to the mark of the beaſt; to ſignifie, that as the worſhippers of Antichriſt received his mark; ſo the true worſhippers of God received his brand, which is his Spirit, and the fruits therof, whereby they were perfectly diſcerned from thoſe which had the beaſts mark. So then, it cleerly appeareth from this place, that God preſerved many thouſands of his true worſhippers, even in the daies of the great Antichriſt, when there ſeemed to be very few or none remaining upon the earth, as it was in the dayes of Elias. In vain therefore do the Papiſts ask us where our Church was before Luthers time, ſith the holy Apoſtle here ſtoppeth their mouth, and telleth us plainly, that Chriſt had his little flock in the wilderneſſe, even then, when it was in greateſt ſtreights, and as we ſay, driven to the walls. And therefore viſibility is no ſound note of the Church, as the Papiſts do moſt ignorantly diſpute. For it is a fond and abſurd kind of reaſoning, to ſay there is no Church at all, becauſe it doth not viſibly appear: as if a man ſhould reaſon, that there is no moon in the heavens, becauſe ſometimes there is none ſeen, as in the change.

And I heard a voice from heaven as the ſound of many waters, and as the ſound of a great thunder:Verſe 2. and I heard the voice of harpers harping with their harps.

Here is ſet forth how his company of true worſhippers doe magnifie and praiſe God for his great mercies towards them. Firſt, John heareth a voice from heaven, that is, an heavenly voyce, or the voice of the Church praiſing and glorifying God. For we have heard before,Chap. 8.1. that Heaven in this booke is ſometimes put for the Church upon the earth, and the reaſons thereof. Whereſoever therefore the Church is aſſembled to hear the word, and to pray, and give thanks, there is a voice from heaven, or an heavenly voice. Now this voice is compared to three things: firſt, to the ſound of many waters. Secondly, to the ſound of a great thunder. Thirdly, to the voyce of harpers harping with their harps. It is likened to many waters, becauſe it proceedeth from ſundry ſorts of people, of ſundry nations, countries, and kingdoms, as the word waters is taken afterwards in this Prophecie.Chap. 17.1. Chap. 17.25. It is compared to thunder, becauſe the prayers and invocations of the true Church are as loud in the eares of God as any thunder-crack. It is compared to harpers harping with their harpes, both becauſe their ſpirituall worſhip and ſervice is as ſweete unto God as any muſick unto men; as alſo, becauſe all Gods faithfull people doe tune together among themſelves, and in their worſhip, as the ſtrings of a wel-tuned inſtrument of muſick, or as many muſicians playing together, which make a ſweet harmony, and moſt melodious ditty.

Verſe 3.And they ſang as it were a new ſong before the throne, and before the four beaſts, and the Elders, and no man could learn that ſong, but the hundred fourty and foure thouſand which were brought from the earth.

Now it ſheweth how this holy ſociety of the faithfull do continue their praying and glorifying of God; they are not weary of well doing, but hold on conſtantly in the courſe of Gods worſhip, having new ſongs of thankſgiving in their mouthes, and ſerving God daily with renewed affections, as men inflamed with the zeale of Gods glory: and all this they do performe before the throne, before the foure beasts, and the Elders; that is, in the preſence of God and his Angels, and his holy congregation. And no man could learn that ſong but the hundred fourty and four thouſand; that is, none of the reprobates and ungodly worldlings could inwardly feel and underſtand this ſpirituall worſhip, but only the elect, to whom it is given to underſtand the ſecrets of God, and the myſteries of his Sons kingdome.

Theſe are they which are not defiled with women,Verſe 4. for they are virgins: theſe follow the Lamb whereſoever hee goeth: theſe are bought from men, being the firſt fruits unto God, and to the Lamb.

And in their mouthes was found no guil;Verſe 5. for they are without ſpot before the throne of God.

This holy company are not defiled with women, that is, with groſſe and divers ſins, or rather with idolatrous pollutions: For they are virgins, that is, chaſt worſhippers of God, which are not polluted with the defilements of Antichriſt. Theſe follow the Lamb Chriſt whitherſoever hee goeth. They hear his voice, they profeſſe his worſhip, and obey his doctrine; they abhor Antichriſt, they follow not the beaſt, nor receive his mark. They are bought from men, and bought from the earth, as it is ſaid before; that is, they are redeemed and bought with a price from the currupt lump of mankind, and curſed race of Adam, that they might be the firſt fruits unto God, and to the Lamb, that is, wholly conſecrated to his worſhip, and to ſerve him in righteouſneſſe and true holineſſe all the daies of their life. In their mouthes was found no guile; that is, they do declare their innocency and uprightneſſe both in their words and works, as thoſe which Chriſt hath choſen out of this world, and bought with a price through his bloud, in whom they are without ſpot or ſpeck before God.

Verſe 6.Then I ſaw another Angel flye in the middeſt of heaven, having an everlaſting Goſpel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people.

Saying with a loud voyce, Fear God,Verſe 7. and give glory to him: for the hour of his judgement is come, and worſhip him that made heaven, and earth, and the ſea, and the fountaines of waters.

Hitherto the holy Ghoſt hath taught us how the Church was preſerved under the tyranny of Antichriſt, and greateſt waves of perſecutions, and that even then they did purely and faithfully worſhip the true God. Now he proceedeth to foreſhew the ruine and downefall of Antichriſt, and plainly to propheſie the utter decay of the kingdome of Babel. This doctrine therefore wee are to hearken unto with great attention and cheerfulneſſe, becauſe it doth ſo much concerne our good, and the good of the whole Church; alſo becauſe wee live in the dayes wherein we ſee it is in part fulfilled.

Firſt therefore wee are to underſtand what is meant by this Angel here mentioned, to wit, not any celeſtiall Angel, or inviſible ſpirit, as it is ſundry times taken before: but by this Angel, and the two Angels following, are meant all the faithfull miniſters of the Goſpel, which ſhould be raiſed up in theſe laſt dayes, for the overthrow of Rome, and the delivering of the Church from under the captivity of Antichriſt: which may plainly appeare by this that is ſaid; this Angel preacheth the everlaſting Goſpel unto them that dwell on the earth, which cannot properly agree to the celeſtiall ſpirits. We have heard out of the tenth chapter, that Jeſus Chriſt did open the little book, which is the Bible, and did give authority to his faithfull miniſters to goe preach and publiſh the doctrine thereof to many nations,Chap. 10.11. countries, and kingdomes: now unto that agreeth this which is here ſpoken of, and is a further opening and declaring of that which is there ſet downe. For as there Jeſus Chriſt cometh downe from heaven, and openeth the little book, which had been long ſhut up under the darkneſſe of Popery, and the ſmoak which came out of the bottomleſſe pit: ſo here Chriſt Jeſus raiſed up his faithfull miniſters and preachers to publiſh and proclaime the doctrine of the Goſpel, which had long lain hidden under outragious perſecutions of the two monſtrous and moſt hideous beaſts. To this alſo agreeth that which is written in the eighteenth chapter of this book, where Saint John ſeeth an Angel come down from heaven, having great power, ſo that the earth was lightened with his glory. By which Angel is meant all the preachers of this age. And the Angel is ſaid to have great power: for what is more powerfull then the miniſtery of the word? And moreover it is ſaid, that the earth was lightened with his glory, that is, with the brightneſs of the preaching of the Goſpel, whereby the darkneſſe of Popery was diſperſed and driven away, and Babylon falleth upon it, as there you may read, and as here wee ſhall ſee the like effect by and by.

Moreover, it is here ſaid, that this Angel flyeth in the middeſt of heaven: that is, very ſwiftly carryeth this everlaſting Goſpel through all the Church. For when Gods appointed time was come, wherein hee would goe about the overthrow of Popery, hee cauſed his everlaſting Goſpel to be ſet abroach, and to ſpread over many kingdomes and nations, as we ſee this day. Now becauſe thoſe kingdoms where God would have the knowledge of his Goſpel divulged were many and great, therefore here is expedition required: and this Angel doth carry it not ſtanding but flying. And all this we ſee perfectly fulfilled with our eys, when God raiſed up Luther, Zuinglius, Melancthon, Peter Viret, Calvin, Bucer, Bullinger, Peter Martyr, and all their worthy ſucceſſors unto this day, which have ſpread the everlaſting Goſpel very far, and carried it very ſwiftly over England, Scotland, Germany, Denmark, Polonia, Swevia, Ruſsia, and many parts of France and Flanders. Another reaſon why this Angell is ſaid to flie in the middeſt of heaven, is, becauſe no power of man ſhall ever be able to ſtay the courſe of this everlaſting Goſpel which this Angel carrieth abroad, no more then men are able to ſtop the courſe of the Sun in the heavens, or a cloud in the skie. For this Angel flyeth in the midſt of heaven, far above the reach of the beaſt, and all kings and potentates that ſtand for the kingdome of the beaſt. Therefore let them doe all what they can, they ſhall never be able to ſtop the courſe of the Goſpel: for it is called the arm of God, and his very arm holdeth it forth to the world; and who is able to bend it in, or to turne it backward?

There be three reaſons why the Goſpel is called everlaſting.

Firſt, becauſe it is in his own nature everlaſting, as it is written,1 Pet. 1.25. The word of the Lord endureth for ever.

Secondly, becauſe it putteth us in poſſeſſion of everlaſting things; as it is written, Thy word, O Lord, Pſal. 119. endureth for ever in heaven.

Thirdly, and principally, becauſe as it was long before Antichriſt was hatched, ſo it ſhall continue when he and his kingdome is dead and rotten.

Saying with a loud voice, Fear God,Verſe 7. and give glory unto him, &c.

Here is ſet down the doctrine which this Angel preacheth with a loud voice, that is, with great zeale. The ſum whereof is this, Fear God, and give glory unto him, and worſhip him that made heaven and earth, &c. The ſence is, that the true and everliving God ſhould onely be feared and worſhipped, and all glory ſhould be given unto him alone through Chriſt, and none to Antichriſt, none to Cardinals and Legats, none to Angels, none to Saints, none to images, roodes, croſſes and crucifixes. Here then is ſet downe an abridgement of the doctrine of this everlaſting Goſpel; namely, that men ſhould onely feare God, and worſhip him, and give all glory to him alone; and not to any creature. And the reaſon is yeelded, becauſe the houre of his judgement is come, that is, the time of the manifeſtation of the Goſpel, or lawes of the moſt high God: for ſo the word Judgement is often taken in the Scriptures. Here are wee to obſerve one ſpeciall thing, to wit, that the Goſpel which this Angel flyeth withall, containeth the brief ſumm of all the doctrine which Luther, Calvin, Peter Martyr, and the reſt have taught out of Gods Word, and agreeth in all points with it. For what other thing did they all preach, teach, and write, but that men ſhould turn from idols to the living God? from fearing, glorifying and worſhipping creatures, to feare, worſhip, and glorifie God alone which hath made all things? What other thing doe all the preachers of this age publiſh and proclaime in all their Sermons, but this, Feare God, and give glory onely to him? Is not this the Epitome and ſhort ſum of all the doctrine of the Preachers of England, Scotland, Germany, France, Denmarke, and all the reſt? and therefore I conclude, that this Angel muſt needs be underſtood of the Preachers of this laſt age, which now theſe fourſcore yeeres have ſounded the trumpet of the Goſpel againſt all the inventions of Popery. And, bleſſed be God, wee ſee theſe things fall out in our dayes, and are eye-witneſſes of the fulfilling of them.

And there followed another Angel, ſaying,Verſe 8. It is fallen, it is fallen, Babylon that great city: for ſhe gave to all nations to drink the wine of the wrath of her fornication.

Here is ſet down the bleſſed effect of the preaching of this everlaſting Goſpel, which is the downfall of Babylon. For as when the cleer Sun ariſeth upon the earth, the thick miſts and clouds are diſperſed: even ſo when the bright beames of the Goſpel doe ſhine forth unto the world, Babylon, that dark kingdom vaniſheth away incontinently. And, as it is written in the eighteenth chapter: ſo ſoon as the earth was lightened with the glory of this everlaſting Goſpel, Babylon immediatly falleth. Therefore now before I go any further, my purpoſe, through the aſſiſtance of God,Five maine points. is to prove theſe five points out of this verſe, and that which followeth unto the twentieth chapter, to wit;

Firſt, that Babylon here ſignifieth Rome.

Secondly, that Rome ſhall fall, and how.

Thirdly, that Rome ſhall fall finally, and come to utter deſolation in this life.

Fourthly, by whom, and when it ſhall be overthrown.

Laſtly, the cauſes of the utter ruine and overthrow thereof.

How Rome is to be taken.But before I go about to prove that Babylon here is Rome, I would have it carefully obſerved what is meant by Rome, viz. not the topography of Rome, that is, ſo much ground only as is compaſſed within the wals of that city, but the regiment, government, and prerogative that is claimed by vertue of that Monarchy whereof Rome is the head. By Rome is meant the power and authority of Rome: or to ſpeak plainly, by Rome is meant the Roman Monarchy. Further, we are here to obſerve the reaſon why the holy Ghoſt calleth Rome Babylon; for Rome literally and properly taken, is not Babylon, in as much as they were two divers cities, one in Italy, the other in Chaldea: but Rome is called Babylon myſtically, figuratively, and, as the holy Ghoſt ſpeaketh, ſpiritually, and by a kind of alluſion:Chap. 11.8. A reaſon why Rome is called Babylon. For as the old Eaſtern Babylon did a long time oppreſſe the Church of the Jewes; ſo Rome, this Weſtern Babylon, hath long oppreſſed the Church of the Chriſtians: As the Eaſtern Babylon did many yeers hold down the people of God in miſerable bondage and ſervitude; ſo the Weſtern Babylon did a long time keep the Chriſtian Church in ſpirituall thraldome and miſery. In which reſpects Rome is ſpiritually compared to Sodom and Egypt: to Sodom for filthineſſe, and to Egypt for idolatry, and keeping Gods Church in ſpirituall bondage and ſlavery. And thus we ſee the reaſon why Rome is called Babylon, which is not ſimply and properly, but after a ſort, that is, by a phraſe of ſpeech, or Trope, which they call a Metonymie, or changing of names, when that is given to one thing which is proper to another, for the likeneſſe of quality that it hath with it, or adjoyned unto it.

Now, having ſhewed the reaſon why Rome is called Babylon, and what is meant by Rome, we are to proceed to the firſt point; which is to prove, that Babylon in this place ſignifieth Rome; which, although it be granted of all ſound Divines, and avouched in the writings of the beſt learned, both new and old, ſo as it ſhall need no great proof; yet will I add three or foure reaſons out of this book, to make it more plain and apparant. Firſt therefore, I do thus reaſon out of the ſeventeenth chapter and laſt verſe, Babylon is that great city which reigneth over the kings of the earth: But there was no other city which did reigne over the kings of the earth when John wrote this book, but onely Rome: Therefore Rome is Babylon. For as for Jeruſalem, it was at that time made an heap of ſtones. The firſt propoſition is avouched by the Angel of God, expounding unto John what is meant by the great whore, whoſe damnation hee had ſhewed him before; and by the woman which ſate upon a ſcarlet coloured beaſt. The woman which thou ſaweſt, Chap. 17.18. ſaith the Angel to Saint John, is that great city which raigneth over the kings of the earth: that is to ſay, Rome, or the Romiſh ſynagogue and malignant Church. For the Angel could not ſpeak more plainely, except he ſhould have named Rome, then to ſay thus; The woman, the great whore of Babylon is the great city which raigneth over the kings of the earth. For if one ſhould ſay, The great citie of England; every man knoweth that thereby is meant London: if one ſhould ſay, The great citie of France; every one knoweth that thereby is meant Paris: ſo when the Angel ſaith, The great citie which reigneth over the kings of the earth: all that lived in thoſe times knew that thereby was meant Rome: Babylon is Rome. for Rome was the chief citie of the Monarchy, and is put in this book for the whole Monarchy, and the religion thereof, as hath been ſaid before.

My ſecond reaſon is this:Chap. 17. Babylon is the mother of whoredomes, and abominations of the earth. Babylon is that great whore, with whom have committed fornication the Kings of the earth, and the inhabitants of the earth made drunk with the wine of her fornication:

But Rome, and none but Rome is ſuch a one: Therefore Rome is Babylon.

My third argument is this: Babylon is that city which hath had ſeven ſeverall governments: But only Rome hath had ſeven ſeverall kinds of government: Therefore Rome is Babylon.

The propoſition is proved from the words of the Angel, expounding unto John what is meant by the ſeven heads of the ſcarlet coloured beaſt whereupon the woman ſate. The ſeven heads (ſaith hee) are ſeven kings; Chap. 17.9. that is, ſeven orders or ſtates of kingly government; for ſeven kings in this place are not put for ſeven ſeverall men which were kings as ſome doe take it: but for ſeven ſeverall governments,Dan. 7.17. as it is taken in Daniel, The foure great beasts, ſaith the Angel there, are four Kings, that is, four kingdomes, governments, or monarchies, as all men know. So here, by ſeven kings is meant the ſeven ſeverall regiments of Rome; that is to ſay, by Kings, Conſuls, Decemviri, Dictators, Triumviri, Emperors, and Popes, whereof the firſt five were then fallen when John wrote, one was, that is, the Empire, and one was to come, that is the Papacy.

My laſt argument is this: Babylon is that city which is ſituate upon ſeven hils: but onely Rome of all cities in the world is ſituated upon ſeven hils, therefore Rome is Babylon.

The propoſition is avouched by the Angel, which ſaith in the ſeventeenth chapter, that the ſeven heads of the ſcarlet coloured beaſt are ſeven mountains whereon the woman ſitteth, that is, ſeven hils whereon the city of Rome is ſituated, whoſe names are theſe: Capitolinus, Palatinus, Aventinus, Exquilinus, Celius, Viminalis, and Quirinalis, as all Poets and Hiſtoriographers do teſtifie. One ſaith thus of Rome.

Virg. Geor.Septem quae una ſibi muro circumdedit arces.

Another thus: Septem urbs alta jugis toti quae praeſidet orbi.Propert.

Another called Rome 〈 in non-Latin alphabet 〉 , the citie with ſeven heads, that is, ſeven hils. It is cleer then by theſe reaſons, that Babylon in this place ſignifieth Rome. As for the expoſition of the Papiſts, which affirmeth that Babylon here ſignifieth the univerſall ſociety of the wicked, it is fond and ridiculous: For the holy Ghoſt ſaith,Chap. 18.7. Babylon is that citie which reigneth over the kings of the earth. But to ſay that the univerſall ſociety of all the wicked reigneth over the kings of the earth, is abſurd and ridiculous. Therefore to ſay that Babylon is the univerſall ſociety of the wicked, is abſurd and ridiculous. The diſtinction of the Jeſuits here is alſo as frivolous as their expoſitions; for they ſay, If Babylon be Rome, then it muſt be underſtood of Rome under the heathen Emperors: but not under the Popes. But the Angel ſaith, The woman, that is, the whore of Babylon, or Antichriſt, ſitteth upon ſeven mountains: Ergo, ſhe ſitteth at Rome, and Rome is the ſeat of Antichriſt, and conſequently, Rome under the Popes is Babylon. Moreover, we may reaſon thus againſt the Popiſh dictinction; That which was Babylon under the heathen Emperors, is the ſame which is here propheſied to be the chiefe citie and ſeat of Antichriſt: But Rome was then Babylon: Ergo Rome is now Babylon; for Rome is that citie which the Angel ſaith ſhould be the ſeat of Antichriſt: And this book doth ſhew, that the great Antichriſt ſhould reign in the ſame citie where the heathen Emperors had reigned: and therefore it ſtandeth firme, That Rome under the Popes is Babylon.

This being then granted, that Babylon here is Rome; it followeth, that Rome ſhall fall: for the holy Ghoſt ſaith, Babylon is fallen, ſpeaking in the preſent tenſe, as the manner of the Scripture is in propheſying of things to come. For whatſoever God hath determined to come to paſſe, is, as it were already done, becauſe of the certainty of it: and for this cauſe alſo the word is doubled: It is fallen, Rome ſhall fall. it is fallen. Wee ſee then moſt cleerly, that almoſt 1500 yeers before Rome began to fall, the certain fall thereof was fore-told. This place it ſelf is cleer enough to prove my ſecond point, which is, That Rome ſhall fall. But my purpoſe is to reduce and gather all the five chapters following to certain heads, to prove the main points which I have propounded: firſt then I reaſon thus to prove the ſecond point, that Rome ſhall fall: That citie and kingdome which hath the ſeven vials of Gods wrath emptied and powred downe upon it, cannot ſtand, but muſt needs fall: But Rome is that citie, which hath the ſeven vials of Gods wrath powred downe upon it: Therefore Rome cannot ſtand long, but muſt needs fall. The propoſition is manifeſt, and not to be denied. The aſſumption is proved throughout all the ſixteenth chapter, and eſpecially in the tenth and ſecond verſes; in the tenth verſe the vials of Gods wrath are expreſſely ſaid to be powred down upon the throne of the beaſt: and in the ſecond verſe of that chapter it is avouched, that the ſecond viall was powred downe upon the men which had the marke of the beast, and upon them which worſhipped her image. How then can the throne of the beaſt hold out? or how can they which have received the beaſts mark ſtand up long? For there is a great emphaſis or vehemency in the manner of ſpeech. For hee doth not ſimply ſay, the wrath of God;Chap. 15.17. but the fulneſſe of Gods wrath: he doth not ſay, ſhould be a little ſprinkled; but powred down as it were by pail-fuls upon the kingdom of the beaſt. How then can the kingdome of the beaſt ſtand, which hath ſo many great Ordnance, and ſo many double Canons diſcharged and ſhot off againſt it? Surely it muſt needs fall.

Chap. 17.8.My ſecond reaſon is this: The beaſt that was, and is not, and yet is, ſhall goe into perdition: But Rome is the beaſt that was, and is not, and yet is: Therefore Rome ſhall go into perdition. The aſſumption is ſet down chap. 17. ver. 8. For the Roman Monarchy was great in the dayes of Julius Caeſar, Auguſtus, Claudius, Tiberius; and therefore it is ſaid, that it was. But in the reign of Nero, Otho, Galba, and Vitellius, it was greatly decayed, and therefore it is ſaid, It is not; meaning, ſo great as it had been: and yet in ſome ſort it was; and therefore it is ſaid, And yet is. Now this beaſt ſhall goe into perdition. Therefore the Roman Monarchy ſhall be deſtroyed, and conſequently, the Papacy: for the Roman Empire holdeth up the Papacy, as it is written, that the woman or whore of Babylon ſitteth upon the ſcarlet coloured beaſt, which had ſeven heads and ten horns, that is, the Roman Monarchy which beareth up the whore, and beareth up the Papacy: but the holy Ghoſt ſaith, this beaſt, that is, the Roman Empire, ſhall goe into perdition. Then it followeth, that the Papacy ſhall follow after: for if the beaſt that ſhe ſitteth upon, and which beareth her, fall under her, then ſhe muſt needs fall together with him. But we ſee, God be thanked, that the Roman Monarchy is in a manner quite fallen; therefore the Papacy cannot ſtand long.

My third argument is this:Verſe 11. The beast that was, and is not, being even the eighth, and is one of the ſeven, ſhall goe into destruction, But Rome is the beaſt that was, and is not, being the eighth, and one of the ſeven: Therefore Rome ſhall goe into deſtruction. The aſſumption is ſet down chap. 17. ver. 11. For the Papacy or dominion of the Popes is the ſeventh head of the beaſt in reſpect of their civill power, and yet a beaſt by themſelves, that is, an eighth in reſpect of their eccleſiaſticall power. Now the Angel ſaith flatly, they ſhall both go together into deſtruction, that is, both the Empire and the Papacy. For as the dominion of the Popes goeth down, ſo alſo their worſhip and religion goeth down with it: and for this cauſe it is expreſſely ſet down in the nineteenth chapter, that the beaſt and the falſe Prophet, that is,Chap. 19.2 • the Roman Empire and the Papacy were both deſtroyed together. Sith then the holy Ghoſt hath ſpoken it twice for failing, that Rome ſhall go into perdition, and ſhall go into deſtruction; I take it to be a very ſound conſequence, that Rome ſhall fall, and ſhal be deſtroyed. But how ſhall it fall, may ſome man ſay? Or wherein ſhall it fall? I anſwer, that it ſhall fall in the credit and eſtimation of her doctrine,How Rome ſhall fall. it ſhall fall in wealth and riches, it ſhall fall in power and authority. And in all theſe it ſhall fall by degrees, as it did riſe up by degrees: it ſhall not fall at once, as it did not riſe up at once.

Chap. 16.12.This is ſet down in the ſixteenth chapter, where the fall of Rome is compared to the drying up of the river Euphrates, which was dryed up by degrees: Thus it is, Euphrates was a great river which did run very neer unto the old Babylon in Chaldea, and it was the wall and fortification of the city; in ſo much, that Cyrus and Darius, the kings of the Medes and Perſians, laying ſiege againſt it, could not take it, till by policy they digged water trenches, and turned the waters another way, and ſo dryed them up, that the holy Ghoſt ſaith, The way was prepared for them to paſſe over. Now, as this Euphrates was the ſtrength and fortification of old Babylon: ſo the honour, wealth, riches, power and authority of Rome is the very fortification of it.Chap. 16.12. But the puniſhing Angel is commanded to powre down the vial of wrath upon this Euphrates; that is, upon all that upholdeth or fortifieth Rome, and forthwith it dried up; that is, all the credit, power, riches, and authority of Rome did diminiſh daily, doth diminiſh, and ſhall diminiſh by degrees unto the end of the world. For the utter deſtruction of Rome is not yet come, but it is greatly decayed from that it was fourſcore yeers ago: and if it continue decaying eighteen yeers more, as aſſuredly it ſhall, then will it be brought to a low ebb. Since Luthers time we know how the Popes Euphrates hath dryed up; but there is yet much water left, and it is yet too deep for the kings of the earth to paſſe over and take it. But it ſhall ebb ſo low, that the kings of Europe ſhall eaſily paſſe over and take it, as wee ſhall heare anon. But in the mean time we ſee that it falleth, and that it is in falling, and the work of God goeth forward every day. For now in this age, God be thanked, many Kings and Princes, with great multitudes of their ſubjects have their eyes opened to behold, that the Romiſh religion is abominable; and that the Papacy is the very kingdom of the great Antichriſt. And whereas before they worſhipped the beaſt,The kings of the earth in this age renounce the Pope. now they hold up their hands only to the God of heaven, and glorifie him in his Son Jeſus Chriſt. Now wee ſee that many lawes are made in ſundry kingdomes and provinces to aboliſh that uſurped power of the Biſhop of Rome: Many acts, edicts, and injunctions are ſet forth in ſundry nations and kingdomes of Europe to deſtroy, root out, and deface all monuments of idolatry and ſuperſtition, which Antichriſt had erected in all kingdomes.

Now the Popes which were honoured as gods in the earth, are counted and adjudged as the moſt vile and abominable creatures that live upon the earth. Doth not all this experimentally ſhew that Babylon is fallen, and that Babylon doth fall by degrees? It is very palpable, wee need no further proofe for this ſecond point. But here wee are further to obſerve, that the Jeſuites, perceiving the great decay of Rome, and the continuall drying of their Euphrates, do beſtir them to ſtop the leake,The Jeſuites beſtir them, and why. that it might not dry up altogether. Even as when men let out the waters of great fiſh-ponds, ſo as the water waxeth low, we ſee the fiſhes skip and plunge, and take on wonderfully: So the Jeſuites, perceiving the waters of their Romiſh Euphrates to empaire and dry up daily, do mightily take on, digging and ſearching every day to open the ſprings, and to find out ſome freſh fountains to maintain their great fiſh-pond, and to keep the waters deep enough, that there may be no ſafe paſſage over for the kings of the earth to come and take their great Babylon. All this doth appear out of the 16th chapter of this Prophecie: where S. John in a viſion ſeeth three unclean ſpirits like frogs, Chap. 16.13. coming out of the mouth of the Dragon, and out of the mouth of the beaſt, and out of the mouth of the falſe Prophet. By which frogs the holy Ghoſt meaneth the Jeſuites and ſeminary Prieſts,The Jeſuites compared to frogs, and why. which are compared to frogs for three reaſons: Firſt, that as frogs delight in filthy lakes and puddles; ſo the Jeſuites delight in the filthy puddles of idolatry and ſuperſtition. Secondly, as frogs make a great croaking in their mariſh grounds; ſo the Jeſuites make a great croaking in kings Courts, in Noblemens houſes, and Gentlemens houſes and almoſt every where, where they can get any entertainment, croaking and cracking of the Popes ſupremacy, the Popes holineſſe, the Popes bleſſing, the Popes keyes, the Popes power, Peters chair, Peters ſucceſſors, Chriſts vicar, and many good morrows, I know not what. Thirdly, as frogs are all of one nature and quality, delighting in croaking and living in puddles: ſo the Jeſuites are all of one mind and diſpoſition in evill, croaking every where to maintain their Euphrates, and living daily in whoredome, Sodomitry, and all kind of outragious beaſtlineſſe. But that I may more fully perſwade the conſcience of the reader, that by theſe frogs are meant the Jeſuites and ſeminary Prieſts; let us ſeriouſly weigh that which goeth before, and that which followeth after in this text, and we ſhall diſcern it to be very cleer and apparant. Firſt, it is ſaid,Chap. 16.10. verſe 10. that when the fifth Angel powred out his viall of Gods wrath upon the throne of the beast, by and by his kingdome waxed darke: that is, the majeſtie, power, pomp, credit, and eſtimation of Antichriſt began to be diminiſhed, obſcured, and to ſuffer a great eclipſe: which thing was fulfilled ſhortly after Luthers preaching. And preſently it followeth, that they gnawed their tongues for ſorrow: that is, they were full of fury and rage, barking and grinning like mad dogs, or rather like hel-hounds, againſt all ſuch as ſet the Goſpel abroach, whereby their Babylon began to ſhake. For at the firſt, when the Goſpel began to peep forth, they did deſpiſe it, as a thing which they could eaſily ſuppreſſe; but within a ſhort time they found, that neither by excommunication, wherewith in former times they had, even as it were with lightning and thunder, cauſed kings and nations to tremble; neither by force of wars and bloudy ſlaughters, neither by any skill in learning, nor by treacheries they could any thing prevaile, but that the Goſpel did ſtill more and more lay open their filthineſſe and ſhame; then did they become, and ſo do they continue unto this day, even as mad-men in ſorrow and rage, which the holy Ghoſt expreſſeth, in ſaying,Chap. 16.11. that they gnawed their tongues for ſorrow, and blaſphemed God, &c. whereby it is evident, that the beaſt, and all that received his mark, are full of fiery hatred and malice, and cannot tell which way to be revenged. For the more they ſtrive, the more they loſe. Faine would they have Popery reſtored to his ancient credit and dignity, and they deviſe what they can to bring it about; but it will not be. For their kingdome waxeth darker and darker, weaker and weaker: and that is a dagger unto them, and a griefe of all griefe, which maketh them gnaw their tongues, and gnaſh their teeth for ſorrow.Chap. 16.11. But yet for all this, they repented not of their works, (ſaith Saint John) and therefore God is more incenſed againſt them, and cauſeth the ſixth Angel to powr out another viall upon the great river Euphrates, and the water thereof dryed up: as wee have heard. Now then obſerve carefully,Note this. and note it diligently, that the frogs came forth upon the darkning of the kingdome of the beaſt, and the drying up of their Euphrates. For, who knoweth not, the Pope and his complices, perceiving the weakening and diminiſhing of their kingdom, have ſent out theſe Jeſuits and ſeminary Prieſts into all parts of Europe, to repair the ruines of Rome, if it were poſſible? and this is one circumſtantiall reaſon to prove theſe three frogs to be underſtood of the Jeſuites. But let us proceed to open the whole deſcription of the holy Ghoſt, that it may yet more plainly appear: Firſt,Chap. 16.13. theſe frogs are called unclean ſpirits, becauſe they are the very limbs of the Divell, full of all filthineſſe and uncleanneſſe. Secondly, they are called ſpirits, becauſe they come out of the mouth of the Dragon, the beaſt, and the falſe prophet. Thirdly, they are called three in number, being in truth neerer three thouſand, becauſe they proceed out of three ſeverall mouthes, the Dragon, the beaſt, and the falſe prophet: that is, the Divell, the Roman Empire, and the Papacy: three horrible monſters, three terrible bug bears, which with one conſent conſpire together againſt the Goſpel, to uphold their Babylon, and to ſtop the leak of their Euphrates. Now theſe three frogs are ſaid to come out of the mouth of the Dragon, the beaſt, and the falſe prophet, becauſe they come with the very minde and meſſage of the Pope, and the Roman Empire, and ſo conſequently, with the very mind and ſpirit of the Dragon. For they are the very breath of the Pope, and the ſpirits of the Divels, as like him, as if they had been ſpit out of his mouth. They are ſent on the Divels errand, and the Popes embaſſage into all countries and kingdomes, and are taught their leſſon what they ſhall ſay, and inſtructed what they ſhall doe, and what courſes they ſhall take with men, both kings, Nobles, and the meaner ſort: and for this cauſe the holy Ghoſt ſaith, they came out of the very mouth, the very heart, and the very bowels of the Pope, and of the Divell. And although theſe Jeſuits and ſeminary Prieſts are called of the favourites, Catholick Doctors,The holy Ghoſt calleth the Jeſuits the ſpirits of Divels. Chap. 16.14. holy Fathers, &c. yet the holy Ghoſt ſaith flatly, they are the ſpirits of Divels, working falſe and fained miracles, and with great efficacy of error, deluding and deceiving the ſimple and blind multitude. We ſee then, that the holy Ghoſt in all this deſcription doth plainly note out the Jeſuites and ſeminary Prieſts: for to whom can theſe things here ſpoken of agree, but onely to them? And do not wee which live in theſe dayes ſenſibly ſee and diſcern the fulfilling of all theſe things? Surely wee cannot but ſee and feel them, unleſſe wee be wilfully blind, and do of purpoſe blind-fold & hoodwink our ſelves. But the holy Ghoſt goeth yer further, and doth more fully, and as it were demonſtratively point them out unto us, deſcribing them by their office, which is, to go unto the kings of the earth, Verſe 14. and of the whole world, to gather them to the battell of that great day of God almighty. Who is ignorant that the Jeſuites and ſeminary Prieſts are ſent out to all Kings and Nobles of the whole world, that favour them and their proceedings? Are they not croaking in corners thick and threefold in all parts of this land? Are they not practiſing of treacheries and treaſons againſt our moſt gracious King and the whole ſtate? Are they not plotting the deſtruction and ſubverſion of this Church & common-wealth? Nay, as the holy Ghoſt ſaith, the chiefe end of their coming abroad is to ſolicite & gather the kings of the earth unto battell againſt God, againſt Chriſt, and againſt all true profeſſors of religion. The battell betwixt them is here called, The battell of the great day of God almighty, that is, that battell wherein the Almighty God will have the day, and goe away with the victory. For it followeth,The Jeſuites by their crafty perſwaſions ſhall bring the popiſh kings and their armies to a place where they ſhall be deſtroyed. that the Jeſuites and ſeminary Prieſts did prevaile with the ſeduced kings of the earth ſo far, as to gather them together to a place, which in Hebrew is called Armageddon, that is to ſay, a place where they ſhall be deſtroyed, and that with ſuch an horrible ſlaughter, that the place ſhall take a name thereof. For it was an uſuall thing among the Hebrews to call the place where any famous thing fell out by a name which did report the ſame to all poſterity, as, Kibroth Hataavah, Numb. 11. the graves of Concupiſcence; Hamon Gog, Ezek. 39. the multitude of Gog; and divers ſuch like. And ſo here Armageddon, the deſtruction of an army, becauſe the kings of the earth and their armies which ſhall fight againſt the Church at the inſtigation of the Jeſuites, ſhall come to a place, where they ſhall have a notable overthrow. This word Armageddon may fitly be derived of two Hebrew words, that is to ſay, Cherem, which ſignifieth deſtruction, and Gedudh, which ſignifieth an army; that is, the deſtruction of an army: or as ſome ſay, and that very judicially, it may come of Genermah Gidnon, which ſignifieth the ſubtilty of deſtruction; becauſe the blind Kings and Nobles of the earth ſhall, by the ſubtilty and crafty perſwaſions of the Jeſuits and ſeminary prieſts, be intiſed to fight againſt the Proteſtants in a place where they ſhall have a famous foyl. Some derive Armageddon of Har, which in Hebrew ſignifieth a Mountain, and Megiddo, which is the place where the godly king Joſias was ſlaine: and ſo this place ſhould be called Armageddon, the Mountain of Megiddo, for the ſlaughter of kings that ſhall be there. To the which the Prophet Zecharie alludeth,Zech. 12.11. ſaying, In that day there ſhall be a great mourning in Jeruſalem, as the mourning of Hadadrimmon, in the valley of Megiddo. Well, we do ſee that all theſe ſignifications and derivations of Armageddon, come to one thing in effect; which is, that the great armies which aſſemble themſelves in battell againſt the Lord, ſhall be deſtroyed: and therefore it is not much materiall to diſpute which is the more likely ſignification of the word. But this let us obſerve for our comfort, that whenſoever wee ſhall ſee the Kings and Captains, Nobles and Potentates of the earth, being ſolicited by the Jeſuites, Prieſts, and the falſe Prophet, to levie great armies, and make great powers to fight againſt the Goſpel, and the true profeſſors therof, for the maintenance of great Babylon, they ſhall not prevaile, but be utterly overthrowne and deſtroyed; as in part wee ſee fulfilled in the yeer of our Lord 1588, when the great and invincible Armado of the Spaniards, as they thought, which was long in preparing againſt us, and at laſt, by the inſtigation of the Jeſuites, brought upon us, came to Armageddon, as we know, GOD be praiſed. And in all time to come, in the like caſe, let them look for the like ſucceſſe. Well, now to grow to ſome concluſions of this point; we do plainly ſee that Rome falleth, their kingdome waxeth dark, their Euphrates dryeth up, and they eſpy it. The Dragon, the Beaſt, and the falſe Prophet ſend out their frogs into all countries and kingdomes, hoping to prevent it by the help of the kings of the earth, and eſpecially the king of Spaine: but alas all in vain, for they muſt come to Armageddon when they have done all that they can. For God fighteth from heaven againſt them, God bringeth them down, and no power of man is able to uphold them.

But now let us proceed to prove the third maine point; which is, that Rome ſhall fall finally, and come to utter deſolation. For all ſound Divines are perſwaded of the fall of Babylon, and doe grant that it falleth, and is in falling: but all are not ſo throughly perſwaded of the finall fall thereof in this life. Therefore now I will prove by manifeſt Scripture that Rome ſhall fall finally. Rome ſhall fall finally. Firſt, if the things be deeply conſidered, and narrowly looked into, which S. John ſaith ſhall fall out upon the powring forth of the ſeventh viall of Gods wrath by the ſeventh Angel, they do fully portend a deadly downfall and utter overthrow of Rome: For the ſeventh viall is not powred upon the earth, or ſea, or fountains of waters, or on the Sun,Chap. 16.17. as the firſt foure vials were, which ſignified ſome particular judgment; but it was powred forth into the very air, which ſignifieth the univerſality of it, and containeth the moſt generall and moſt grievous judgment and vengeance of Almighty God upon the whole body of the kingdome of Antichriſt, a little before the laſt day.

The text ſaith, that upon the powring forth of this viall,Verſe 17. there was a loud voyce heard out of the Temple of heaven from the throne: that is, from the very preſence of God, ſaying, It is done, it is diſpatched, the utter overthrow of Rome is fully concluded of, and all things finiſhed which belong to the powring forth of the ſeven vials, which containe the ſeven laſt plagues, wherein the whole wrath of God is fulfilled, as appeareth chap. 15. As before it is ſaid, Babylon is fallen, Chap. 15.1. becauſe it ſhould certainly fall: ſo here God himſelfe ſaith, It is done, becauſe it ſhall certainly be done. For whatſoever God hath determined to be done, is as it were already done, becauſe it ſhall moſt certainly be effected. Sith then the Lord hath pronounced this of Rome, there remaineth nothing but a daily accompliſhment of it: and let all the Papiſts know for a certainty, that they muſt goe to their geere, they muſt come to their payment, there is no way of evaſion.

For, hath the Lord ſpoken it, and ſhall it not come to paſſe? Now upon this that God ſaith, It is done, followeth preſently, that there were voyces and thundrings, Chap. 15.18. and lightnings, and there was a great earth-quake, ſuch as was not ſince men were upon the earth, even ſo mighty an earth-quake. Chap. 6.12. What is meant by thundrings, lightnings, and earth-quakes in this book, I have before ſhewed: to wit, commotions, ſeditions, tumults, uprores, and alterations of ſtates, kingdomes, and common-wealths: and then the meaning of this place is, that there ſhall be horrible ſhakings, concuſſions, tumults, and great alteration of ſtate in all the kingdomes which are ſubject to Antichriſt, none of them ſhall eſcape. For this ſeventh viall of Gods wrath upon the kingdom of the beaſt, is compared to a moſt horrible and bluſtring tempeſt, raiſed up in the whole aire, that is, in all places of Antichriſts dominions. And it is ſpecially to be noted, as a thing of great moment, that the holy Ghoſt ſaith, there was never ſuch an earth-quake as this ſince the world began, and ſince men were upon the earth. For aſſuredly, ſo ſoon as the ſeventh Angel powreth forth his viall, the kingdom of Popery ſhall goe down amaine, which ſhall not be long before the end of the world, as all circumſtances here doe ſhew. After all this, Saint John telleth us the effect of this thundring, lightning, and extraordinary earth-quake; which is,Chapt. 16.19. that the great city was divided into three parts; that is, there ſhall be a moſt horrible rent and diviſion in the city of Rome, and throughout all the Popes dominions.

What this rent and diviſion is, and how it ſhall be, I cannot determine, being a thing to come, as all the reſt comprehended under the powring forth of the ſeventh viall: But this I am ſure of, that Rome ſhall goe down; and there ſhall be ſuch tumults, uprores, rents, diviſions, diſputations, and concuſſions in Rome, and throughout all the Romiſh juriſdiction, as never were heard of, nor read of ſince the world began: For Saint John addeth,Verſe 59. that Babylon came in remembrance before God, to give unto her the cup of the wine of the fierceneſſe of his wrath: that is, God doth now at length call to mind all the wrongs done to his people, and all the righteous bloud ſhed for the ſpace of ſeven or eight hundred yeers by the whore of Babylon, that he may be fully revenged; and execute the fierceneſſe of his wrath both upon her and her whole kingdom: yea, and that in ſuch terrible and wrathfull manner, that there ſhall be no place of refuge, no place to flie into for ſuccour: for Saint John ſaith,Verſe 20. Every Ile fled away, and the mountaines were not found: Meaning that the Papiſts in that day ſhall have neither mountain nor Iland to fly unto.

And laſt of all the holy Ghoſt ſaith, that there fell a great haile like talents out of heaven upon the Idolaters; Chap. 16.21. inſomuch, that they blaſphemed God, becauſe of the plague of the hail: for the plague thereof was exceeding great. A talent was about the weight of threeſcore pound, as ſome write. Then it followeth, that this hail of Gods wrath upon the Papiſts ſhall be moſt terrible and fearfull, and beat them down to the ground, as it were an haile of mil-ſtones, or plough-irons. Now when this hail of talents cometh, as aſſuredly come it ſhall, then ſhall the kingdome of Popery be beaten to duſt and powder: and therefore no marvell though the Idolaters, ſeeing all this, be in a moſt horrible rage, and blaſpheme God,Verſe 21. as Saint John ſaith, becauſe of this exceeding and moſt extraordinary plague, which ſhall then come upon them. But now to conclude, and wind up all together: for as much as this laſt viall is powred into the aire (God ſaith, It is done) an extraordinary earth-quake followeth, the great citie of Rome is rent, Babylon called into queſtion, and fearful hailſtones of wrath powred downe upon the Idolaters; I doe conclude, that Rome ſhall fall finally, and come to utter deſtruction in this life.

Now let us proceed to further proofe. In the eighteenth chapter of this book the whore of Babylon ſaith in heart: I ſit, being a Queen, and am no widow, Chap. 18.8, 9. Iſa. 47. and ſhall ſee no ſorrow. Therefore ſhall her plagues come at one day, death, and ſorrow, and famine, and ſhee ſhall be burnt with fire; for that God which condemneth her is a ſtrong Lord.

Firſt, here Rome is deſcribed as ſhee was in the height and top of her pride and ſecurity, when ſhee held the dominion of the kings of the earth, and boaſted that ſhe was the head of the Catholick Church, carrying her ſelfe very inſolently above all kings and Emperors, treading upon their necks, and making them attend at her gates bare-foot in the middeſt of winter, as the ſtories report. Yea, and that ſhee was no widow; that is, no ſolitary or deſolate perſon, but one that had many lovers which were ſtrong to defend her, ſo as ſhe ſhould feel no want, nor ſee any ſorrow. But the time will come, and draweth on apace, wherein ſhee ſhall be throughly puniſhed for her haughtineſſe, and intolerable pride and ſecurity: For the holy Ghoſt ſaith, her plagues ſhall come in one day; that is, ſuddenly, ſhortly, and ſpeedily, even death, ſorrow, and famine, and ſhee ſhall be burnt with fire; for that God which condemneth her is a ſtrong Lord. If this be not plain enough to prove an utter overthrow of Rome, I know not what can be plain enough. For if death, famine, and fire will not pull her downe, I know not what ſhall pull her downe. But Saint John ſaith flatly, that God himſelfe, who is a ſtrong Lord, will oppoſe himſelfe againſt Rome, and condemne her. Who can uphold her? Can the king of Spaine? can the Cardinals? can the Emperour? can all the Dukes of Italie, and all the potentates of the earth that take part with her? No, no, they are all too weake. For if God take againſt a man, Job 23. who can reclaim him, ſaith the holy Ghoſt? For hee doth whatſoever hee will. And againe, God is wiſe in heart, and mighty in ſtrength; who ever hardned his heart againſt him and proſpered? If God call not back his anger, the moſt proud hearts are bowed under him. And God ſaith in Ezek. 22. Can thy hands be ſtrong, or can thy heart endure in the day that I ſhall have to doe with thee? Then it followeth, that though Babylon fit as a Queen, and all her lovers take part with her, yet becauſe the ſtrong Lord is againſt her, therefore ſhee ſhall come to utter deſtruction.

Some of good judgement in the truth have gathered from this place, that the very city of Rome ſhall be burnt with fire, which aſſuredly may well be: but this I am ſure of, that the phraſe of burning with fire doth in the Prophets alwaies ſignifie an utter deſtruction and deſolation of a city or a kingdom;Amos 5.6. and therefore it followeth, that Rome ſhall be utterly deſtroyed.

But behold yet a ſtronger and plainer proofe. For Saint John ſaith,Chap. 17.21. A mighty Angel took up a ſtone like a great milſtone, and caſt it into the ſea, ſaying, With ſuch a violence ſhall that great city Babylon be caſt downe, and ſhall be found no more. All men know, that old Babylon in Chaldea was deſtroyed by the Medes and Perſians long before Saint John wrote this book; and therefore that is not here meant: but the new Babylon, which is Rome, as before hath been proved. The phraſes of ſpeech, and the ſignes which the Prophets uſed to declare the deſtruction and deſolation of old Babylon, are here alluded unto the deſtruction of Rome. For wee read in the Prophecie of Jeremie, that the Prophet having written in a book all the evil that ſhould come upon Babel, for holding Gods people ſo long in moſt miſerable captivity,Jer. 51.61. ſaid to Serajah, When thou comeſt unto Babel, thou ſhalt reade all theſe words, and when thou hast made an end of reading this booke, thou ſhalt binde a ſtone to it, and cast it into the middeſt of Euphrates, and ſhalt ſay, Thus ſhall Babel be drowned, and ſhall not riſe up from the evill that I will bring upon her, although they weary themſelves. Now let us conſider how this agreeth with the ſame which is here ſet down, and wee ſhall find, that all things are here ſet down with greater force to expreſſe, as it were, a deeper vengeance, and a more heavie (and unrecoverable deſtruction.) Firſt, there is a man; here is a mighty Angel: there the man taketh up a ſtone; here the Angel taketh up a great ſtone like a mil-ſtone: there the ſtone is caſt into the river; here into the deep ſea. All theſe circumſtances being applied to Rome, do greatly aggravate the matter, and very plainly ſhew, that it ſhall fall without all hope of recovery. Rome ſhall fall without all hope of recovery. For the Lord declareth by this forcible ſigne of caſting a mil-ſtone into the ſea, that the citie and kingdome of Antichriſt ſhall bee caſt deep down into perdition, and ſhall lie overwhelmed and drowned in the ſame for ever.

For if old Babylon was utterly deſtroyed, and came to a finall deſolation in this life; much more ſhall Rome, as the holy Ghoſt diſputeth: But old Babylon came to utter ruine and deſolation in this life, as both Iſaiah and Jeremiah do witneſſe: Therefore new Babylon, that is, Rome, ſhall come to utter deſtruction: and, as the holy Ghoſt here ſaith, ſhall be found no more, or ſhall fall without all hope of recovery.

Stories doe report, that Rome hath been ſundry times deſtroyed by the Gothes and Vandals, and others: yea, once fired and quite burnt up; but afterward built and raiſed up againe by the Emperors: But here the holy Ghoſt ſaith expreſſely, that it ſhall have a finall fall, and an unrecoverable deſtruction. For can a mil-ſtone caſt into the bottome of the ſea ever be got up againe? No, no, it is impoſſible. Therefore let the Jeſuites and ſeminary Prieſts doe what they can, they ſhall never ſet up Rome againe, they ſhall never reſtore her to her former ſtate and dignity; they ſhall never repaire her credit againe. Let the Pope, and Cardinals, and the King of Spain, and all the world, and all the Divels in hell joine together, they ſhall never get up this milſtone out of the bottome of the ſea. For the Angel hath caſt it in with ſuch a violence, that no power of man ſhall ever fetch it out again.

True it is indeed, that the Jeſuites beſtir them, and the ſeminary Prieſts and Papiſts doe work apace in all lands, and adventure themſelves in moſt deſperate manner to recover againe the credit of Popery, and to ſet up againe the dignity and the power of the Pope, and the glory of their Church and citie, and their bold enterprizes doe make many even to doubt that they will againe one day prevaile: But aſſuredly we are to make full reckoning, that although here and there they may ſupport for a time ſome ruinous parts of their rotten frame; yet doe what they can, it ſhall in the end down upon their heads, and come to utter deſolation.

Indeed, Rome ſtandeth yet, and Popery is not quite fallen downe. But they are diſcloſed, their credit is cracked, their power decayeth; and ſo this thing is begun, and the time draweth on when it ſhall be fully accompliſhed. Hee that had beheld the power, the pomp, the riches and eſtimation of the Church of Rome about ſome fourſcore yeeres paſt, and looketh upon it now, ſhall ſee a wonderfull alteration. It ſeemed then to be without all danger of ſhaking: for the Emperor, and the Kings of the earth ſtood forth with all their force and might, power and policy to uphold it: but, God be thanked, we ſee how it is already come down, and ſhall come down every day more and more, whoſoever ſaith nay to it.

But behold, yet more and more plain proof for the utter deſolation of Rome. For Saint John deſcribeth the eternall deſolation thereof, by denyall of thoſe things which are in cities inhabited; Firſt, hee ſaith, there ſhall be no more any voice of harpers, Chap. 18.22. muſicians, pipers and trumpeters heard in Rome, that is, all muſick ſhall ſurceaſe, which argueth an utter deſolation: For what inhabited cities are without muſick?

Secondly, hee ſaith, There ſhall be no craftsmen of what trade ſoever found in Rome, which argueth an utter deſolation: For what flouriſhing citie is without artificers?

Thirdly, he ſaith, No light of a candle ſhall any more ſhine in Rome, which argueth an utter deſolation: For what inhabited city is without candles?

Fourthly, he ſaith, No ſound of a mil-stone ſhall be heard in Rome, which doth argue an utter deſolation: For what city is without mils to grind their corn?

Laſtly, he ſaith, The voice of the bridegroom and of the bride ſhall be heard no more in Rome, which argueth an utter deſolation: For what citie is without bride and bridegroom? and without marriage for procreation ſake? Then I conclude from all this, that Rome ſhall fall finally, and come to utter deſtruction.

But behold yet a more plain and pregnant proofe, drawne from the pitifull mournings and moſt wofull lamentations of the kings of the earth, the merchants and the mariners, who all doe joyntly lament and mourn for the deſtruction and deſolation of Rome, crying, Alas, alas, Chap. 18.10. that great city Babylon, that mighty city: for in one houre is thy judgement come: in one houre ſo great riches are come to deſolation, in one houre ſhee is made deſolate. What can be more plainly and fully ſpoken to prove an utter deſolation of Rome? What can be more required then to have it ſet down in expreſs terms, as here we ſee? For now the holy Ghoſt uſeth no figure, no hardneſſe, no circumlocution, no obſcurity; but telleth us plainly, and thrice for failing, that Babylon, that is Rome, is made deſolate, is to come to deſolation.

Moreover, it is ſaid that the kings, V. 10, 15, 18. merchants and mariners ſhall ſtand afarre off for fear of her torment, and they ſhall weep and waile when they ſhall ſee the ſmoake of her burning; ſignifying that the torment and plague of Rome ſhall be ſo great, that kings, for all their might, ſhall not dare to come nigh to reſcue her: no, not the king of Spain with all his great might and power; he ſhall be fain to ſtand afarre off, or rather utterly to forſake her, weeping and wailing as well as others, for her moſt fearfull and unrecoverable deſtruction.

But we are to obſerve in all this, that the holy Ghoſt uſeth a figure or kind of ſpeech, which they call a Proſopopoeia, or faining of a perſon, whereby the Popiſh kings being dead and rotten, are brought in lamenting and bewailing the fall of Babylon, as if they were alive againe: or elſe it may be underſtood of Cardinals and Legates, which are even as kings upon the earth. But it cannot be underſtood of Chriſtian kings, for they ſhall be the inſtruments of God to pull down great Babylon, as we ſhall hear anon.

Furthermore, let us conſider the cauſes of this great lamentation for the deadly downfall of Babylon, by the Popiſh kings, merchants, and mariners. Firſt, the kings, they mourn and lament,Verſe 9. ſaith Saint John, becauſe they had committed fornication with the great whore of Babylon, and lived in pleaſure with her: that is, they have lived long with her in abominable idolatry, and pleaſed her that way, and therefore ſhe gave them diſpenſations to live in wantonneſſe and all carnall pleaſures, and even to doe what they liſt, ſpending their dayes in ſenſuality, and all kind of fleſhly delights.

Secondly, the merchants doe weep and waile,V. 12, 13, 14. becauſe no man buyeth their ware any more. Theſe merchants are not named, but they may eaſily be knowne by their wares, which the holy Ghoſt deſcribeth, to wit, that they be the Popiſh merchants, the ſhaven merchants, who are here brought in mourning and lamenting for the loſſe of their gaine. The Monks, Friars, and Prieſts cannot have that utterance of their wares that in times paſt they have had; their wares are now out of requeſt: their markets waxe dead, and they have cold takings. When theſe fellowes paſſe by the great Monaſteries and Abbeyes, and ſee them made ruinous heapes, and withall remember the fat revenues, the good cheer, the pleaſure and delight which ſometimes they have had in thoſe places, it cuts their hearts, and maketh them ſhake their heads at it, ſaying, Alas, alas, Verſe 16. that great city that was clothed in fine linnen, and purple, and ſcarlet, and gilded with gold, and precious ſtones and pearls; for in one hour ſo great riches are come to deſolation. Mark then, that the ruine of their great city, with all the pomp, pleaſure and riches thereof, is that which doth yet ſtick in their ſtomacks.

Thirdly, the mariners doe greatly mourn and lament for the loſſe of their profit and commodity. For while Rome had dominion over the kingdomes, and the Pope ruled over all, even us God upon the earth, there was nothing but trudging over the ſeas to Rome out of all Lands, and againe from thence: there was carrying and recarrying; inſomuch, that multitudes of mariners and ſhip-maſters were continually ſet on work, and gained greatly thereby. No marvell then though theſe mariners are brought in amongſt other friends of Rome, bewailing her deſtruction, even with duſt upon their heads, weeping, and crying, and ſaying, Alas, alas, that great city wherein were made rich all that had ſhips on the ſea by her coſtlineſſe: For in one houre ſhee is made deſolate. Thus wee ſee how the kings, and merchants, and mariners ſhall bewaile the utter ruine and great deſolation of Rome, for the loſſe of their pleaſure, their gain, and their profit!

Moreover, wee are to obſerve, that that which is ſpoken by the old Prophets, Iſaiah and Jeremiah, as touching the utter deſolation of old Babel, is applyed by Saint John no new Babel, which is Rome. Touching the Eaſterne Babylon, the Prophet ſaith thus: Babel, the glory of kingdomes, Iſa. 13.19. the beauty and pride of the Chaldeans, ſhall be as the deſtruction of God in Sodom and Gomorrah. It ſhall not be inhabited for ever, neither ſhall the Arabian pitch his tent there, neither ſhall the ſhepherds make their folds there. But Ziim ſhall lodge there, and their houſes ſhall be full of Ohim: Oſtriches ſhall dwell there, and the Satyrs ſhall dance there: that is, fairies, hobgoblins, night-ſpirits, and ſuch like; whereby is ſignified the utter deſolation of old Babylon. Chap. 18.2. Now Saint John applyeth all this to Rome, ſaying, Babylon, that great city, is become the habitation of Divels, and the hold of all ſoule ſpirits, and a cage of every unclean and hatefull bird: Noting hereby both the filthineſſe of Rome, and alſo her utter deſolation.

But now let us proceed to our laſt and greateſt argument, to prove the finall fall and utter deſtruction of Rome and all Romiſh power and authority. In the nineteenth chapter of this Prophecie our Lord Jeſus is deſcribed ſitting upon his white horſe, which is the miniſtery of the Goſpel, as hath before been proved, and is moſt gloriouſly brought in by Saint John, as grand 〈1 page duplicate〉〈1 page duplicate〉 Captain and Generall of the field, fighting with all his army againſt Antichriſt and his ſouldiers. S. John giveth him goodly names and titles,Chap. 19.12, 13, 14, &c. calling him the Word of God, the King of kings, and the Lord of lords: and ſaith, that hee hath a Name written that no man knew but himſelf; which is his infinite glory and majeſty.

And moreover, that his eyes were as a flame of fire, and on his head many crowns, and a ſharp ſword in his mouth, and clothed with his warlike garment dipt in bloud, and all his heavenly ſouldiers followed him upon white horſes: meaning thereby all Chriſtian kings, dukes, lords, nobles, captains, preachers and profeſſors of true religion.

This grand Captain, with all theſe worthy ſouldiers, ſaith Saint John, ſhall muſter together, and prepare themſelves to fight againſt the beaſt, and the falſe prophet, and all their forces; and at laſt hee ſeeth them joyn battell.Verſe 19. I ſaw (ſaith Saint John) the beast, and the kings of the earth, and their armies gathered together to make battell againſt him that ſate upon the white horſe, and against his army. Now all this is to be underſtood of the battels betwixt the Papiſts and the Proteſtants in theſe laſt dayes. But, may ſome man ſay, Who ſhall have the victory? What is the ſucceſſe? What is the iſſue? let us hear of that. The holy Ghoſt anſwereth,The Proteſtants ſhall have the day. that the beaſt and the falſe prophet were taken, foiled, and overcome; uſing a warlike phraſe, becauſe in the wars they uſe to take their greateſt Captains and Commanders alive, and to put them to their ranſomes. The like unto this we have in the ſeventh chapter, where Saint John telleth us, that when the Popiſh kings and potentates ſhall make war againſt Chriſt and his Goſpel, they ſhall have the like ſucceſſe unto this. For, ſaith hee, Theſe have one mind, Ch. 17.13, 14. and ſhall give their power and authority unto the beaſt, they ſhall fight with the Lamb, and the Lamb ſhall overcome them: for he is the Lord of lords, and King of kings.

But, may ſome man ſay, When the Leaders and Commanders of the Popiſh armies ſhall be taken captives and ſet at their ranſomes, what ſhall become of the inferiour Captains and ſouldiers? The holy Ghoſt anſwereth, that the remnant were ſlaine with the ſword of him that ſitteth upon the horſe: that is, they were put to the ſword, and all the fowles were filled full with their fleſh. And for this cauſe Saint John ſaith,Chap. 19.21. that he ſaw an Angel ſtand in the Sun, who cryed with a loud voice, ſaying to all the fowles that did fly by the middeſt of heaven, Come and gather your ſelves together unto the ſupper of the great God.

Now, to make this plain: We know, that they which proclaim any matter, ſeek ſome market-croſſe, or high place to ſtand in, where they may be heard: ſo this Angel, which proclaimeth the victory againſt Antichriſt, before any ſtroke be ſtrucken, becauſe of the certainty of it, ſtandeth in the Sun, as it were in the theater and middeſt of the world, as in a place moſt fit for the purpoſe, that hee may be heard throughout all the earth. Now this proclamation is directed to all the fowls of the ayr, to bid them to a ſupper, which is here called the ſupper of the great God. But it may be demanded, What cheer ſhall they have? The holy Ghoſt anſwereth,Verſe 18. that they ſhall eate the fleſh of Kings, and the fleſh of great Captains, and the fleſh of mighty men, and the fleſh of horſes, and of horſ-men, and the fleſh of all free-men, and bond-men, and of ſmall and great.

This wee know, that when men are ſlain in great numbers in the wars, their bodies lie ſcattered as meat for the fowls of the air. And therefore here all fowles are invited and bidden to a great ſupper made them by the great God, whoſe hand is in all this; their cheer and their dainties are reckoned up to be the fleſh of Kings and Captains, &c. Now out of this may be ſtrongly concluded, that hereafter in all time to come, when the armies of the Pope, which is the beaſt; the armies of the king of Spain, who hath given his power and authority unto the beaſt, and is his great upholder; when the armies of the Cardinall, his great confederate; when the armies of the Leaguers, his great adherents; yea, when all theſe, and all other Popiſh armies ſhall joyne and band themſelves together againſt the Chriſtian kings, and defenders of the Goſpel, they ſhall have a notable overthrow; inſomuch that their dead carcaſſes ſhall even cover the earth, and the fowles of the air ſhall come to their great ſupper, which the Lord of hoſts will make ready for them. For aſſuredly, and out of doubt, they that live, ſhall ſee the fulfilling of all this, and ſhall ſee the Popiſh armies goe down by heaps in all countries and kingdomes, and be made meat for the fowles of the air.The Popiſh armies ſhall go down by heaps. Chap. 16.6. Chap. 13.10. For the holy Ghoſt ſaith, They ſhall come to Armageddon; that is, the place where their armies ſhall be deſtroyed. And again, If any lead into captivity, hee ſhall go into captivity: If any kill with a ſword, he muſt be killed with a ſword. For as the Popiſh forces have in former times taken captive the people of God, and cruelly murthered them: ſo now the time draweth on apace, wherein themſelves ſhall be taken and put to the ſword.

And therefore now at laſt I conclude, that Rome ſhall fall finally, and come to utter deſtruction in this life. For as Rome did riſe up by degrees in this life, ſo Rome ſhall fall by degrees in this life: as Rome grew up to her full height and higheſt pitch in this life, ſo it ſhall come to her loweſt ebb and greateſt declination in this life: I meane, before the coming of Chriſt unto judgement. For the falling down of haile like talents upon the kingdome of the beaſt, ſhall be in this life: The extraordinary earth-quake upon the dominions of Antichriſt ſhall be in this life:Rome ſhall be utterly deſtroyed in this life. The coming of the Popiſh armies to Armageddon ſhall be in this life: The mourning of the kings, merchants, and mariners for the overthrow of Babylon ſhall be in this life: The great battell betwixt the beaſt and him that ſitteth upon the white horſe, ſhall be in this life, before the day of judgment: The powring forth of all the ſeven vials of Gods wrath upon the kingdome of the beaſt ſhall be even in this life. For it were an abſurd thing to ſay, any of theſe things ſhall be after this life; or to ſay that theſe things ſhall not be till the very coming of Chriſt; for they are all things to be effected here in this earth: and the holy Ghoſt doth deſcribe them as things to be done upon the face of the earth: for otherwiſe we could have ſmall comfort in any of theſe things, if they ſhould not be done here in earth, or if they ſhould all be deferred till the very coming of Chriſt, and in the meane time Antichriſt ſhall prevaile.

But it will be objected, that S. Paul ſaith, The Lord ſhall conſume Antichriſt with the ſpirit of his mouth and aboliſh him with the brightneſſe of his coming: 2 Theſ. 2. Therefore before his coming he ſhall not be utterly aboliſhed. True it is indeed,An objection anſwered. he ſhall not utterly be cut off in all his members, till the very coming of Chriſt: For there will be ſome Papiſts remaining in all countries, even unto the end; there be ſome, nay, many, that will carry the beaſts mark even untill the laſt day. But the holy Ghoſt in this Prophecie ſpeaketh of the revolting and falling away of kingdomes and countries from the See of Rome; whereby it ſhall come to paſſe, that it ſhall be exceedingly weakned, and brought ſo low, that the kings of the earth ſhall eaſily take it; or, as the holy Ghoſt ſpeaketh,Chap. 16.26. ſhall eaſily paſſe over, their Euphrates being dryed up, and enter their Babylon. But then, will ſome man ſay, Shall there be no Pope at all a little before the coming of Chriſt? I anſwer, and not I, but the holy Ghoſt for me; hee ſhall be a poor Pope, a naked Pope,Chap. 17.16. The Pope ſhall bee brought very low. 2 Sam. 3. a deſolate Pope, a Pope whoſe fleſh ſhall be torn, whoſe fleſh ſhall wither, as we ſhall hear anon: Hee ſhall be ſuch a Pope, as Iſhboſheth was a King, when Abner and all Iſrael fell away from him. He ſhall be ſuch a Pope as the king of Portugal is a king.

But it will be objected, How know you this? are you a prophet? can you fore-tell of things to come? I anſwer, Saint John was a Prophet, and indued with a Propheticall ſpirit in this matter of his viſions and revelations; and I ſpeak no more then Saint John hath ſet down. And therefore I hope I ſpeak within my compaſſe: for I doe but relate Saint Johns words, and explain them in ſuch meaſure as I am able.

This Prophecie doth plainly declare, that Babylon ſhall fall, Rome ſhall come down, the Pope ſhall never be eſteemed again: and I do beleeve it to be ſo; I beleeve God, I beleeve his word, I beleeve all that is ſpoken in Scripture, and I do indeavour to perſwade others alſo. For ſith the holy Ghoſt hath ſo plainly and ſo fully fore-told it, why ſhould we not beleeve it? why are wee ſo ſlow to beleeve all that is written in the Scriptures? Hath God ſpoken it, and ſhall it not come to paſſe? ſhall any jot of his word fail? ſhall we think he jeſteth with us, when he doth ſo often and ſo ſeriouſly tell us of the downe fall of Rome? Surely, ſurely, the cauſe why men are not fully perſwaded of the finall fall of Rome, is, becauſe they do not diligently peruſe this book of the Apocalypſe. But let them be ſtudious and diligent in this book, and they ſhall be out of all doubt, that Rome is the great whore of Babylon, that the Pope is Antichriſt, and the Papacy the beaſt.

But now, me thinketh, I hear ſome men ſay, How is it like that Popery ſhall fall down more and more here among us, ſith it hath ſo many friends, backers and upholders, and ſeemeth to gather ſtrength, and make an head again? I anſwer, that all is but a lightning before death. I anſwer, that all is but the ſtopping of a water-brook, or making a dam overthwart it, which will cauſe it to ſwell more, and to break over with great violence. I anſwer, that all is no more then is fore-told, that the Jeſuits ſhall come forth like frogs out of their puddles and mariſh grounds, and keep a croaking for a time, till they have croaked their own deſtruction and many others. For they ſhall never ſet Popery here in England, to ſtand and continue, do what they can. I muſt needs confeſſe, that our ſins being ſo horrible and outragious as they are, and being grown to ſuch an height and ripeneſſe, doe deſerve ſome fearfull vengeance, and that God hath a juſt controverſie againſt us, as ſometimes hee had againſt Iſrael, Hoſ. 4. becauſe there was no mercy, nor truth, nor knowledge of God in the land: but ſwearing, lying, killing, ſtealing, and whoring, and bloud toucheth bloud, and therefore ſaith God, The land ſhall mourn, &c. But yet I hope for his covenant ſake, for his great mercies ſake, for his names ſake, for his glory ſake, and for his Churches ſake, he will be gracious and favourable unto us, and not bring upon us that vengeance which our ſins have deſerved: or at leaſt wiſe though he correct us, as indeed he hath juſt cauſe, and we may juſtly fear it; yet hee will doe it in mercy for our amendment, and not in wrath to our deſtruction, as hee ſaith by his Prophet: I will not utterly deſtroy thee, Jer. 30.11. & 46.28. & 10.24. but I will correct thee by judgment, and not utterly cut thee off. But howſoever it ſhall pleaſe the moſt wiſe God to deale with us, yet this I ſay, and am perſwaded of, that Popery ſhall never be eſtabliſhed again in this kingdom: my reaſon is, becauſe the everlaſting Goſpel carried abroad by the Angel that flyeth in the middeſt of heaven, ſhall ſpread ſtill more and more throughout all the kingdomes of Europe, as appeareth, chap. 14. v. 6. for otherwiſe how ſhall Rome fall? how ſhall the Jewes ever be converted?Rom. 11.24. how ſhall fire come down from heaven, and devoure both Gog and Magog, Chap. 19. as the holy Ghoſt fore-telleth ſhall come to paſſe, and as we ſhall hear more anon? Moreover, S. John telleth us plainly,Chap. 10.1. that in theſe last dayes the Goſpel ſhall be preached to many people, and nations, and tongues, and to many kings. And further hee ſaith, that in this age wherein we live, many ſhall renounce idolatry, repent, and give glory to the God of heaven. But ſome man may ſay, How prove you that this kingdome is one of them which Saint John ſpeaketh of, and which hee meaneth, wherein the Goſpel ſhall be preached unto the end of the world? I anſwer, that it is proved out of the ſeventeenth chapter of this Prophecie, where the holy Ghoſt telleth us flatly, that thoſe ten kingdomes of Europe which had a long time been the ten horns and ſtrength of the beast, Chap. 19.13. and being of one mind, had given their power and authority unto the beaſt, ſhould now in theſe laſt dayes riſe up againſt the whore of Babylon, Verſe 16. make war againſt her, hate her, and make her deſolate.

But this kingdome is one of thoſe ten hornes, and one of thoſe ten kingdomes which a long time had given her power and authority to the beaſt. Therefore as this kingdome hath happily begun to hate the whore, and to make her deſolate and naked; ſo undoubtedly ſhe ſhall continue unto the end of the world.England & other kingdoms which have forſaken the beaſt, ſhal ſo continue unto the end of the world. For if this kingdome, and other kingdomes which now hate the whore, doe not continue, how ſhall ſhe be made deſolate and naked, &c.? Then it ſhould ſeem, the beaſt ſhall revive and recover himſelfe again, and ſo St. John ſhall be found a falſe Prophet. But God is true, and all men are lyers; and St. John ſhall be found a true Prophet: and therefore theſe kingdoms of Europe which have begun to hate the whore, ſhall continue, and never give her over, till (as the holy Ghoſt ſaith) they have eaten her fleſh, and burnt her with fire; that is, till they have utterly devoured her. But here it will be objected, that in the latter dayes iniquity ſhall have the upper hand. I anſwer, firſt, that I find no ſuch place of Scripture. But this I find, that our Lord Jeſus fore-telleth his diſciples, that very ſhortly after his death and reſurrection, many ſeducers and falſe teachers ſhould ariſe, which ſhould deceive many, and draw them away from the love of the Goſpel: and, ſaith he,Mat. 24.12. becauſe iniquity ſhall be increaſed, the love of many ſhall be cold. But this ſpeech of our Saviour doth not properly concern our times: but yet it muſt needs be granted, that the wicked ſhall wax worſe and worſe, and the world ſhall not amend, but ſtill be worſe and worſe, and grow to a greater height and ripeneſſe of ſin, as appeareth in this Prophecie. Yet for all this, we muſt note withall, that the number of true beleevers in thoſe laſt daies ſhall be very many,Ch. 11.1, 11, 13. as this book doth alſo teach. But it may be objected, How can this geare ſtand together, that in the laſt dayes there ſhall be multitudes and millions of reprobates, and moſt wicked and abominable perſons, and yet withall, a great increaſe of true beleevers? I anſwer, that the world will be alwaies like it ſelfe, impious and unbeleeving. But the Church ſhall purely worſhip God, and that with daily increaſing even unto the end. But now, me thinketh, I heare ſome man ſay, What likelyhood is there of all this which you write touching the overthrow of Rome? Doe wee not ſee, that Rome is yet ſtrong? Doth not Italy, Spaine, the greateſt part of France, and Netherland, and Germany ſtand for her defence? Hath not the whore ſtill many and great bearers and upholders? What likelyhood is there then that ever ſhe ſhall be brought ſo low as you ſpeak of? I anſwer, that in this caſe wee muſt not ask the queſtion,We may not ſay, What likelihood is there of this? What likelyhood? Wee muſt not conſult with fleſh and bloud: wee muſt not take counſell of humane reaſon: For God is marvellous in his devices, and when he hath once decreed and determined of any future event, hee will compaſſe it by means far ſurpaſſing all humane reach and capacity; yea, by ſuch plots and devices, as mans wit could never have once dreamed of. For hee hath all means in heaven and earth in his hands, and is admirable in all his proceedings: and therefore wee may not ask this queſtion, What likelyhood, or how can it be, or how can it poſſibly come to paſſe? What likelyhood was there an hundred yeeres paſt, when Rome was in her delight, and all the kingdomes of Europe ſtood for her, that ever ſhe ſhould have been forſaken of ſo many of her old friends, as at this day ſhe is? What likelyhood was there, that when the Pope could command the Emperor, and all the Kings of Europe, and their kingdomes, that ever hee ſhould have been brought ſo low as at this day he is, God be thanked? What likelyhood was there that ever poor Martin Luther ſhould ſtand out with the everlaſting Goſpel in his mouth againſt the Pope, Emperor, and as it were, the whole world, and yet die in his bed in a good old age? What likelyhood was there that King Henry the eighth, of famous memory, ſhould renounce Rome, oppoſe himſefe againſt the Pope, and ſuppreſſe the Abbeye • , Priories, and Monaſteries in this kingdom, and take their lands and livings into his owne hands? Therefore I conclude, that when God hath decreed the utter overthrow of Rome, wee muſt not ask this queſtion, How can it be? or which way ſhall it be brought about? For the Scriptures do teach, that God in all ages hath done the greateſt exploits, either by himſelfe alone without means, or elſe by weak means, or contrary to all means.

2 Chron. 20.By himſelfe, without meanes, hee overthrew the Moabites, Amorites, and them of Mount Seir, which made war against good king Jehoſaphat.

Exod. 14.By himſelfe he destroyed Pharaoh and his army in the red ſea.

Joſh 6.By himſelfe hee overthrew Jericho that great city.

2 King. 19.By himſelfe he ſlew the huge army of the Aſſyrians that made war againſt Ezekias.

2 Chro. 14.By himſelfe he ſmote the great and dreadfull army of the Ethiopians before Aſa, and before Judah.

2 King 6.By himſelfe hee ſmote the Syrians, which beſieged Dothan, the citie where the Prophet Eliſha was.

Judg. 7.By weak meanes he overthrew the innumerable army of the Midianites, even by Gideons three hundred.

By weak meanes hee ſlew a garriſon of the Philiſtims,1 Sam. 14. even by Jonathan and his armour-bearer.

By weake means hee overthrew the kings of Sodom, and thereabouts,Gen. 1 • . even by Abraham and his family.

He overthrew Goliah by David: 1 Sam. 17. Judg. 4. Judg. 6. Siſera by Jael: Abimelech by a woman.

Contrary to means, hee ſaved the three childrenDan. 3. from burning, being in the fire.

Contrary to means,Jonas 2. he ſaved Jonas from drowning, being caſt into the ſea.

Contrary to means,Dan. 6. he preſerved Daniel from devouring, being caſt into the lions den.

Contrary to means,Exod. 14. hee kept the Iſraelites from drowning being in the bottome of the ſea.

Contrary to meanes and all expectation,Joſh. 1 • . hee cauſed the Sun to ſtand ſtill at noon day, whilest hee overthrew the five kings of Canaan by Joſhua.

Therefore I conclude, that foraſmuch as God in a • l ages hath effected the moſt ſtrange and admirable things,The 〈◊〉 overthrow of Rome concluded of. either by himſelf without means, or by very weak means, or contrary to all means, • herefore it is in vain to ask this queſtion, How, or by what means ſhall Rome be deſtroyed? For it is enough for us to know that it ſhall be deſtroyed, and come to utter deſolation. And in my judgment the holy Ghoſt hath ſo often and plainly affirmed this, that no man ſhould any more make any doubt of it, or once call it into queſtion. For what can be more plain,Chapt. 14.8. Chapt. 16.2. Chapt. 17.8. Chap. 17.11. Chap. 18.21. Chap. 18.8. then to ſay, Rome is fallen: Rome ſhall fall. Great hail-stones like talents ſhall fall upon it. It ſhall goe to perdition. It ſhall fall to deſtruction. It ſhall be caſt downe like a great mil-ſtone into the bottome of the ſea. It ſhall be burnt with fire. Chap. 17.16. Chap. 18.22. It ſhall be made deſolate and naked. It ſhall be without inhabitants. All the Popiſh ſort,Chap. 18.9. both high and low, ſhall with great mourning and lamenting bewaile the deſolation thereof. Chap. 16.16. Their armies ſhall come to Armageddon. Chap. 19.28. The beaſt and the falſe prophet ſhall be taken, and their Captains and ſouldiers ſlain by infinite heapes, and their carcaſſes made meat for the fowles of the air? If all this be not plain enough, I cannot tell what can be plaine enough. True it is indeed, the holy Ghoſt doth not name Rome; but it is apparant by the circumſtances, that all theſe places muſt needs be underſtood of Rome, of Romiſh power, and of th • • omiſh armies. For there can no other ſound ſenſe be given of them, as all divine writers and interpreters doe affirme, both new and old. And therefore I conclude, that Saint John in this prophecie could not ſpeak more plainly, except hee ſhould have named Rome; for hee nameth Babylon; he nameth the great city which then reigned over the kings of the earth; he nameth the city ſituate upon ſeven hils; he nameth the city which had ſeven ſeverall governments: And therefore out of all doubt he meaneth Rome. Well then, ſith it is ſo, that Rome, and all Romiſh power and authority ſhall fall flat down, and come to utter deſtruction and deſolation in this life, let all men take heed how they joyn with Rome, how they joyn with the Romiſh Church, and how they receive the beaſts mark: for aſſuredly they ſhall all be deſtroyed together, both in this life and that which is to come, as wee ſhall hear by and by.

Let all the wiſe men therefore, and all ſuch as have any care of their ſalvation, follow the wholeſome counſell and advice of the holy Ghoſt, which ſaith,Chap. 18.4, 5. Go out of her my people, that yee be not partakers of her ſins, and that ye receive not of her plagues: for her ſins are come up to heaven, and God hath remembred her iniquities. Our only wiſdome then will be to ſeparate our ſelves from the whore of Babylon, that is, from the Church of Rome, and to joyne our ſelves with all ſpeed unto the Church of God; that is, the Church of the Proteſtants; for this ſhall ſtand and flouriſh, the other ſhall fall down and periſh.

But what then, ſhall we be ſorry for the fall of Babylon, Gods people are to rejoice in the overthrow of Rome. Chap. 18.20. and the ruine of Rome? No, no, the holy Ghoſt counſelleth us greatly to rejoyce in her deſtruction and overthrow, ſaying, O heavens rejoyce over her, and ye holy Apostles and Prophets, becauſe God hath given you judgement on her. Wee are therefore to be ſo far from mourning and lamenting for the deſolation of Rome, the kings, merchants, mariners, and other her friends, as that it ought to be the very joy and rejoycing of our hearts: For Saint John ſaith, that not onely the holy Angels, Prophets, Apoſtles and Martyrs ſhall rejoyce at the deſtruction of Rome; but alſo all the Saints, and all the whole body of the Church. And therefore he ſaith, that after the utter overthrow of Rome, Chap. 19.1, 2. Hee heard a great voyce of a great multitude in heaven, ſaying, Hallelujah, that is, praiſe yee the Lord; for hee hath condemned the great whore, which did corrupt the earth with her fornication, and hath avenged the bloud of his ſervants ſhed by her hand. And againe, ſaith Saint John, they ſaid, Hallelujah, Hallelujah, Hallelujah, thrice together, thereby expreſſing the great joy and thankſgiving for the deſtruction and overthrow of the great whore: and even ſo ought all that love God, that love the Church, and that love the truth, greatly to rejoyce in the deſtruction of Rome, becauſe this monſter ſhall no longer oppreſſe the Iſrael of God. And ſure it is, that the more zealous and godly that a man is, the more hee will rejoyce at the deſtruction of Popery: for a man cannot love God and his Church, that doth not laugh in the deſtruction of that Antichriſtian and bloudy kingdome. Let no man here ſay, This is cruelty, this is want of charity, and want of pity, to laugh in the deſtruction of any, or to rejoyce at other mens harmes. But the moſt wiſe God ſaith,Chap. 8.6. Reward her even as ſhee rewarded you, and give her double according to her works; and in the cup that ſhee hath filled to you, fill her the double. In as much as ſhee glorified her ſelfe, and lived in pleaſure, ſo much give yee to her torment and ſorrow. And therefore I affirme, that no man ought to be moved with any compaſſion or pitie for the overthrow of Rome: But herein that ſaying of the Prophet is true:Pſal. 137.9. Bleſſed is hee that taketh and daſheth her children against the ſtones. And again, Bend thy bow, Jer. 50.14. ſhoot at her, ſ • are no arrowes: for ſhee hath ſinned againſt the Lord. Moreover wee are to obſerve, that foraſmuch as the Lord willeth and commandeth all men to reward Rome as ſhe hath rewarded us, and to give her double according to her works, therefore we ought every one of us, as much as in him lieth, and as his calling will bear, to doe his uttermoſt to pull down Rome; the Magiſtrate by the ſword, the Miniſter by the word, and the people by their prayers. For even Chriſtian Kings and Princes, and all the Nobles of the earth muſt not be negligent to fight againſt Rome: For herein that ſaying is true,Jer. 48.10. Curſed is hee that doth the work of the Lord negligently, and curſed is hee that keepeth back his ſword from bloud. For this cauſe I doe, upon my knees, night and day moſt humbly and inſtantly intreat the God of heaven, that as he hath put into the heart of our moſt gracious and excellent King to hate the whore of Babylon, and to be his greateſt inſtrument in the whole world for the weakning and overturning of Rome, and the defence of his moſt glorious Goſpel (which is his crowne and glory in all the Churches, and his great renown in all Chriſtian kingdomes) ſo hee may conſtantly continue, and never ceaſe drawing out the ſword of juſtice, till he have utterly rooted out of his dominions all the curſed crew of Popiſh Jebuſites, and all ſuch as have received the beaſts mark, and eſpecially the Jeſuites and ſeminary Prieſts, which are the Divels brokers, the Popes agents, and the King of Spaines factors in all kingdomes. Here alſo I do moſt humbly, even upon my knees, with dropping eyes, yea, if it were poſſible, with tears of blood, beſeech and intreat the learned and reverend Fathers of our Church, that they would bend all their power and authority, with all their might and maine againſt the Romiſh ſtrumpet; and the rather, becauſe in theſe daies ſhe ſeemeth to make a head again, having ſo many and great favourers, that ſhe and her complices dare perk with their nebs, and very boldly and confidently prate of a toleration.

Here alſo I doe moſt humbly and earneſtly intreate all my learned and godly brethren, the Miniſters and Preachers of this Church of England, that in all their publick teachings and private proceedings, they would make ſtrong oppoſition againſt Rome, and Romiſh religion. And I beſeech the God of gods, that we may all joyn together with united forces, to march on valiantly againſt the armies of Antichriſt, and to ſpread the everlaſting Goſpel far and neer, to the utter overturning and beating down of this weſtern Babylon; and that howſoever wee may amongſt our ſelves differ in judgement in ſome things; yet that there might be no breach of love, nor alienation of affection amongſt us, but that wee may all goe together hand in hand, and arme in arme to preach Gods everlaſting truth, and to ſet our ſelves againſt the common adverſaries. For if that we will not ſet our ſelves againſt them, yet they will be ſure to ſet themſelves againſt us. And thus much concerning the third main point, which is the finall fall and deſtruction of Rome, even in this world.

Now it followeth to ſpeak of the fourth main point; which is, By whom, and when Rome ſhall be overthrowne. But for the better underſtanding of this point, concerning the perſons that ſhall overthrow Rome, wee are to obſerve, that Saint John deſcribeth the whore of Babylon ſitting upon a ſcarlet coloured beaſt, Chap. 17.4. having ſeven heads and ten horns, whereby is meant the Roman Monarchy, as hath been ſhewed before. After this the Angel expoundeth unto John, what the heads and horns of the beaſt mean, and ſaith, that the ten horns are ten kings, Verſe 12. or kingdomes, which yet have not received a kingdome, but ſhall receive power as kings at an houre with the beaſt.

The ſenſe is, that theſe ten kingdomes had not received ſuch power and authority under the Emperors, as they ſhould under the Popes, for there was great difference in theſe kingdoms under the Popes, from that which they had been under the Emperors. For they received far greater power, and they carried another mind toward the Papacy, then the nations did before toward the Empire: for they did ſubmit themſelves to the Papacy for conſcience and love, even as to the holy Church, which they never did to the Empire.

And this is the reaſon why the holy Ghoſt ſaith, They had not received a kingdome, but ſhould receive power as kings at an houre with the beaſt. Which is not to be underſtood ſimply, but after a ſort; for they had received kingdomes under the Emperors, but not in ſuch ſort as afterward they did under the Popes. For the Roman Monarchy under the dominion of the Popes was in his greateſt height and altitude, and the Kings of Europe grew up together with the Papacy in power, might, and dominion. And Saint John addeth,Chap. 17.13. that theſe ten kings or kingdomes were all of one mind, and did give their power and authority unto the beast: that is, they did with might and main labour to uphold the Babylonicall ſtrumpet. But the Angel telleth John flatly, that the ten horns, that is, the ten kingdomes of the Empire, which before had given their names, their power, and authority to the beaſt, to uphold her and defend her, ſhould now in theſe laſt dayes all change their mindes, and turne againſt her. For, ſaith the Angel to John, Chap. 17.36. The ten hornes which thou ſaweſt upon the beaſt, are they which ſhall hate the whore, and make her deſolate, and naked, and ſhall eat up her fleſh, and burn her with fire. Here then it doth plainly appeare, who they be that ſhall overthrow Rome, and by whom it ſhall be deſtroyed: to wit, by the ten kings of Europe, or kingdomes of Europe, which ſome very learned do reckon up to be theſe, England, Scotland, Germany, France, Spaine, Denmarke, Sweveland, Poland, Ruſsia, and Hungary. If the holy Ghoſt by the ten horns do not meane a definite number, that is, juſt ten: yet aſſuredly he meaneth all the kingdoms of Europe, and whatſoever elſe did once uphold the beaſt. Saint Johns words are plaine, that theſe kingdomes which took part with the beaſt, ſhall take againſt her, and pull her down: But we know, that all the kingdomes of Europe did take part with her: Therefore it followeth, that all the kingdomes of Europe ſhall take againſt her. And therefore it is very probable, that in timeIt is probable that France, Spain, and Italy ſhal forſake the whore. France, Spaine, and Italy ſhall turn againſt the beaſt. Wee know that the reſt of the kingdomes are already turned againſt the beaſt, and the beaſt hath loſt ſeven of his horns, the eighth, which is France, beginneth to be ſomewhat looſe, and to ſhake a little, which if it fall off, the reſt will follow after apace. The reaſon why the kingdoms which were ſubject to the Roman Empire are compared to horns, is, becauſe that as hornes are the ſtrength and defence of a beaſt, wherewith alſo hee puſheth down other creatures; ſo the ſtrength and defence of the Roman Empire and the Papacy was in the kingdomes which were ſubject unto them, and took part with them; whereby alſo they did mightily puſh at other nations and kingdomes.

Moreover, we are to obſerve, that whereas Saint John ſaith, the ſame horns which did uphold and defend the whore, ſhall pull her down; it is not to be underſtood of the ſame men, but of their ſucceſſours in the ſame kingdomes. For the king of England, Scotland, Denmarke, Polonia, and other countries, which gave their power and authority unto the beaſt, are dead and gone. And if we reſpect the perſons of men, thoſe which ſucceed them now in theſe kingdomes, and pull downe the whore, are other perſons; but becauſe they ſucceed, and governe in theſe kingdomes, they are ſaid to be thoſe ten hornes of the beaſt. Then thus it is; theſe ten kings which now hate the harlot, are called the ten horns of the beaſt, not becauſe they be any defence and ſtrength unto him, but becauſe they ſit upon the ſame thrones of their anceſters, which did uphold and maintaine him. But this one thing is very cleer and apparant out of the interpretation of the Angel, that the ſame kingdomes which have maintained Popery, ſhall put it down, as we ſee already fulfilled in England, Scotland, Denmarke, and the reſt which have imbraced the Goſpel. And it is very likely, that the other kingdomes which as yet have not imbraced the Goſpel, ſhall in Gods good time imbrace it. For this ſeemeth unto me to be a very good argument, taken from the words of the interpreting Angel: Thoſe ten kingdomes which have upheld Rome, ſhall pull downe Rome: But France, Spaine, and Italy have upheld, and doe uphold Rome: Therefore France, Spaine, and Italy ſhall pull down Rome. To this may be added for confirmation,Chap. 14.6. that the everlaſting Goſpel ſhall be preached in theſe last dayes to every nation, and kindred, and tongue, and people. Which I underſtand of all the nations of Europe which were ſubject to the Roman Empire and the Papacy.

And further, that the holy Ghoſt ſaith, that the preachers of the Goſpel from Luthers time, ſhall publiſh Gods truth among people, and nations, and tongues, and many kings: which I underſtand as before.

I am not ignorant that ſome good Divines make it doubtfull whether Rome ſhall be overthrown by the kings of Europe only, or by the Turk alſo, and the kings of the eaſt. For mine own part, I dare not reſolutely determine of it, being a thing to come, but the event ſhall declare, and they that live ſhall one day ſee it. It may be the Turk and the Eaſterne Princes may have ſome hand in this buſineſſe: for the Roman Monarchy did ſtretch farre that way when it was in his higheſt elevation. But that which is alledged of the drying up of the waters of Euphrates, Chap. 16.11. that the way of the kings of the Eaſt might be prepared, proveth nothing; becauſe it is an alluſion to Darius and Cyrus, which were kings of the Eaſt, and took old Babylon, by drying up the waters of Euphrates, and leading over their armies, as wee have heard before. I doe thus then reſolve and conclude, that the Turke and the Eaſterne kings may happily have ſome ſtroke in this work:The kings of Europe ſhall overthrow Rome. but it ſeemeth moſt probable unto mee, that the kings of Europe ſhall be the greateſt agents in this action. For the words are plain, that the kings of the earth which ſometimes were ſubject to that monſtrous beaſt, ſhould now at laſt ſhake off the yoke of her ſervitude, and withdraw the obedience of their ſubjects from her, and ſhall hate and abhor the harlot of Rome, and ſhould make her deſolate, by withdrawing their ſubjects from her obedience; and naked, by ſpoyling her of her treaſures; and ſhall eat her fleſh, Chap. 17.1. and tear her in pieces, for very hatred; and burn her with fire, that is, bring her to utter deſtruction.

So that ſhe which before at her pleaſure might command all princes to begin war, to ceaſe from war, to defend her quarrels, and to annoy her enemies, now is glad to flatter a few ſeduced Princes to take her part, that ſhee be not utterly forſaken of all men whatſoever: Or elſe to practiſe by treaſon and treacherie, ſuborning the Jeſuites, thoſe rogues and vagabonds, to ſtirre up tumults amongſt the people, and to trouble godly eſtates and commonwealths that deſpiſe her dominion; but aſſuredly without all hope ever to recover her ancient tyranny. But here it may be objected, that the preaching of the Goſpel is the greateſt and ſtrongeſt meanes to overthrow Babylon. And therefore how can it be done by the Chriſtian Princes? I anſwer, that it is true indeed, that of all other meanes, the Goſpel is the ſtrongeſt; but the thing is this: Firſt, the Goſpel being ſet abroach, ſhall detect and diſcover the whore of Rome, and all her abominable doctrine and filthineſſe, which the Chriſtian Princes eſpying, ſhall renounce her, make warre upon her, and ſlay in the field thouſand thouſands of her ſouldiers, as we heard before. And hitherto concerning the perſons that ſhall overthrow Rome.

Now it followeth to ſpeak of the time when it ſhall be deſtroyed: which of all the reſt is a thing moſt hard to be decided. For the holy Ghoſt ſaith,Job 24.1. Why ſhould not the times be hid of the Almighty; ſo as thoſe which know him, ſhould not fore ſee the times appointed of him? Dan. 12.9. And againe, the words are cloſed and ſealed up, untill the time determined. And againe,Acts 1.7. It is not for you to know the times or the ſeaſons which the Father hath put into his owne power. Yet even in this point I will, by Gods aſſiſtance, ſet downe ſo much as is revealed, and ſo much as God hath given me to ſee. Firſt, I doe confeſſe, that God in his word hath ſet downe a juſt period, and preciſe determination of all the greateſt afflictions and perſecutions that ever came to his Church before the coming of his Sonne in the fleſh, for the comfort thereof; as that of Egypt, after the expiration of four hundred and thirty yeers: that of Babylon, after the date of ſeventy yeers:Dan. 8. that of the Medes and Perſians, after the determination of an hundred and thirty yeers: that of Alexanders ſtate,Dan. 11. after ſix yeers: that of Magog and Egypt, after 249 yeers. So likewiſe that of Chriſts death and reſurrection after ſeventy ſevens, or ſeventy weekes, which make 490. yeers,Dan. 9.42. as the Angel Gabriel foretold unto the Prophet Daniel. But concerning the juſt period and preciſe determinations of the perſecutions of the Church ſince Chriſt, by the Roman Empire and the Papacy, we find not the like ſet down: and hereof there may be two reaſons yeelded. Firſt, becauſe the Church of the Jewes was not under ſo cleer and precious promiſes as wee are, therefore it was needfull, for the better ſtrengthening of their hope, and comfort in afflictions, that they ſhould know the very time determined: but becauſe the Church of the Chriſtians liveth under moſt cleer and comfortable promiſes of deliverance, therefore God according to his deep wiſdome would have our faith exerciſed in an aſſured expectation of the accompliſhment thereof, though the preciſe time be concealed. Another reaſon may be this: the utter overthrow of Rome falleth out to be but a little before the coming of Chriſt to judgement, as appeareth in this Prophecie. Now then, if we knew the day or yeer certainly when Rome ſhould fall finally, it would give us too much light unto the knowledge of the laſt day, which God in great wiſdome hath of purpoſe hid from the knowledge of all men, yea, and of Angels. I know right well, that a certain learned Writer doth preciſely determine the utter deſtruction of Rome to fall out in the yeer of our Lord 1639.Napier in Apoc. 14. pag. 183. But by the favour of ſo excellent a man be it ſpoken, I ſee no ſufficient ground thereof. But touching this matter, of the time of Romes finall fall, I will deliver mine opinion, and my reaſons, ſubmitting my ſelfe to the judgement of the learned: for I would be loth in this or any other thing to goe beyond my compaſſe, or paſſe the bounds of modeſty and humility, and therefore do refer all to be tried by the ſhekel of the ſanctuary.

I doe therefore thus judge, that the utter overthrow of Rome ſhall be in this age, I mean within the age of man: my reaſon is this: Wee in this age live under the opening of the ſeventh ſeale, the blowing of the ſixth trumpet, and the powring forth of the ſixth viall. For the firſt, it is manifeſt, becauſe the opening of the ſeventh ſeale containeth all things that ſhall fall out to the end of the world: as hath been proved and ſhewed before. For the blowing of the ſixth trumpet, that is alſo plaine, becauſe under the blowing thereof the little Book was opened,Chap. •• . and the Goſpel preached, as wee ſee in this age.Chap. 10.2, 10, 11. For the powring downe of the ſixth viall of Gods wrath, that alſo is moſt cleer, becauſe thereupon the great river Euphrates dryeth up, and the Jeſuites are ſent out to ſolicite the kings of the earth to battell againſt the Church, as wee ſee fulfilled in theſe our dayes. Then I reaſon thus;Chap. 14 6, 8. Rome muſt fall downe finally in that age wherein the little Book is opened, and the everlaſting Goſpel preached: But in this age the little Book is opened, and the everlaſting Goſpel preached: Therefore in this age Rome muſt fall downe finally. And again, I reaſon thus:Chap. 16.16. Rome muſt fall down finally in that age wherein the river Euphrates, that is, the fortification of Rome dryeth up, and the Jeſuites are ſent forth to ſtop the leak thereof: But all this falleth our in this age, as wee ſee with our eyes: Therefore in this age Rome ſhall fall downe finally.It is very probable that Rome ſhall fall finally in this age. The reaſon of the propoſition is, for in this age the Popiſh armies ſhall come to Armageddon.

Moreover, this I ſay, and not I, but the Lord, when the ſeventh Angel bloweth the ſeventh trumpet, then cometh the end of the world: But the ſixth Angel hath ſounded the ſixth trumpet long agoe, as appeareth by the effects: Therefore it cannot be long ere the ſeventh Angel blow: But Rome muſt fall downe finally before the ſeventh Angel blow, as hath been ſhewed before: Therefore the utter fall of Rome cannot be long deferred.

I do not determine either of day, moneth, or yeer, becauſe it is not revealed. But I gheſs at an age, becauſe the holy Ghoſt pointeth us unto an agent.

If any man ſee further I will eaſily yeeld unto him, & thank God for light.But all theſe things I ſet downe for the comfort of Gods Church, not deſiring to underſtand above that which is meet to underſtand: but to underſtand according to ſobriety.

Now it reſteth to ſpeake of the laſt main point, which is the cauſes of Romes utter ruine and overthrow: which firſt of all are ſet down foure ſeverall times for failing,Chap. 14.8. Chap. 18.3. Chap. 19.3. Chap. 17.2. to be becauſe ſhe made all nations drunk with the wine of the wrath of her fornication.

They which outwardly make others drunk, or commit fornication with others, are worthy to be ſeverely puniſhed.

How much ſorer puniſhment are they worthy of which doe the ſame ſpiritually? and therefore wo be to Rome.

Another cauſe of the deſtruction of Rome, Chap. 16.6. Chap. 18.24. The cauſes of Romes utter downfall. is, for that ſhe hath ſhed the bloud of all the Prophets, Martyrs, and Saints, as it is written, In thee was found the bloud of the Prophets, and of the Saints, and of all that were ſlaine upon the earth. What is hee worthy to have that is a moſt cruel bloud-ſucker? nay, what is hee worthy to have that ſhall murther a kings children? yea, that ſhall murther his eldeſt ſon, and heir apparant to the crown?

But Rome hath murthered thouſands of the King of heavens children: yea, Rome hath murthered the great heire of heaven and earth, I meane, the very Son of God:Chap. 11.8. (for Chriſt was put to death by the Roman power and authority, and by a Roman Judge, as before hath been ſhewed:) Therfore let all men judge what Rome is worthy to have. Moreover, Saint John telleth us,Chap. 18.23. that Rome with her inchantments hath deceived all nations. Then let the matter be referred to the judgment of any indifferent man, to determine and ſet downe what puniſhment ſorcerers and inchanters are worthy of; eſpecially ſpirituall ſorcerers and inchanters. Beſides all this, the holy Ghoſt ſaith,Chap. 18. • . that Rome is the habitation of Divels, and the hold of all foule ſpirits, and a cage of every unclean and hatefull bird. What thinke you is like to come of an habitation of Divels? What trow yee will be the end of a ſhoale of foule fiends, and a company of moſt ugly monſtrous hel-cats? What is like to become of a cage of howlets, ravens and vultures; yea, a neſt of vipers, toads, ſnakes, adders, cockatrices, and all the moſt ſtinging ſerpents, and venemous vermine in the world? What will be the end of pild Prieſts, filthy Friers, mangy Monks, rogning Jeſuites? Are not theſe a cage of unclean birds? What do they ſtudy? what do they plot? what doe they practiſe every day, but ſeditions, perjuries, murthers, conſpiracies, treacheries, and all manner of villanies? If I had no other reaſons to perſwade me that Rome ſhall fall, and come to a miſerable end, yet this onely would make mee ſo to think, that theſe villanous Jeſuites do teach and conclude in their curſed conventicles, that it is not only lawfull, but alſo meritorious, to murther any Chriſtian Prince that is not of their catholick religion: Oh monſtrous villains! O moſt hideous hel-hounds! have not theſe monſters ſuborned divers deſperate caitifs to embrue their hands in the bloud of Chriſtian Princes? How many have been their plots? How deſperate have been their practices to murther and poyſon our late Queen Eliſabeth, the French King, and our moſt gracious and late Soveraigne King James, and other Chriſtian Princes? But can ſuch proceedings proſper? can ſuch courſes be bleſſed? can a man be eſtabliſhed by iniquity? No, no, let them know for a certainty, that God will croſſe and curſe all ſuch diveliſh proceedings, as hitherto hee hath done, his moſt holy name be praiſed. But if any man liſt to know more of the practices and proceedings of Jeſuits, let him read M. Doctor Sutcliffe his anſwer to Parſons Ward-word, a book worthy to be read and known of all men. But now to grow to a concluſion of this point, and to wind up together all the reaſons and cauſes of Romes ruine; thus I do determine, that foraſmuch as Rome is the great whore, Chapt. 1.17.2. with whom have committed fornication the kings of the earth: foraſmuch as Rome hath made all nations drunk with the wine of her fornication: foraſmuch as Rome hath deceived all nations with her inchantments: foraſmuch as Rome is a den of divels, and a cage of unclean birds: foraſmuch as Rome hath ſhed the bloud of the Apoſtles, Num. 14.24. Martyrs, and Saints: foraſmuch as Rome hath murthered the Son of God; therefore it ſhall at laſt come to moſt miſerable deſtruction, being that Chittim which in the end muſt needs periſh; for what puniſhment, what paine, what torture what torment can be enough for this damnable whore, which hath committed ſuch execrable and moſt outragious villanies? Be it therefore known unto all men by theſe preſents, that Rome for all her monſtrous and prodigious ſins, ſhall fall ſtill more and more, and come to a fearfull deſtruction, even in this life. But ſome man may ſay, What ſhall become of Rome, and of all her friends after this life?Ch. 14.9, 10, 11. Saint John anſwereth, that if any man worſhip the beaſt and his image, and receive his mark in his forehead, or on his hand, the ſame ſhall drink of the wine of the wrath of God, and hee ſhall be tormented in fire and brimſtone before the holy Angels, and before the Lamb. And the ſmoke of their torment ſhall aſcend, and they ſhall have no rest day nor night which worſhip the beaſt, &c. Here is ſentence of eternall damnation paſſed upon all the friends of Rome. O that all Papiſts would conſider this in time, and think with themſelves, what a wofull thing it is to be a Papiſt, for they and their kingdome muſt goe down in this life, and in the life to come they muſt be tormented in hell-fire for ever. For Saint John ſaith flatly, that all Papiſts ſhall be caſt into the great wine-preſſe of the wrath of God, Chap. 14.20. where they ſhall be ſtrained and tryed till bloud come out of the wine-preſſe, unto the horſes bridles, by the ſpace of a thouſand and ſix hundred furlongs. And again hee ſaith,Chap. 19.20. that the beaſt and the falſe prophet were taken alive, and cast into a lake of fire burning with brimſtone. Let all men therefore take heed how they joyn with the Papiſts, for wee ſee what ſhall be their end, both in this life and the life to come. Therefore let all Gods people come out of Babylon, and haſten out of Sodom, leſt they be wound up in their judgements. Let all wiſe men practiſe the policie of the Gibeonites, who when they ſaw that Joſhua did ſo mightily prevaile againſt the Canaanites, and beate downe all before him, did very politickly provide for their owne ſafety, and by ſubtill means enter into league with Joſhua and the Iſrael of God. So let all that have any care of their owne ſalvation, ſpeedily forſake Babylon, which otherwiſe will fall upon their heads; and flye to Zion, which ſhall ſtand faſt for evermore. And thus having reduced all the five following Chapters, to prove theſe foreſaid points, I will proceed unto the twentieth Chapter: for there is almoſt nothing of any moment or difficulty in the 15, 16, 17, 18, and 19 Chapters, but it hath been already opened and expounded.

CHAP. XX.

SAint John having in the former Chapters plainly and plentifully ſet down the utter overthrow both of the beaſt and falſe prophet, that is, the Roman Empire and the Papacy, doth now in this Chapter ſet forth the condemnation of the Dragon, their grand Captain, which ſet them all on work. For there hath as yet been no motion of him, which hath been the beginner and raiſer up of the reſt, and the great worker of all miſchiefe; therefore now cometh his judgment and condemnation. Now becauſe he hath been a more generall worker, and his miſchiefe hath extended larger then the kingdome of Antichriſt, therefore in this twentieth chapter there is an hiſtory of him ſet forth by it ſelf: Firſt, how he ſeduced the nations before the coming of Chriſt: afterward, how Chriſt at his coming bindeth him by the light of his Goſpel from ſeducing the nations, and ſo holdeth him ſhut up for the ſpace of a thouſand yeeres, in which the Church did greatly flouriſh, and many were raiſed up unto the ſpirituall life. But when the thouſand yeers were expired, Satan was let looſe, and went forth again to ſeduce, and by the great Antichriſt and the Turk, gathered innumerable multitudes into his armies to fight againſt the Church, which armies are called Gog and Magog.

But they are all overcome and deſtroyed, and that old Serpent himſelfe is caught, and together with his inſtruments, the beaſt and the falſe prophet, is caſt into hell-fire, to be tormented for ever. And this is the ſumme and principall drift of this Chapter.

It containeth five principall things, as it were five parts thereof.

The firſt is the binding and chaining up of Satan by our Lord Jeſus,Verſes 1, 2, 3. for the ſpace of a thouſand yeers.

Ver. 4, 5, 6.The ſecond is, the flouriſhing of the Church during the time of Satans captivity.

Verſes 7, 8, 9.The third is the looſing of Satan after the thouſand yeers expired, and the woful effects thereof.

Verſe 10.The fourth is, the caſting of the Divell into a lake of fire and brimſtone, where the beaſt and falſe prophet were.

Verſ. 11, &c.The fifth is a glorious deſcription of the laſt judgment, wherein every man ſhall be judged according to his works.

The TEXT.

Verſe 1.ANd I ſaw an Angel come down from heaven, having the key of the bottomleſſe pit, and a great chain in his hand.

Verſe 2.And he took the dragon, that old ſerpent, which is the Divell and Satan, and bound him a thouſand yeers.

Verſe 3.And caſt him into the bottomleſſe pit, and hee ſhut him up, and ſealed the door upon him, that hee ſhould deceive the people no more till the thouſand yeers were fulfilled: ſo after that he muſt be looſed for a little ſeaſon.

This Angel here ſpoken of, is our Lord Jeſus, who is therefore ſaid to have the key of the bottomleſs pit, becauſe he hath power and authority over hell and death, as we have heard before.

By the chain in his hand is meant the doctrine of the Goſpel.

The time when Satan was thus taken and bound, was when Chriſt firſt preached the Goſpel, and his Apoſtles after him, to all nations.

The cauſe why he was bound and chained up, was for that he had a long time ſeduced all nations, and reigned as king and lord over the Gentiles, and greatly ſeduced the Jewes alſo.

The time of his impriſonment is ſet down to be a thouſand yeers; that is, all the time from the preaching of Chriſt and his Apoſtles, untill Gregory the ſeventh, and other monſtrous Popes, which did let Satan looſe againe. Which ſpace of time is gheſſed by the learned, to be a thouſand yeers, or thereabouts. But here it is to be obſerved, that this binding of Satan is not to be taken ſimply and abſolutely, as though Satan was ſo bound and chained up for this thouſand yeers, that he could not ſeduce at all, or do no miſchiefe at all after the preaching of the Goſpel by Chriſt and his Apoſtles, I ſay, this is not to be taken ſimply, but after a ſort; that is, that he could not ſo generally and univerſally ſeduce all nations, as hee had in former time, before the coming of Chriſt. For otherwiſe, it is well knowne, that even after Chriſts time, he did greatly perſecute the Church, bring in many errors and hereſies, and harden and blinde many mens hearts: but yet all this was nothing, in compariſon of that which hee had wrought in former ages, when he was even as it were the god of the world, and the Gentiles worſhipped him as god, as the Apoſtle teacheth,1 Cor. 10. That all the worſhip of the heathen nations was the worſhip of Divels. And againe,Acts 14.16. That God in times paſt ſuffered all the Gentiles to walke in their owne wayes: And then was Satan a great prince indeed. But now cometh a chaine for him: For Chriſt preacheth the Goſpel, and ſendeth forth his Diſciples with power, and thereupon ſaith,Luke 18.10. I ſaw Satan fall downe like lightning: For the preaching of the Goſpel beateth downe the kingdome of Satan and ſinne.

Moreover, it is to be noted, that notwithſtanding all Satans power and might, craft, and ſubtilty, yet this Angel which hath the key of the bottomleſſe pit, doth apprehend him, and ſhut him up, and ſeale the doore upon him: that hee cannot get abroad to ſeduce ſo generally as in former time.

But Saint John ſaith, that after a thouſand yeers, hee muſt be looſed for a little ſeaſon; that is, the time wherein the great Antichriſt ſhould beare the ſway: which was ſome four or five hundred yeers. For the Goſpel did prevaile in ſome meaſure in the world, a thouſand yeers after Chriſt, and the principles and grounds of true religion continued in the Church untill the firſt looſing of Satan, though with many blots, corruptions, and abuſes. For after the firſt 600 yeers, the cleer ſincerity of the truth was much dimmed with errors and hereſies; but yet the main grounds did remain till the full expiration of the thouſand yeers. Now wee know that the Goſpel hath been preached in theſe laſt dayes above threeſcore yeeres. Therefore it followeth, that the ſtrength of Popery continued not much above five hundred yeers; which here the holy Ghoſt for our comfort calleth a little ſeaſon: of which wee have heard before,Chap. 11.2. and therefore I doe here omit it.

And I ſaw ſeats, and them that ſate upon them,Verſe 4. and judgement was given unto them: and I ſaw the ſoules of them that were beheaded for the witneſſe of Jeſus, and for the word of God, and which did not worſhip the beast, neither his image, neither had taken his mark upon their foreheads, or on their hands, and they lived and reigned with Chriſt a thouſand yeer.

Verſe 5.But the rest of the dead men ſhall not live again untill the thouſand yeers be finiſhed: this is the firſt reſurrection.

Verſe 6.Bleſſed and holy is hee that hath part in the first reſurrection: for on ſuch the ſecond death hath no power; but they ſhall be the Prieſts of God, and of Christ and ſhall reign with him a thouſand yeers.

Here now is ſet forth the eſtate of the Church militant, for the ſpace of the thouſand yeeres wherein Satan was chained up. For it is ſaid here, that the Church did grow and flouriſh; yea, and greatly exerciſe her power and authority during the time. And therefore Saint John ſaith, that he ſaw ſeats, and they ſate upon them, and judgement was given unto them. Whereby hee meaneth, that the Apoſtles and their ſucceſſours had their chairs, ſeates, and conſiſtories, wherein they did both preach the word, and execute the Churches cenſures; as the Scribes and Phariſees before did ſit in the chaire of Moſes: and I take it, the latter part of the fourth verſe is to be referred to the firſt clauſe, to wit, that the Church did live and reigne with Chriſt a thouſand yeeres: Which is not to be underſtood of the Church triumphant, as ſome do take it and all the reſt of the fourth verſe; but of the flouriſhing eſtate of the Church militant during the time of Satans captivity: for all the faithfull do after a ſort live and reigne with Chriſt, even here in the earth, when they overcome the world by faith, and ſubdue Satan and ſin by the power of grace.

Now where it is ſaid, that John ſaw the ſoules of them that were beheaded for the witneſſe of Jeſus, &c. It is to be underſtood of thoſe, which in the time of the perſecuting Empire, and growing of the Papacie, were ſlaine for the truth. For the ſecond beaſt, which is the dominion of Popes, reigned not in thoſe thouſand yeers, in the which Satan was bound, but yet did grow by degrees towards their height, and uſed great tyranny againſt the ſervants of God before Satans full looſing.

The Chiliasts or Millinaries doe fondly gather from this Scripture, that after the overthow of Antichriſt, the Lord Jeſus would come and reigne with the faithfull here a thouſand yeers upon the earth, and that in this time that Chriſt did ſo reigne as a great and glorious King upon the earth, his ſubjects ſhould enjoy all maner of earthly pleaſures and delights. This fooliſh error is confuted by the words that follow in the text, as wee ſhall ſee afterwards.

Whereas hee ſaith, The reſt of the dead ſhall not live again: It is to be underſtood of ſuch as were ſpiritually dead, that is, ſuch as deſpiſed the Goſpel which was preached thoſe thouſand yeers, and were not thereby revived and quickned unto eternall life; but did ſtill remain as men dead in ſinnes and treſpaſſes.

Therefore the meaning of Saint John is, that as in the thouſand yeers many that heard Chriſt and his Apoſtles, and their ſucceſſors, were raiſed up from the death of ſin to the life of righteouſneſſe; ſo many others were not quickened by their doctrine, but ſtill dwelt in their ſinnes, whom hee calleth the rest of the dead: and hee ſaith, Theſe ſhall not live again; meaning the life of God, or the life of grace. And whereas he addeth, untill the thouſand yeeres be finiſhed, hee meaneth never, or not at all, for ſo the word untill is often taken in the Scriptures: and it is ſure, that after the expiration of the thouſand yeers, they did not live the life of God, and the life of the Spirit. For then the Divell was let looſe upon the world, to work his pleaſure, and to ſeduce with all efficacy of error and iniquity.

Whereas it is ſaid, This is the firſt reſurrection; hee meaneth the riſing from ſin, to the life of righteouſneſſe, which was in the thouſand yeeres of the Goſpels preaching, and therefore he addeth, that he is bleſſed that hath part in the firſt reſurrection, &c. and ſaith, that all ſuch ſhall reigne with Christ a thouſand yeers. Which is meant of the reigne of the faithfull even upon earth for the ſpace of the thouſand yeers in which Satan was bound: but yet excludeth not their eternall glory in the heavens.

And when the thouſand yeers are expired,Verſ. 7.8. Satan ſhall be looſed out of his priſon.

And ſhall goe out to deceive the people which are in the foure corners of the earth, even Gog and Magog, to gather them together to battell, whoſe number is as the ſand of the ſea.

Verſe 9.And they went up unto the plain of the earth, and they compaſſed the tents of the Saints about, and the beloved city: But fire came downe from God out of heaven, and devoured them.

Now Saint John telleth us, that after the determination of a thouſand yeares, Satan ſhall be let looſe upon the world, for their unthankfullneſſe, and contempt of the Goſpel, to ſeduce and deceive, even as much as ever he did. No marvaile therefore, that the two great and monſtrous Hereſies of Popery and Mahometry, did now begin mightily to grow and increaſe in the world. For what other thing can be looked for after this ſetting looſe of Satan?

But we are to obſerve, that as Satan was bound by degrees, through the Miniſtry of Chriſt, and his Apoſtles, and in their immediate ſucceſſors; ſo alſo he was looſed by degrees, by the prevailing of Hereſies, till the great Antichriſt was hatched, and brought into the poſſeſſion of his curſed Chaire. For Satan was not fully looſed, till the yeare of our Lord 998. At what time Silvester the ſecond came to be Pope, who was in league with the Divell. Stories doe report that at his death he called for the Cardinals, and confeſſed that hee had familiarity with the Divell, and how hee had given himſelf unto him body and ſoule, ſo that he might come to the Papall dignity.

After him ſucceeded ſundry other Popes, which were notorious monſters, ſome of them murtherers, ſome poyſoners, ſome ſorcerers, ſome conjurers; by whom the Divell was fully looſed, all light of the Goſpel and • rue religion being in a manner cleane put out, and moſt abominable idolatry, and all manner of villany ſpreading over the face of the earth, and hereof Saint John ſaith, that Satan being fully looſed, hee went forth to deceive the people which were in the foure corners of the • arth, even Gog and Magog, &c. This ſeducing by Satan here ſpoken of, is the ſame with • hat which is ſpoken chap. 13. onely this ex • epted, that this of Gog and Magog is more generall. Wee read there, how all nations, • indreds and tongues were made to worſhip • he image of the beaſt, and to receive his mark; but that is to be extended no further • hen to thoſe kingdoms which were ſubject • o the Papacy.

But here, by theſe armies of Gog and Ma • og, are underſtood all the chiefe enemies • f the Church in theſe laſt dayes, ſince the looſing of Satan, both open and ſecret, both Turk and Pope; for the Turk is an open enemy, the Pope a more cloſe enemy: Gog ſignifieth covered, Magog uncovered, whereby is noted the Turk: For the Pope cometh covered under the name of Chriſt, and Chriſts Vicar, Peters ſucceſſor, &c. But the Turk cometh uncovered, for hee openly denyeth and impugneth Chriſt.

Moreover, the names of Gog and Magog are here ſet downe, to note of what countries theſe chiefe enemies ſhould ſpring; to wit, out of Scythia, Syria, Arabia, Italy, and Spaine; for Magog was the ſon of Japheth, Gen. 10. ver. 2. of whom came the Scythians. Gog was the name of a great Captaine in the leſſer Aſia, which built a city, and named it after his own name, Gogkartah; that is the city of Gog: and it is put in the Prophecie of Ezekiel for the whole region of the leſſer Aſia, and Syria; whereby the Prophet did fore-tell, that the great enemies of the Church ſhould ariſe out of thoſe coaſts. And in very truth they did; for out of Egypt, Scythia, Syria, and the leſſer Aſia did ſpring up Ptolomeus, Seleucus, Antigonus, Caſſander, and the reſt of Alexanders ſucceſſors, which vexed and oppreſſed the Jewes by the ſpace of 294. yeers, even untill the coming of the Meſſias, at what time the divided Greek Empire was overthrown, and tranſlated to the Romans.

Furthermore, it is to be noted, that the Prophet Ezekiel ſaith, That Gog is the chiefe Prince of Meſech and Tubal: By Meſech he meaneth Arabia; and by Tubal, Italy and Spaine: noting thereby the countries and kingdomes from whence the great perſecuters of the Church, from the return out of the captivity of Babylon untill the coming of the Meſſias, ſhould ariſe: for aſſuredly their enemies were collected of divers nations but ſerved chiefly under the Princes of Aſia the leſſer, of Syria, and of Scythia. Now then to conclude, Gog and Magog in Ezekiel, are put for the Princes of thoſe countries which were the chiefe Captains in gathering great and mighty armies unto battel againſt the children of Iſrael, after they were come out of the captivity of Babylon. And the Prophet there, in one ſumme, under the armies of Gog and Magog comprehendeth all the enemies that fought againſt them from time to time, after the captivity, unto the coming of Chriſt. And now for the application of this unto the enemies of the Church under the Goſpel, wee muſt firſt note, that through this booke, the figures and phraſes of ſpeech are taken out of the Law and the Prophets. Now therefore, when the Lord would ſet forth in one ſumme all the enemies of the Church, which Satan muſtereth after the time of his looſing out of priſon, before the coming of Chriſt to judgment; there is no one place more fit to ſet forth all theſe armies, then thoſe armies of Gog and Magog: and therefore the names, even Gog and Magog are here brought in, to ſet forth theſe huge armies of the Turk, and of the Pope, and of all the enemies of the Church in theſe laſt dayes, which ſhould gather themſelves to battell, being in number as the ſand of the ſea, as Saint John ſaith, yea, did cover the whole face of the earth with their multitudes, and compaſſe the tents of the Saints about, and the beloved citie: that is, did make warre againſt the Church and people of God, which, in compariſon of them, were but as a few tents, or ſome little citie. But mark what followeth, and conſider the iſſue of the battell: The holy Ghoſt ſaith expreſſely, that fire came downe from God out of heaven, and devoured them: which doth plainely ſhew, that the armies of Gog and Magog, though never ſo huge, ſhall be deſtroyed by the fire of Gods wrath.

Now from this I gather, that as the armies of the Pope ſhall goe downe ſtill more and more, as formerly hath been ſhewed, and as experience in many yeeres good ſucceſſe, both in Ireland, Netherland, and againſt Spain alſo, hath partly proved (Gods moſt holy Name be praiſed:) ſo alſo the armies of the Turk ſhall be overthrown, ſo far forth as they fight againſt the true Church; or at leaſt be ſo kept back, that they ſhall not be able to compaſſe the tents of the Saints, as we ſee and feel this day, God be thanked.

And the Divel that deceived them,Verſe 10. was caſt into a lake of fire and brimstone, where the beaſt and falſe prophet are and ſhall be tormented, even day and night for evermore.

Here is ſet down the Divels doom; to wit, that he ſhall be caſt down into the infernall pit, as well worthy, both for his ſeducing all nations, and ſtirring up the armies of Gog and Magog againſt the Church, even to roo • it up, if it were poſſible.

Therefore Saint John telleth us, that foraſmuch as hee is the authour of all miſchiefe, and he that hath ſet all the reſt a work, therefore both hee and his inſtruments, the beaſt and the falſe Prophet, Gog and Magog, ſhall all drink of the ſame cup of Gods eternall wrath, and be all thrown down together into one cloſe priſon, which is that gaping gulfe, and infernall lake that burneth with fire and brimſtone for ever.

Lo then what ſhall be the end of the Divell, the Turk, the Pope, the Emperour, the King of Spain, the Cardinals, and all other the Divels inſtruments, which here on earth have perſecuted the Church, and compaſſed the tents of the Saints, and the beloved city.

Now after all this, in the five laſt verſes, Saint John entreth into a lively and cleere deſcription of the laſt judgment; firſt, noting the terror and majeſty of the Judge himſelf,Verſe 11. in this, that from his face both heaven and earth fled away: that is, no creature ſhall be able to endure his angry countenance in that day: and yet withall ſetting downe the purity and uprightneſſe of his judgment, and judgment-ſeat, calling it a white Throne. And after this, the generall citing and perſonall appearing of all men before him, of what degree eſtate, or condition ſoever: For both death and hell, Verſe 13. ſea and grave did deliver up their dead, and all without exception came to judgement, and the bookes of their conſciences were opened (for every mans work is ingraven upon his conſcience, as it were in letters of braſſe, or with the point of a diamond, as the Prophet ſpeaketh,Jer. 17.2. Verſe 12.) And they were judged of thoſe things which were written in the books, according to their works, and according to the teſtimony of their own conſciences. Verſe 14. And death and hell, that is, all the heires of death and hell, even all the ſociety of reprobates, both Papiſts, Atheiſts, and all unbeleevers, yea, whoſoever were not found written in the book of life, Verſe 15. were caſt into the lake of fire, which is the ſecond death. Now here I would have it diligently obſerved, that the holy Ghoſt hath three ſeverall times in this book deſcribed the laſt judgment; to wit, in the latter end of the eleventh chapter, in the latter end of the fourteenth chapter, and now in the latter end of this chapter. And moreover, I would have the order and cauſes of theſe deſcriptions well weighed: For in the eleventh chapter, having before deſcribed the kingdome of the Pope and the Turk, with their overthrow, and alſo the preaching and prevailing of the Goſpel in theſe laſt dayes, hee cometh to deſcribe the laſt judgement: In the fourteenth chapter, having ſet downe, that the everlaſting Goſpel ſhould bee plentifully preached in this laſt age, and the overthrow of Babylon immediately following, forthwith hee proceedeth to the deſcription of the laſt day: In this chapter, having before concluded of the utter overthrow of Rome, and of the beaſt and falſe prophet, of Gog and Magog, and all adverſary power, at length he proceedeth to this deſcription of Chriſts ſecond coming, which wee have heard of. And out of all this I do gather, that the utter overthrow of the Pope, and all his adherents ſhall be in this life, a little before the coming of Chriſt to judgment.

CHAP. XXI.

AS wee have heard before the utter overthrow of the beaſt, and the falſe prophet, and all their adherents; and alſo of the everlaſting condemnation of the Dragon, that old Serpent, which ſet them all awork: So now in this chapter we are to hear of that moſt happy and bleſſed eſtate which the faithfull ſhall dwell in for evermore: ſo that the maine drift of this chapter is moſt fully to deſcribe that infinite glory and endleſſe felicity to the which all the 144000, that is, all the elect of God ſhall be advanced, when both the beaſt, and all that have received his mark, ſhall be caſt downe into the infernall lake.

This chapter may very fitly be divided into four parts.

The firſt is,Verſe 1. a deſcription of the renovation of the world, and the reſtauration of the creature.

The ſecond is,Ver. 2, 3, 4. a laying forth of the moſt glorious eſtate of the Church, when it ſhall be freed from all miſery.

The third is,Verſ. 5, 6, 7, 8. a proteſtation from God himſelfe concerning the renovation of all things, the felicitie of the elect, and the endleſſe paine and torment of all reprobates.

The fourth is,Ver. 9, 10.11, 12, 13, 14, &c. a lively deſcription of the very kingdom of God, and the unſpeakable joyes of heaven under the figure of a great city, called the holy Jeruſalem: which citie is here moſt gloriouſly deſcribed in her walles, gates, foundations, ſtreets, height, length, bredth, brightneſſe, matter, forme, perſons, and inhabitants.

The TEXT.

Verſe 1.AND I ſaw a new heaven and a new earth, for the firſt heaven and the first earth were paſſed away, and there was no more ſea.

Verſe 2.And I John ſaw the holy city new Jeruſalem come downe from God out of heaven, prepared as a bride trimmed for her husband.

Verſe 3.And I heard a great voice out of heaven, ſaying, Behold, the Tabernacle of God is with men, and hee will dwell with them, and they ſhall be his people, and God himſelfe ſhall be their God.

Verſe 4.And God ſhall wipe away all tears from their eyes, and there ſhall be no more death, neither ſorrow, neither crying, neither ſhall there be any more paine: For the firſt things are paſſed.

By a new heaven and a new earth, is meant the renewed eſtate of heaven and earth after this life, in their quality, not in their ſubſtance. For wee do beleeve according to the Scripture, that this viſible heaven, and this viſible earth ſhall continue for ever, as touching their matter and ſubſtance; but ſhall be greatly altered and changed in condition and quality:1 Pet. 3. For Saint Peter ſaith, Wee look for new heavens, and a new earth, according to his promiſe, wherein dwelleth righteouſneſſe; that is, ſuch heavens, and ſuch an earth, as is free from all corruption and ſin. Which thing alſo the Apoſtle Saint Paul doth plainly teach, ſaying,Rom. 8.19. that the creature doth fervently expect, when the ſonnes of God ſhall be revealed: that is, when Gods children ſhall be made known to be as they are, the very heires of infinite glory, which in this life doth not appear. And hee yeelded two reaſons of this deſire of the creature; one is, becauſe in the meane time it is ſubject to vanity and corruption: the other is, that then it ſhall be free from both. And for this cauſe the Apoſtle ſaith, that the creature groaneth with us and earneſtly deſireth and longeth after that day wherein it ſhall be ſet free from the bondage of corruption, Rom. 8. and redintegrated and reſtored to that priſtine eſtate wherein it was before the fall. But whether this is to be underſtood of heaven and earth onely, or of heaven and earth with their adjuncts and particular creatures, I will not here goe about to diſcuſſe: howbeit, I doe greatly incline to their opinion, which hold, that heaven and earth, with all their furniture, being redintegrated and reſtored to their firſt eſtate, ſhall remaine for ever, to ſet forth the glory of the Creator, and for that uſe of glorified men which now the Angels have of them.

Chap. 4.6. Chap. 8.8. Chap. 13.2.Now whereas Saint John added, that there ſhall be no more ſea: Hee meaneth that there ſhall be no more any troubleſome and confuſed eſtate of this world, no more broyles, waves, tempeſts, and ſtorms, as it falleth out in this life: For the word ſea is ſo taken twice or thrice before.

By the holy city, new Jeruſalem, hee meaneth the Church triumphant, which therefore it is ſaid to come downe from God out of heaven, Verſe 2. becauſe it hath all his newneſſe and holineſſe from God, and from heaven, whereby it is now prepared and made ready to be married unto Chriſt, even as a Bride tricked and trimmed up for her Husband. And for this cauſe Saint John heareth a voice from heaven, Verſe 3. ſaying, Behold, the Tabernacle of God is with men, and hee will dwell with them, and they ſhall be his people, and hee will be their God: Meaning thereby, that Jeſus Chriſt will keep houſe with his glorified Spouſe, and be at bed and boord with her for ever in the heavens, at what time ſhee ſhall be freed from all teares, Verſe 4. woe, and miſery, as the next verſe declareth, yeelding alſo a reaſon hereof, which is, that the firſt things are paſſed; that is, the ſtate wherein the world is now, being ſubject to many afflictions, temptations, vanities, and corruptions.

And hee that ſate upon the Throne ſaid,Verſe 5. Behold, I make all things new. And he ſaid unto mee, Write: for theſe words are faithfull and true.

And hee ſaid unto mee, It is done:Verſe 6. I am Alpha and Omega, the beginning and the end. I will give to him that is athirst, of the well of the water of life freely.

Hee that overcometh ſhall inherit all things,Verſe 7. and I will be his God, and hee ſhall be my Sonne.

But the fearfull, and unbeleeving,Verſe 8. and the abominable, and murtherers, and whoremongers, and ſorcerers, and idolaters, and lyers, ſhall have their parts in the lake which burneth with fire and brimstone, which is the ſecond death.

Here the omnipotent God, which ſitteth upon the moſt glorious throne, doth proteſt, that hee will make all things new; that is, reſtore the world to that excellent eſtate wherein it was before Adams fall; and his elect to a ſtate and condition farre more excellent in heaven: for the greater certainty and aſſurance of it, willeth and commandeth John to write it, Verſe 5. and record it as a thing moſt certaine and infallible, and to ſet it downe as a thing already done. For things to come, which are decreed in the councell of God, are as certaine as if they were paſt: for God cannot erre, alter, nor change, and therefore he ſaith, I am Alpha and Omega, the firſt and the laſt, the unchangeable and immutable God:Verſe 6. And addeth, that hee will give freely to every one that is athirſt of the well of the water of life; that is, without all regard of our deſerts, hee will give to every one, that earneſtly ſeeketh after heaven and heavenly things, his fill thereof. And moreover,Verſe 7. that whoſoever overcometh in the ſpirituall battell ſhall have the full fruition of all good things, both in this life and the life to come, as having ſpeciall right and intereſt therein through Chriſt, God being his Father, and hee his Sonne and heire. But on the contrary, hee willeth it to be written and recorded as a thing moſt certain and ſure, that all reprobates, all atheiſts, worldlings, and all unbeleevers ſhall have their part and portion in the lake which burneth with ſure and brimſtone for ever. Verſe 8.

And there came unto mee one of the ſeven Angels which had the ſeven vials full of the ſeven plagues, and talked with mee,Verſe 9. ſaying, I will ſhew thee the Bride, the Lambs Wife.

And hee carryed me away in the ſpirit to a great and high mountain,Verſe 10. and ſhowed me that great citie, that holy Jeruſalem, deſcending out of heaven from God.

Having the glory of God,Verſe 11. and her ſhining was like unto a ſtone moſt precious, as a jaſper ſtone, cleer as cryſtall.

Here one of the Angels mentioned in the ſixteenth chapter, which had a viall full of Gods wrath, talketh with S. John, and telleth him, that hee will ſhew him the Bride, the Lambs Wife; that is, the triumphant Church in her glorified eſtate, being united and married unto Chriſt in the kingdome of glory. And therefore Saint John ſaith, that this Angel carryed him away in the ſpirit to a great and high mountaine, and ſhewed him that great citie, holy Jeruſalem, &c.

We read in the ſeventeenth chapter, that when this Angel ſhewed John the whore of Babylon, hee carried him away into the wilderneſſe in the ſpirit: becauſe the whore of Babylon ſhould make the Church barren and deſolate, as the wilderneſſe. But now that hee is to ſhew him the Spouſe of Chriſt in her glory, and to deſcribe the everlaſting Jeruſalem, hee carryeth him in the ſpirit unto a very high mountaine, that hee might take a ſight of it, as Moſes was carryed up to the top of mount Nebo, that from thence hee might take a view of the holy land. Which teacheth, that none can take a right view of heaven and heavenly things, but only ſuch as flie an high pitch, and mount far above this earth in holy affections, and heavenly contemplation.

Moreover, Saint John telleth us, that as ſoon as hee tooke a ſight of this new Jeruſalem (farre paſſing all Sinai's ſights) forthwith hee eſpyed in it the very glory of God. If hee had ſaid, hee had eſpyed the glory of an Angel, it had been more: But that hee eſpyeth the very glory of God, it is moſt of all. For who can conceive or expreſſe what the glory of God is, being infinite? The Apoſtle ſaith, that God dwelleth in unacceſsible light, or ſuch light as none can approach unto.

Then this is one word for all touching the beauty and ſuper-excellency of the new Jeruſalem, that it comprehendeth in it the very glory of God: but yet for amplifications ſake, it is compared to a Jaſper ſtone, for never-fading greenneſſe: and to a Cryſtal ſtone, for bright ſhining and glittering for ever.

And had a great wall and high,Verſe 12. and had twelve gates, and at the gates twelve Angels, and the names written, which are the twelve tribes of the cheldren of Iſrael.

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

And the wall of the city had twelve foundations,Verſe 14. and in them the names of the Lambes twelve Apoſtles.

Now Saint John proceeds to the deſcription of the wall and gates of this great city. This we all know, that a ſtrong wall ſerveth for the defence and ſafety of a city, • nd for the ſecurity of ſuch as dwell in it: • or if it be ſo high that none can ſcale it, and • o thick that none can batter it, then it is in • eed impregnable, and the citizens in great • ecurity: But the wall of heaven is ſo high, • s none can ſcale it, as it is ſet downe in this welfth verſe; and ſo thick, that no double cannon can pierce it, as appeareth verſe 17. therefore all the inhabitants of this new Jeruſalem are out of all fear of danger.

Moreover, this citie hath twelve gates, to ſignifie an hard acceſſe for enemies to break in: and an eaſie paſſage for the citizens themſelves to goe in and out: And at thoſe twelve gates twelve Angels, at every gate an Angel, as it were a porter, to ſee that none be let in but the true citizens, and free denizens, and ſuch as have to do there, which are here named to be the twelve Tribes of Iſrael; that is, all the elect of God, both of the Jews and Gentiles.

Moreover, it is ſaid, that there were three gates on every ſide of the citie, both East, West, North, and South, to note, that out of all quarters of the earth the redeemed ſhould be gathered;Matth. 8. and as our Saviour ſaith, Many ſhall come from the Eaſt, and the Weſt, the North, and South, and ſit down with Abraham, Iſaac, and Jacob in the kingdom of God. So that it is not materiall what countrey or nation a man is of, whether Engliſh, Scottiſh, French, or Spaniſh, ſo he be a beleever; for then hee ſhall be ſure to be let in at one gate or another, either at the Eaſt-gate, or the Weſt-gate, the North-gate, or the South-gate. Moreover, the wall of the city hath twelve foundations; that is to ſay, it is ſurely founded: And in every gate the name of an Apoſtle, ſo that all the gates had the names of the Lambes twelve Apoſtles, to ſignifie, that the ground and foundation of this city is laid upon the doctrine of the Apostles and Prophets, Epheſ. 2. Jeſus Christ himſelf being the chiefe corner-ſtone.

And hee that talked with mee had a golden reed to meaſure the city withall,Verſe 15. and the gates thereof and the wall thereof.

And the city lay foure-ſquare,Verſe 16. and the length is as large as the breadth of it: and he meaſured the city with the reed, twelve thouſand furlongs, and the length, and the breadth, and the height of it are equall.

And hee meaſured the wall thereof an hundred forty and four cubits, by the meaſure of man,Verſe 17. that is, of the Angel.

Now St. John telleth us, that the Angel which talked with him had a golden reed, to meaſure both the city, and the gates and the wals thereof. Meaſuring with reeds was a thing of great uſe in ancient time, as we read in the Prophecie of Ezekiel and Zachary, and as we have heard in the eleventh chapter. But becauſe all things belonging to this celeſtiall Jeruſalem are ſuper-excellent and glorious; therefore the very meaſuring rod and reed is of pure gold. This great and glorious city is ſaid to lie four-ſquare, to note unto us, that it ſtandeth faſt and unmoveable; for round things are eaſily rolled and moved this way or that way, hither and thither: but ſquare things are not apt to roll or move. This everlaſting Jeruſalem therefore lyeth foure-ſquare, becauſe it can never be moved, but ſtandeth faſt for ever; as the Apoſtle ſaith, Seeing wee receive a kingdome which cannot be ſhaken, Heb. 12.28. let us have grace whereby we may ſo ſerve God, that wee may pleaſe him with reverence and feare.

The Angel with his golden meaſuring rod meaſureth the ſquare ſides of the city, both in length, breadth, height and depth of it, and findeth each of them to be 12000 furlongs, which after eight furlongs to the mile, maketh in our accompt 1500 miles, and ſo the whole ſquare of this great city cometh to 6000 miles, which is a goodly compaſſe, and noteth unto us the great largeneſſe of Gods kingdome, and that there is roomth enough for all the inhabitants thereof: yea, moſt pleaſant and commodious rooms, as our Lord Jeſus ſaith, In my Fathers houſe are many dwelling places; John 1.4. if it were not ſo, I would have told you, for I go to prepare a place for you.

After this hee meaſureth the thickneſſe of the wall, and findeth it to bee an hundred and fourty and foure cubits thick, which after our common account of two cubits to a yard, amount to ſeventy and two yards, which is a jolly thickneſſe, even ſo thick as no cannon can pierce, and therefore altogether inexpugnable, as hath been ſaid before.

And the building of the wall of it was of Jaſper,Verſe 18. and the city was pure gold, like unto cleere glaſſe.

And the foundations of the wall of the citie were garniſhed with all manner of precious ſtone:Verſe 19. The firſt foundation was of Jaſper, the ſecond of Saphire, the third of Chalcedony, the fourth of an Emerald,

The fifth of a Sardonix, the ſixth of a Sardius,Verſe 20. the ſeventh of a Cryſolite, the eighth of a Beryl, the ninth of a Topaze, the tenth of a Chryſophraſus, the eleventh of a Jacinct, the twelfth of an Amethyst.

And the twelve gates were twelve pearles,Verſe 21. and every gate is of one pearle, and the ſtreet of the citie is pure gold, as ſhining glaſſe.

As wee have heard of the forme of this goodly city; ſo now we are to hear of the matter of it, that is to ſay, of what ſtuffe it is made. Firſt, Saint John telleth us, that the whole city is of moſt pure and glittering gold, like unto glaſſe: and that the wall was of Jaſper, moſt green and flouriſhing; and alſo, that the very foundation of the wall was beautified & adorned with twelve ſundry kinds of precious ſtones, which hee reckoneth up. We count it a great matter here below, to compaſſe and cloſe in our houſes with a wall of brick, and none can doe it but men of place: but alas, what is that to this wall? What is brick to precious ſtones, and pibbles to pearl? But Saint John addeth, that the gates were of pearle, and the ſtreets of the city of pure gold; Oh how brave, how beautifull, how glorious, how glittering, how gorgeous, how admirable a city is this! for if the gates be of pearl, and the ſtreets of gold, then what are the inner rooms, what are the dining chambers, and what are the lodging roomes? But here we may not groſſely imagine, that the kingdom of God is of ſuch metall and matter indeed, as is here deſcribed. But the holy Ghoſt would give us ſome taſte of it, and after a ſort ſhadow out unto us under theſe things, which are in moſt precious account amongſt men, what the glory and excellency of the immortall kingdome is. For otherwiſe, there is no compariſon betwixt gold, pearl, and precious ſtones, and thoſe heavenly, inviſible, and immortall things which wee looke for, and hope for through Chriſt: which in very deed are ſo great, ſo glorious, and ſo unconceivable, that gold, pearl, and precious ſtones are ſcant ſo much as any ſhew, ſhadow, or reſemblance thereof.

And I ſaw no Temple therein,Verſe 22. for the Lord God Almighty and the Lamb are the Temple of it.

And this city had no need of the Sun,Verſe 23. neither of the Moone to ſhine in it: for the glory of God did light it, and the Lamb is the light of it.

And the people which are ſaved ſhall walk in the light of it,Verſe 24. and the kings of the earth ſhall bring their honour and glory unto it.

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

And the glory and honour of the Gentiles ſhall be brought unto it.Verſe 26.

And there ſhall enter into it no uncleane thing,Verſe 27. neither whatſoever worketh abominations or lies: but they which are written in the Lambs book of life.

In this new Jeruſalem there is no Temple, as was in the old Jeruſalem; for there ſhall be no need of any, no need of doctrine, of ſacraments, of prayer in the old Temple, wherein the law was taught, ſacraments adminiſtred, ſacrifices offered, and many other rites and ceremonies obſerved.

But Saint John ſaith, that now God and Chriſt ſhall be all in all. They ſhall be the Temple of the moſt holy city. And all the elect ſhall fully know them, and dwell with them for ever.

And as the city hath no need of any Temple; ſo hath it no need of any light, either of Sunne or Moon: for the glory of God, and the brightneſſe of the Lambe doe light it for ever: whoſe incomprehenſible brightneſſe doth as farre excell the brightneſſe of the Sun and Moone, as they doe excell a little candle at noone day. But it may be demanded, Who ſhall dwell in this ſo glorious a city, and in this ſo great a light? Saint John anſwereth, that the people that are ſaved ſhall walk in it: that is, all the Iſrael of God, all true beleevers, which are happy that ever they were born, that they may come to the poſſeſſion of ſuch a kingdome as is here deſcribed: For Saint John ſaith, that the reſplendent brightneſſe of this city is ſo great, that even the kings of the earth ſhall bring their glory and honour unto it: And alſo, that the glory and honour of the Gentiles ſhall be brought unto it.

Oh how unſpeakable is the glory of this citie, that kings ſhall throw downe their crownes and ſcepters before it; accounting all their pomp and glory but as duſt, in reſpect of it! For the magnificence and pomp of all the Potentates of the earth ſhall here be laid downe. And albeit none of the Kings and Nobles of the Gentiles might be admitted into the old Jeruſalem, yet all the Gentiles that beleeve ſhall be admitted into this new Jeruſalem, and made free denizens thereof for ever. And although the gates of this citie alwayes ſtand open both night and day, as not fearing any danger of enemies: yet no unclean thing ſhall enter into it, but onely they which are written in the Lambes book of life. Thus wee ſee how gloriouſly the holy Ghoſt hath deſcribed unto us this citie of the Saints, and habitation of the juſt for evermore. He needs muſt be a very block, that is not moved with the conſideration of this endleſſe felicity: For this city is deſcribed unto us in ſo glorious and admirable a manner, to bring us into love with it, and to work in us an unquenchable thirſt and deſire after it. Oh therefore let us ſpend many thoughts upon it; let us enter into deep meditations of the ineſtimable glory of it; let us long till we come to the fingring and poſſeſſion of it, even as the heire longeth till hee come to the poſſeſſion of his lands; let us think every day ten, and every yeere twenty, till we be in poſſeſſion; let us with the Apoſtle,2 Cor. 5.2. ſigh and groane, deſiring to bee clothed with our houſe which is from heaven: Let us in the meane time caſt away all things that may hinder us in our Chriſtian courſe; let us ſhake off every burden, and runne with patience the race that is ſet before us; let us, as they which prove maſteries, abſtaine from all lets and hinderances: and ſith we ſtrive ſo exceedingly for a corruptible crowne; how much more ought wee for an uncorruptible? For what pains, what coſt, what labour can be enough for a kingdome? Let us therefore ſtrive and ſtraine to get into this golden city, where ſtreets, walls, and gates, and all is gold, all is pearle; yea, where pearl is but as mire and dirt, and nothing worth. Oh what fooles are they which deprive themſelves willingly of this endleſſe glory, for a few ſtinking luſts! Oh what mad men are they which bereave themſelves of a roome in this citie of pearle, for a few carnall pleaſures and delights! Oh what bedlams and ſtraught beaſts are they which ſhut themſelves out of theſe everlaſting habitations for a little tranſitory pelſe! Oh what intolerable ſots and ſops are all ſuch as will willingly be barred out of this palace of infinite pleaſure, for the ſhort fruition of worldly lucre and traſh! Let us therefore, in all time to come, make more reckoning of heaven, and leſſe reckoning of the earth; let us mind heavenly things, and deſpiſe earthly things; let us preſſe hard unto the things that are before, and forget the things that are behind; let us ſtrive hard for the price of the high calling of God, and contemn even the glory of this world.

CHAP. XXII.

IN this chapter Saint John proceedeth yet more largely to deſcribe the bleſſed eſtate of all Gods Saints in the kingdom of glory; and the principall ſcope and drift of this chapter is yet more to enlarge the joyes of Gods people after this life, and to ratifie the authority of this prophecie.

This chapter containeth foure principall parts.

Ve. 1, 2, 3, 4, 5.The firſt is an amplification of the joyes of Gods kingdome.

Verſ. 6, 7, 8, 9. 16, 19.The ſecond is a confirmation of the authority of this book.

Ve. 9, 10, &c.The third is an exhortation both to ſpread abroad the knowledge of this book: and alſo for every man to prepare himſelfe for the coming of Chriſt unto judgment.

The fourth is a fervent deſire of the Church for the ſecond appearing of Chriſt.

The TEXT.

Verſe 1.ANd he ſhewed me a pure river of the water of life, cleer as Cryſtall, proceeding out of the Throne of God, and of the Lamb.

In the middest of the ſtreet of it,Verſe 2. and of either ſide of the river was the tree of life, which bare twelve manner of fruits, and gave fruit every moneth: and the leaves of the tree ſerve to heal the nations with.

And there ſhall be no more curſe,Verſe 3. but the throne of God, and of the Lamb ſhall be in it, and his ſervants ſhall ſerve him.

And they ſhall ſee his face,Verſe 4. and his name ſhall be in their foreheads.

And there ſhall be no night there,Verſe 5. and they need no candle, neither light of the Sun: for the Lord God giveth them light, and they ſhall reign for evermore.

The Angel doth yet further ſhew unto John a pure river of the water of life: Whereby is ſignified the overflowing abundance of good things which the righteous ſhall enjoy in the kingdome of glory.

This river is ſaid to proceede out of the throne of God and of the Lamb; becauſe God in Chriſt is the originall of all this life and happineſſe.

Further it is added, that in the midſt of the golden ſtreet of this new Jeruſalem, and of both ſides the river, there was the tree of life: Which repreſenteth Chriſt now in his heavenly Paradiſe, as in former time was repreſented Chriſt in the earthly Paradiſe: and alſo that eternall and bleſſed life which our firſt parents ſhould enjoy, if they did continue in the obedience of God.

This tree ſtandeth not in an out-corner of the city, but in the very middeſt of the ſtreet, and of both ſides of the river, that all the citizens of the new Jeruſalem might have free acceſſe unto it, and taſte of the moſt dainty fruits thereof in great variety: for it beareth twelve manner of fruits, that is, in Chriſt all variety of pleaſure, and endleſſe light is to be found.

This tree beareth fruit every moneth, as well in winter as in ſummer: for here every moneth is autumne. The ſenſe is, that in Chriſt the new and freſh fruits of immortal joy (without any ſatiety or loathing) are for ever to be found.

The leaves of this tree are very medicinable and ſanative; for they ſerve to heale the nations with: that is, to preſerve them from all diſeaſes and griefes: which argueth a moſt bleſſed life, not ſubject to ſickneſſe, or any other infirmity. For Chriſt is our never failing Phyſitian, which in this life healeth all our ſpirituall diſeaſes and infirmities, and after this life will preſerve us in perpetuall health and happineſſe.

There ſhall be no more curſe: that is, in the heavenly Paradiſe we ſhall no more be ſubject to any curſe, as Adam was in the earthly Paradiſe: which alſo argueth the perfection of happineſſe after this life; and yet for further amplification of this moſt glorious eſtate, it is ſaid, that the throne of God, and of Chriſt ſhall be erected in the middeſt of this golden ſtreet, and all his choſen people ſhall there accompany him, dwel with him, be alwayes about him; yea, and ſerve him without wearineſſe for ever; yea, all his faithfull worſhippers ſhall come ſo neer his throne, that they ſhall ſee his very face, and be raviſhed with his glory, having his Image, his Name, his Wiſdome, and Mercy imprinted in their foreheads: yea, his unconceiveable light and glory ſhall be ſo reſplendent, that there ſhall be neither night, nor need of candle: but in his glittering and moſt glorious chamber of preſence ſhall all his elect reigne and triumph with him for evermore in infinite felicity, and the very fruition of eternall delectation, where ſhall be mirth without meaſure, and ſolace without ſorrow, as the Prophet ſaith, In thy preſence is the fulneſſe of joy, and at thy right hand there is pleaſure for evermore.

Verſe 6.And hee ſaid unto mee, Theſe words are faithfull and true, and the Lord God of the holy Prophets ſent his Angel to ſhew unto his ſervants the things which muſt ſhortly be fulfilled.

Verſe 7.Behold, I come ſhortly: Bleſſed is he that keepeth the words of the Prophecie of this book.

Verſe 8.And I am John, which ſaw and heard theſe things, and when I had heard and ſeen, I fell downe to worſhip before the feet of the Angel which ſhewed me theſe things.

Verſe 9.But he ſaid unto me, See thou do it not, for I am thy fellow-ſervant, and of thy brethren the Prophets, and of them which keep the words of this book: worſhip God.

In theſe foure verſes are four principall reaſons brought to confirme and ratifie the authority of this book.

The firſt of them is the affirmation of the Angel.

The ſecond is the authority of the moſt high God.

The third is the teſtimony of Jeſus, pronouncing them bleſſed which keep this Prophecie.

The fourth is the teſtimony of Saint John, who heard and ſaw theſe things. But becauſe in the Epiſtle to the Reader I have more at large handled this Argument, and theſe ſame verſes; therefore here I doe of purpoſe relinquiſh them: and that alſo of Johns adoration, and the Angels refuſall, being things moſt manifeſt and eaſie to underſtand.

And hee ſaid unto mee,Verſe 10. Seale not the words of the Prophecie of this booke, for the time is at hand.

Hee that is unjust, let him be unjuſt ſtill;Verſe 11. and he which is filthy, let him be filthy ſtill; and hee that is righteous, let him be righteous ſtill; and he that is holy, let him be holy ſtill.

And behold I come ſhortly,Verſe 12. and my reward is with me, to give every man according as his work ſhall be.

I am Alpha and Omega,Verſe 13. the beginning and the end, the firſt and the laſt.

Bleſſed are they that do his commandements,Verſe 14. that their right may be in the tree of life, and may enter in thorow the gates into the city.

For without ſhall be dogs, and enchanters,Verſe 15. and whoremongers, and murtherers, and idolaters, and whoſoever loveth or maketh lies.

Here is firſt an exhortation, to publiſh and proclaime the knowledge of this book to all people, and in no wiſe to conceale it, or keep it cloſe, as formerly hath been ſhewed in the Epiſtle.

Here is a further admonition, that they which are unrighteous, ſhould be unrighteous ſtill, &c. Which is no allowance or encouragement granted unto wicked men to continue in their evill wayes, but is rather a terrible threat, if wee take all the words together in this and the next verſe; as if hee ſhould ſay, If men will needs continue in their filthineſſe, yet certainly Chriſt will come ſhortly, and reward them according to their works.

Or elſe it may be a phraſe of ſpeech, which they call an ironicall conceſſion; as in another place the holy Ghoſt ſaith to the yong man,Eccleſ. 11. 1 Kin. 22.15. Matth. 6.45. Walk in the wayes of thine own heart, and in the ſight of thine eyes: but know, that for all theſe things God will bring thee unto judgment: So likewiſe in other places.

After this, here is bleſſedneſſe pronounced upon all ſuch as keep the commandements of God, as it is ſaid, that their right is in the tree of life; not meaning thereby, that their keeping of the commandements is the cauſe of their right in Chriſt, but onely an effect or conſequence. For our good works do not go before, as cauſes of our juſtification; but follow after, as declarations of the ſame. For by doing we are not made juſt in the ſight of God, but only declared to be juſt in the ſight of men.

And as for the keeping the commandements, wee do it not in ſuch perfection as Gods juſtice requireth, but in ſuch meaſure as his mercy accepteth through Chriſt. And here the holy Ghoſt ſaith, that all they which have a right in Chriſt, which is the Tree of life, and endeavour to keepe the commandements, ſhall enter in thorow the gates into the new Jeruſalem: But on the contrary, all the rout of reprobates, whom hee calleth dogs, enchanters, whoremongers, &c. ſhall be utterly ſhut out, as having nothing to do in the everlaſting citie, their portion being allotted in the infernall lake.

I Jeſus have ſent mine Angel to teſtifie unto you theſe things.Verſe 16. I am the root and generation of David, and the bright morning Star.

And the Spirit and the Bride ſay Come.Verſe 17. And let him that heareth, ſay, Come. And let him that is athirst come. And let whoſoever will take of the water of life freely.

For I protest unto every man that heareth theVerſe 18. words of the Prophecie of this booke, If any man ſhall add unto theſe things, God ſhall add unto him the plagues that are written in this book.

Verſe 19.And if any man ſhall diminiſh of the words of the book of this Prophecie, God, ſhall take away his part out of the book of life, and out of the holy city, and from thoſe things which are written in the book of life.

Verſe 20.He which teſtifieth theſe things, ſaith, Surely I come quickly. Amen. Even ſo come Lord Jeſus.

Verſe 21.The grace of our Lord Jeſus Chriſt be with you all, Amen.

The authority of this book is here again ratified from the perſon of him who is the Authour of it, that is, Jeſus Chriſt, who is, here called, The root and generation of David: both becauſe hee is deſcended of the houſe of David according to the fleſh: and alſo becauſe the eternall kingdome which all the Prophets did fore-tell, ſhould ſpring out of the houſe of David, was indeed and in truth eſtabliſhed in Chriſt, who is our true David, and our righteous branch, and as it is here ſaid, the bright morning Star, which hath moſt gloriouſly riſen upon the world, to diſpell all darkneſſe, and to bring the great and everlaſting light.

Moreover, here is great proteſtation made in the 18 and 19 verſes, of great plagues to be inflicted upon all ſuch as ſhall add any thing unto this booke, or take away any thing from it. Which alſo maketh greatly for the confirmation of the authority of this book. For that, to the which nothing may be added, and from the which nothing may be taken away, muſt needs be abſolute and perfect: But this book is ſuch a one: Therefore this book is abſolute and perfect, being a part of Gods everlaſting truth.

Laſt of all, here is ſet down the fervent deſire of the Bride after the Bridegroome; for ſhe being inflamed with the Spirit, deſireth him to come and make up the match betwixt them, that ſhee may be joyned to him in marriage, celebrate the ſolemnization, and live together with him in the eternall triumph: which is the ſenſe of theſe words, The Spirit and the Bride ſay, Come. And let him that heareth, ſay, Come. For it is proper and peculiar only to the Bride to hear, wait, and long for the coming of Chriſt. And let him that is athirſt, come. That is, all ſuch as thirſt after righteouſneſſe, may truely ſay, Come, ſweet Jeſus. For they are allowed freely to drink of the water of life. The plain meaning of all this is, that the Church being directed by the holy Ghoſt, moſt vehemently prayeth and longeth for the coming of Chriſt, that ſhee may have her topfull happineſſe, and full fruition of all thoſe ſuper-excellent things which are provided and purchaſed for her through him. And therefore to ſatisfie her deſire, Jeſus Chriſt the heavenly Bridegroom ſaith, I come ſhortly. To the which the Bride ſaith, Amen, Amen. Even ſo be it. Come Lord Jeſus, come quickly, and make an end of theſe ſinfull and conflicting daies, that all thy daer ones may have and enjoy their long looked for happineſſe and felicity in the heavens for ever and ever.

FINIS.