AS the Prophet Daniel, in his time was raised vp of the Lord as an instrument to reueale to the Church of God in those dayes, the difficulties to come vnto the Church of the Iewes, that there­by the Church might be armed against those troubles, as also to comfort them in the good issue thereof. So here the Apostle is stirred vp as an Instrument of the same, vn­to the Church of the Christians, which he doth by the prophecie contained in this Booke.

In the beginning of this Booke is first set downe the excellencie of the Prophecie herein contained, and the instrument of the deliuery of it; which is, the An­gell, and of the penning of it, which is Iohn himselfe.

The excellencie of the Booke is set downe by the diuers commendations, to the inflaming of the mindes of the hearers to a diligent obseruation of the matter contained in it.

First, in that it is called a Reuelation, he noteth, that it is such a thing, as that the wit of no man or Angell can attaine vnto it without the speciall manifestati­on of God.

Secondly, it is that which God giueth, and there­fore must be a most excellent thing; and further, as it is Gods gift, so it was giuen by God the Father to Christ, to giue vnto his seruants; namely, as hee was Mediator, and in that regard onely it was reuealed to him: for, as he was God, he was equall to his Fa­ther in knowledge; now God the Father would giue nothing to Christ, but that which was most excellent.

Thirdly, it is commended in regard of the matter to be reuealed, to wit, that which was to come shortly or quickly, namely, in a short time, before the end of the world, both in regard that they should begin out of hand, and especially in regard of God, for though in regard of vs it should seeme to be long, yet it is short vnto God.

The instrument by whom God declareth it to Iohn, is said to be the Angell, to wit, the Angell of the coue­nant; which is Christ the Sonne of God, which is here said to be Alpha and Omega, which is also a fur­ther commendation of the Booke.

Another argument of commendation is, that it was giuen to Iohn, a notable Minister, Apostle, and Witnesse of the Mistery of the Gospell of Christ Iesus, to whom all the Scriptures are directed.

Another reason of the excellencie of it, is drawne from the effects of it, to wit, that the knowledge of this should make them blessed which did heare it, and keepe the things herein contained.

Further, it is commended in regard of the time wherein it was deliuered to Iohn, to wit, when he was exiled, for the Gospell sake, into the Ile of Pathmos, which argueth that it was a notable thing, seeing it was to be a matter of great comfort to him in such a distresse: And more particularly, that it is said to be reuealed on the Lords day; wherein God vseth to deli­uer more excellent things, concerning his will and counsell, then at other times: And as the Sabbath gi­ueth commendations, and credit, and authority vnto the Reuelation, so this Reuelation also giueth authoritie to the Sabbath.

And first, Iohn beginneth with a Salutation, that it might draw attention, and be the more accepted of the hearers. In the salutation, hee wisheth Grace and peace from the Father, the Sonne, and the holy Ghost.

The Father is set out to be Hee that was, is, & shal be, that is, euerlasting. The holy Ghost is set down next, by the name of seauen Spirits, as hauing relation vnto the seauen Churches, making as it were a conformity of the Spirit with those seauen Churches hereafter men­tioned, wherein his Mistery most especially lay.

The cause wherefore he did chuse seauen Churches and no other number, it is▪ for the number of perfe­ction, [Page 4] for seauen is a perfect number: and therefore he saith, the holy Ghost is as seauen Spirits, to poure out his grace effectually in all the Churches, because he is as effectuall in all, as in one, for his strength is not diuided. And by seauen Churches he also vnder­standeth all the rest.

Next the holy Ghost, is set downe the Sonne of God: The reason why the second Person is set after, is, first because the Scripture is wont to set that in the last place, which it vseth to intreate longest of, now therefore the Apostle Saint Iohn being here princi­pally to speake of our Sauiour Christ, setteth him in the last place.

In the Salutation, he wisheth grace vnto the Chur­ches, with the fruit thereof, which is peace, which are set downe by their end, to wit, that God might be glorified.

Christ is here described by his offices; first, in that he is called the faithfull Witnesse, signifying that hee is a Prophet to testifie the truth to his people.

Secondly, he is described by his Priest-hood, in that he is called the first begotten of the dead; shewing there­by, that he was offered vp in sacrifice for his Church, and was risen from the dead.

Thirdly, by his kingdome, in that he is called Prince of the Kings of the earth: that is, he to whom all power belongeth, and to whom all Princes are subiect, as of whom they receiue their Scepters.

Afterward the Apostle shewes that he did not set downe this Reuelation by himselfe, but by the calling of Christ; and therefore bringeth in the author of his calling, which was Christ, whom he setteth downe [Page 5] by his comming in the clouds; which he saith, shall be so glorious, that euery one shall see him: and that this authority may be more effectuall, he bringeth in Christ, speaking in his owne person, saying, I am Al­pha and Omega.

And lastly, the Apostle bringeth in himselfe, descri­bing himselfe to be a Brother, that is, a member of Christ, and one that waited for deliuerance by him. And againe, that hee was a Labourer in the Church, and therefore was persecuted for the Truths-sake, for which cause hee was now driuen into the Isle of Path­mos: And heere hee saith, hee was rauished in the spirit, and heard a voice as of a Trumpet: In that he saith he was rauished in the spirit, he signifieth that his minde was withdrawne from all worldly cogitations, and was addicted and bent vnto those holy meditations which it pleased the Lord to minister vnto him. Where we see that hee with-held himselfe from all other things, to the end hee might better attend vpon all good occasions, to learne any thing concerning the will of God.

Which teacheth vs in holy exercises, especially which concerne the will of God, to separate our selues from any thing that may hinder vs, or withdraw our mindes from the same; and more principally ought the Ministers so to doe, when they are to be occupied in the study of the word of God, and in deliuering the will of God vnto the people.

And hee looked to see the Voice: Not that the voice could be seene, but he looked from whence it should come, and who should speake it. Then hee sheweth what hee saw (which is the preparation of the two [Page 6] Chapters following:) that which he saw was seauen Candlestickes, which note the seauen Churches; for the Candlestickes are of Gold, signifying the glory and puritie of them; so that wee see that albeit the Church in the world seemeth to be contemptible, yet with God it is most precious.

Afterward the Apostle doth notably describe Him, whom he saw; and first, by his apparell, in that hee had a long Garment; noting, that hee was a great Councellor: for, amongst the Iewes, Councellors v­sed to weare such manner of Garments. This noteth, that Christ is infinitely wise, and therefore able to giue counsell to his Church.

Secondly, his paps girded, noting, that as he is wise so he is ready to helpe his seruants speedily with his counsell. A similitude taken from the custome of those Countries of the East, who when they would make hast in doing any thing, they would gird vp their Cloathes to their breasts, lest they should be any hin­derance vnto them, that they might more speedily doe that they went about,

His head white; declaritg his grauity, as gray haires are signes of age.

His eyes flaming; that is, piercing and entring in­to the hearts of men, laying open, and seeing all things whatsoeuer, though neuer so secret.

His feete Brasse; shewing his power and maiestie, as being able to tread his enemies, and all that is con­trary to his will, or that opposeth it selfe to him, in peeces vnder his feete.

After follow his effects; and first, by his voice, which is said to be like the sound of many waters, setting down [Page 7] thereby the maiestie of his voyce; noting, how terri­ble Christ is to his enemies: Then hee is said to haue seauen Starres in his hand, which signifieth the Mini­sters, who are the lights of the Church: And where­as they are said to be in his hand, it noteth, that the Mi­nisters of the Word, are in the custody of Christ, be­ing vpheld, maintained, and gouerned by him.

Out of his mouth went a sharpe two-edged sword; Which is his Gospell: And whereas it is said to haue two edges, it declareth the double vertue of the word of God, which either cutteth and healeth vnto life, or woundeth to death.

His face shining as the Sunne; either setting forth the fulnesse of his Maiestie, or else his enlightning of the earth with the light of the Gospell, like as the Sunne with his beames.

Afterward, Iohn saith, that he fell downe at the sight hereof; which he did partly in reuerence, and partly in feare: But the Lord raiseth him vp, and vpholdeth him, bidding him not to feare. And in a word, inter­preteth all the mistery, and setteth downe briefly the summe of the whole Booke following, which was then to be reuealed vnto him: namely, that it was either of things present, or of things to come.

The things present, were those which were then done, though Iohn knew not of them: which are con­tained in the three first Chapters of the Booke.

The things to come, are those which afterwards should be done vnto the end of the world: and doe follow in the rest of the Booke.

THe Prophet hauing set downe the diuision of his Booke, which is, into two parts, concerning things present, and things to come. He now commeth to the first; namely, concerning those things that were then done: where, first hee sets downe the Epistles which Christ sends to the Churches. In the Epistles, we are to consider those things that are common to them all, & those things that are proper to euery one.

1 The things common to all, are first, that they con­taine titles in them fit for the matter whereunto euery Epistle driueth. In the titles it is common to all, that it is directed first and principally to the Angell; that is, to the Minister, as being principall in the Church: Yet so as that it belongeth also to the whole Church, as appeareth by the Exhortation in the end of euery Epistle, Let him that hath eares heare, &c.

2 Secondly, this is common to all, in that hee either commendeth their good things they haue, or discom­mendeth their euill, exhorting them to the good, and dehorting them from the euill, adioyning promises vnto their good things, and threatning iudgements against their euill.

3 Lastly, the attention vnto the promises which hee stirreth them vp vnto: and this hee moueth diuersly. In the three first Epistles, he seemeth more especially [Page 9] to moue them with care, by threatnings, in the foure latter, he more expresly sets downe their reward: and thereupon hee sets downe this exhortation vnto at­tention, Let him that hath an eare, heare what the spirit saith to the Churches.

To come to the Epistles particularly: In the first he writeth to the Church of Ephesus. Christ descri­beth himselfe by that, by which he is set downe, Chap. 1. 13. 16. namely, to be hee which hath the seauen Starres in his hand: noting, that all good things what­soeuer are in the Ministers, they come from him, and the praise thereof is due vnto him. And secondly, in that hee walketh in the midst of the Candlestickes, hee noteth, that hee seeth all their doings, and therefore he knoweth their workes and their labours. And here he commends in them, first, their Patience, then their Impatience; the latter he handles first, as is the man­ner of the Scripture; namely, that they could not for­beare those that fained themselues to be Apostles, and yet were not, and therefore they proued them and tried, and found them to be lyars: Secondly, their Patience, that they had borne much affliction, and many troubles for the truths sake, and did still beare in the maintenance thereof, and were not weary, which is required in true patience.

And hauing commended the good in them, hee comes to the reproofe; where hee teacheth those that are to reprehend others, that they set downe in the first place, the things that are praise-worthy in the parties to be reprehended, and then to set downe the reproofe: Which condemneth those which vse to rell the faults, leauing out the remembrance of the good; [Page 10] but the holy Ghost here contrariwise, doth nominate and commend their vertues, that the better they might be are the reproofe of their vices.

Verse 4. The reproofe is, that hee saith, they had fallen from their first loue: Where hee reprehendeth their want of zeale; shewing that the feruencie of their loue which first they had, was now decayed and coo­led, therefore hee exhorteth them to a change, first, in their iudgement, that they should reforme it, which appeareth in that he saith Verse 5. Remember.

Then in their will and affections in that hee bids them repent.

Lastly, in their actions, in that hee commandeth them to doe their first workes: So that he requireth of them a good and full reformation of all things that were amisse, both inwardly and outwardly. And hee sheweth further, if they will not be reformed, accor­ding as he exhorteth them, that hee will remoue their Candlestickes, that is, either cast them into banishment, and suffer them to be led into captiuity, or remoue his Gospell from them. And lest they should be too much discouraged and cast downe by this seuere and sharpe reprehension, hee doth after mollifie the re­proofe by praising them againe.

Verse 6. And hee saith, that they haue this good thing, that they hate the sinne of the Nicolaitans, which he also hated, to wit, both spirituall and corporall for­nication. And lastly, he shutteth vp the Epistle, ad­ding a promise, if they returne and ouercome, they shall eate of the tree of life; that is, be partakers of Christ, who was represented and figured by the tree of life in Paradise, of whom, whosoeuer eateth, shal neuer die, Ioh. 6.

Verse 8. The next is the Epistle to the Church of Smirna, and amongst them hee findeth nothing but matter of commendation.

Verse 9. And here first hee praiseth them for their patient suffering of afflictions; through which, they were become poore, yet so as that by the blessing of God, that pouertie was turned to their further spiri­tuall riches.

After, hee comes to shew wherein their affliction consisted, and was more grieuous vnto them, namely, in that they had such among them, which professed themselues Iewes, that is, children of God, that is, Christians, but yet were not, but would maintaine the ceremonies of the Law, and preferre them before the substance of the Gospell, and would mingle the cere­monies of the Law with the Gospell.

Verse 10. And because they were afraide of future euils, hee fore-telleth them of such troubles which should befall them, that they might be the better pre­pared against them, and the more comforted in them. And hee telleth them that some of them should be cast into prison, and that they should haue tribulation, that is, grieuous afflictions and persecution, ten daies, that is, tenne yeares; euery day being counted for a yeare, according as that phrase is vsed and expoun­ded in Daniel, as afterward it came to passe, from halfe the raigne of Traian, to the time of Adrian, for which space the Church suffered extreame persecution.

And howsoeuer their Persecutors might seeme to doe it in the seruice of God, yet he sheweth them that it should be the onely hand of the Diuell, and through his malice, & therfore they should not be discouraged, [Page 12] but should rather be comforted; for, seeing the Di­uell was against them, God was therefore with them on their side, to defend them and take their part. And to the end they might be the more confirmed here­of, hee comforteth them with an argument drawne from the hope of their Resurrection; that howsoeuer here in this life they should be persecuted, and should suffer, euen vntill death, yet they perseuering vnto the end, should not be hurt at all with the latter death. And for this cause also he vseth, in the Title, an argu­ment drawne from his owne person, in that he is first and last, and therefore able to deliuer them: As also, that he was dead and is aliue; and therefore howsoeuer they might suffer temporary death, yet they should rise againe as he did, and liue with him eternally.

Verse 12. After followeth the Epistle to the Church of Pergamus, where hee findeth some good things which hee commendeth: namely, their constancie in professing of religion, and their patience; which he com­mendeth by two circumstances, both in regard of the place, and of the time wherein they liued.

Verse 13. Concerning the place, it was there where the Diuell erected his throne, that is, where hee seemed at his pleasure to raigne, as Prince in his Subiects: Neuerthelesse, they were constant and kept their pro­fession of the Gospell.

For the time, it was when the faithfull man Antipas was put to death: that is, in such a time wherein per­secution was very hot against the Children of God, and yet notwithstanding they started not from their profession.

Verse 14. Yet for all this, hee hath certaine things [Page 13] against them, which he reprehendeth: namely, that they permitted certaine false Prophets amongst them, and did not withstand them, as the Church of Ephesus did, but suffered them to teach dangerous doctrine of Balaam, which taught and maintained bodily whordome and fornication, whereby the people were brought to Ido­latry, of which sort were those amongst them which held the doctrine of the Nicolaitans, to wit, that spiri­tuall and bodily whoredome.

The reformation whereof hee exhorts them to, in bidding them repent; and this hee doth by these rea­sons; to wit, first, if they would repent, they should be partakers of the hid, that is, spirituall Manna, in the wildernesse, which was hidden in the Arke in a pot.

By Manna is meant (as Iosh. 6.) the grace, righte­ousnesse, and holinesse of Christ, imputed vnto vs, and that Iustification by him which came downe from heauen, which none know, but those which haue it. Secondly, another reason, that he that did ouercome, he would giue him a white stone: Which phrase of speech is a similitude taken from the manner of the Gentiles, (as in times past the Prophets vsed to take borrowed speeches from the custome of the Iewes, in the Law,) because now the Church was communicated with the Gentiles, the Gospell being now spread among them. This custome was especially amongst the Gre­cians; The manner of it was, that when any one was accused of some criminall matter, he was straight-way put to his triall; if hee were found cleare, hee had a white stone giuen him, if otherwise he was found guil­ty, and was to be condemned, hee had giuen him a blacke stone, or some other colour: So that now in [Page 14] that it is said, that hee which ouercommeth, should haue a white stone giuen him, hee meaneth that hee shall haue nothing laide to his charge, but shall be freed from all his sinnes.

Verse 18. Lastly, hee commeth to the Church of Thyatira, where he findeth many good things, which he commendeth, as their loue, (contrary to the Church of Ephesus) and the fruits thereof; their seruiceablenesse, their faith also, and their patience, and their workes, to haue beene more at the last, then at the first.

Verse 20. Yet hee hath somewhat against them, to wit, that they suffered Iezabel (albeit they themselues maintained her not) whether one of that name, or such a one as Iazabel was, it is vncertaine; yet such a one as calling her selfe a Prophetesse, did seduce the people with her whordomes and Idolatries, and there­fore he chargeth the Church, because they did let her alone: for it is not enough for the Church of God to doe well themselues, and to refraine from those that are euill-doers in the same, but if it lye in them, the Church of God is to refraine others from those euils, and to punish the offenders so farre as they may.

Verse 22. Now therefore the Lord saith, that hee wil execute iudgement vpon her, by casting her into a Bed, that is, laying a most grieuous and heauie affliction vpon her, and not onely vpon her, but vpon all that committed fornication with her; that is, which were par­takers with her in her sinnes of whoredome and idola­trie: namely, those that were her vpholders & main­tainers. And not onely on them, but this iudgement should also be manifested vpon her Children; by [Page 15] Children, meaning either her Schollers which learne of her, or her posteritie, and then he saith he will kill, that is, cleane roote them out of the earth. And how­soeuer they would pretend great Misteries and Reue­lations, as to be guided by the spirit of Prophecie, (as the Anabaptists in our times also doe) and to haue Reuelations, yet seeing their manners and actions are filthie, abhominable, and detestable, therefore the Lord will execute iudgement vpon them. And hee will doe it vpon the transgressors themselues, but as for the Church, albeit they had thus suffered them, yet he would not punish them after this sort, but hee would hereby (namely by the punishment inflicted on the euill doers) be content to call them to repen­tance for that sinne of theirs in suffering them.

Verse 26. Lastly, he saith, to those that ouercome hee will giue authority: first, to be Kings ouer the Gentiles, and to beare rule ouer the wicked, and to subdue them, being ioyned with Christ in his Kingdome. And secondly, he would make them partakers of his glory, in making them Priests vnto God, which hee sets downe by the morning Starre, which Starie, as it com­meth next to the Sunne, so it is next vnto it most glorious, signifying that the righteous should come neare vnto Christ, and be euen ioyned with him in his glory, at his glorious comming.

OF the things that were already done, there re­maineth onely that which is contained in this Chapter. Where; first, he writeth to the fift Church, to wit, the Church of Sardis, where he getteth authoritie by vsing the same title which he did to the Church of Ephesus, & addeth another, to wit, that it is hee which hath also the seauen Spirits: wherby he noteth the fulnesse, and exceeding measure of his spirit, & the abundance of his power and grace, by the which hee doth also vphold and gouerne the Starres, that is, the Ministers of his Church. This Church hee commen­deth not at all, as he did before commend the other Churches; but rather beginneth with reprehension, saying, that they had a name that they were aliue, but indeed they were dead, Verse 1. that is, they seemed to haue that, which in truth they had not.

And first hee exhorterh the Angell of Sardis to looke vnto himselfe, in that he bids him awake, and be not secure and carelesse; and then to looke vnto others committed to his charge: And therefore it is that Paul exhorteth Timothy to take heede vnto himselfe; that so he being reformed himselfe, may be more fit to looke to those who are committed to him. For those that were committed to his charge, he biddeth the Angell to strengthen those things that were ready to dye, [Page 17] that is, to recouer that which was almost lost, and that betime, lest it dye altogether; a note, that as yet they were not cleane dead, whereby he mollifieth the speech which went before: For he had said before to the Angell of Sardis, that he was starke dead, mea­ning, in regard of that they would be, if they refor­med not themselues betime: After, hee willeth him to remember, that is, consider diligently what gifts he had receiued, and that hee should vse them well: namely, thereby he should instruct the Church, and that hee repeat, for otherwise, hee will come against them sodainely, as a thiefe in the night, at vnawares, when he should be vnprepared; and so his destruction should be most fearefull: Yet (saith hee) I haue a few names (as Acts. 1. 15.) that is, a few persons, which had not defiled their Garments, that is, which were found faithfull, and had not beene infected nor defiled with those sinnes which raigned in that Church for whose sake he yet spared them, and fauoured them as hee would haue Sodome, if there had beene but tenne righ­teous found therein: And these (saith he) shall goe with me in white, and be cloathed in white array, that is, be couered with his righteousnesse, and be partakers of his honour; for, white is a token of honour; and that they shall not haue their names put out of the booke of life, that is, should be crowned with immortalitie.

Lastly, to those that ouercome, which confessed his name before men, he promiseth that hee would con­fesse their name before his Father, and before his ho­ly Angels; Where he giueth vs to vnderstand what was the chiefe sinne of that Church, to wit, that they were afraide to make so full a confession of Christ before [Page 18] men, as they should haue done: For, as it seemeth, they would professe Christianity indeed, yet so, as that they would not displease any by it, nor incurre any danger for the same: Therefore he promiseth to him that ouercommeth, that hee will confesse him be­fore God, in his Kingdome.

Next hee commeth to the Church of Philadelphia; where he describes himselfe by his offices: First, hee setteth downe himselfe to be holy, alluding to the ho­linesse of the Priest-hood in the Law, vpon whose head was written, Holinesse to the Lord: which was aExod. 39. 30. Type and Figure of Christ, hee being holy himselfe, yea, the holinesse of his Father: By this word, holy, is noted vnto vs the Priest-hood of Christ, whereby we are made holy: He is called true, hauing regard to his Propheticall office, whereby he teacheth his people the truth of his will.

Thirdly, in that he is said to haue the keyes of Dauid, and that he openeth, and no man shutteth, and shutteth and no man openeth: it noteth vnto vs his kingdome; and vpon this title the rest of the Epistles runneth, which he prosecuteth, in that he had declared himselfe to be King indeed herein; namely, in that he saith hee had set open a dore for his Gospell among them, so that none should shut it; signifying, that when God will bring the truth to light, and will haue it to preuaile, none shall be able to resist it: And (saith hee) albeit they were weake, and had but little strength, yet they should not be discouraged at it, or at the greatnesse or multitude of their enemies, (which he vnderstandeth by the Sinagogues of Sathan) but seeing they had yet kept this dore of the word open, they should therfore [Page 19] the rather hold it open more constantly and coura­giously, and hee would helpe them the more by his power, and maintaine them therein: yea, hee saith that if they will thus continue, he will open the doore of the Gospell so farre, as that he will make the most grieuous enemies, which called themselues Iewes, that is, the Children of God and professors of Christ, which yet were not so, as those that ioyned their Law and the Gospell, he would euen make them to come and fall downe at the feete of the Ministers, and wor­ship before them. Not that here is any thing where­upon the Papists can ground that men are to be wor­shipped; for hee doth not say that they should wor­ship the Angell, but they should worship God at the feete of the Minister, to wit, as Schollers, to vnder­stand at his mouth the will of God: As Paul is said to be brought vp at the feete of Gamaliel, that is, to be instructed of him as his Scholler: And the Disciples in the Acts are said to stand at the feete of the Apo­stles, that is, to attend to their doctrine, and to learne of them the will of God. Lastly, hee promiseth to those that striue and ouercome, that they shall be like Pillars in Gods Temple, to wit, notable Instruments in the Church of God; and namely, such as should both be most firme and stable, as that they should ne­uer be remoued from the profession of the Gospell; and also such as should be beautifull ornaments in the house of God, as Pillars wrought with curious workes vsed to be in great houses; and especially in the Temple of Ierusalem; for it was an vsuall thing to graue their Pillars, for the beautifying of them, with names and other fine workes, and therefore hee [Page 20] alludeth to that same custome, saith, that he will graue vpon them the name of his father, that is, to be his Chil­dren: and the name of the City of God, that is, the Church of God, the new Ierusalem, the people newly regenerate; and that hee would write vpon them his name, that is, make them to be partakers of his righ­teousnesse and glory.

In the last place he writes to the Church of Laodi­dicea, where he also giues himselfe titles as before, de­scribing himselfe by his offices; first, hee cals himselfe, Amen, namely, he in whom all the promises of God are, yea, and Amen; that is, are fully accomplished: whereby he notes his Kingdome, because by it, hee bringeth to passe whatsoeuer hath beene said before. His propheticall office, in that he is called the faithfull and true Witnesse; namely, he which faithfully testifi­eth the truth to his people.

His Priest-hood, in that hee is the beginning of the Creatures of God: signifying the second creation, which is regeneration: And not (as it is in one place, Colos. 1.) the worke of the God-head in fashioning of all the Creatures, as it is there meant; but here it is rather to be vnderstood of his worke of redemption, as hee is Mediator.

That which he reprehendeth in them is this, name­ly, that they are neither hot nor colde; that is, they halt betweene two Religions, swimming as it were betweene two waters: and this he setteth out to be a very desperate case, and therefore saith hee, I would for thine owne sake thou werest either hot or colde, for, because thou art neither, but onely luke-warme, it shall come to thee as vseth to befall the luke-warme water in a [Page 21] mans stomacke, which will not abide, but must be spued out, euen so saith he, because thou art neither hot nor colde, it will come to passe that I shall euen spue thee out of my mouth; that is, I shall vtterly abandon thee out of my fauour, and cast thee cleane from mee, so that I shall haue nothing to doe with thee any more. Then to declare vnto them the grieuousnesse of this sinne of theirs, hee telleth them the cause of that their luke-warmenesse in religion, to wit, because saith hee, thou saiest thou art rich, that is, thou thinkest thy selfe to be perfect and in good estate, but indeed thou art poore, naked, destitute of all grace and hast nothing at all; yea, thou art blinde, and canst not see thy want, and therefore thou art so much the more mise­rable, and thy case more dangerous and desperate. And therefore saith he, I aduise thee to looke to thy selfe quickly, and to addresse thy wants: And he telleth the meanes how they may doe it, namely, come (saith hee) and buy of mee gold, &c. But may some say, how can the Church buy any thing of Christ, seeing she hath nothing at all, but is altogether poore and destitute? The Prophet Esay answereth, come and buy, but he ad­deth for nothing. And therefore our Sauiour saith here, come and buy of me gold, that is, onely if thou wilt, come and enrich thy selfe with the riches of my graces, come and buy white apparell, that is, cloath thee with my Righteousnesse, and so couer thy shame, and get a Collirium, an Ointment to annoint thy blinde eyes, that thou maist see better, and know more perfectly what a grieuous case thou art in, and what a fault thou hast committed. Like vnto this Church is the estate of many that professe the Gospell among vs, who [Page 22] thinke they are well, and that they haue great know­ledge, whereas indeed they haue nothing at all, as their liues doe testifie.

Lastly, that they should not take in euill part this his sharpe reprehension, he saith, as many as hee loueth he rebuketh and chasteneth; and therefore they should take his reproofe in good part, and be brought to re­pentance by it; for it was a manifest token of his loue and fatherly kindnesse towards them, if they would profit by it. And he bids them also be zealous; where he noteth another cause of their former sinne to be want of zeale, which he wisheth them to reforme. And he saith, though he be a King, yea, the King of Kings; yet he standeth at the doore and knocketh, that is, calleth them to repentance, and promiseth, if they will let him in, that is, turne from their sinne, and yeeld to his will, he will come vnto them and Sup with them; signifying, what exceeding ioy and comfort they should receiue by him; yea, they should be made par­takers of the ioyes of heauen: where he alludeth to the comfort that friends haue one of another, when they meete together at their Dinners, Suppers, and Feasts; which thing if it be comfortable to men, much more comfort shall it minister vnto vs, to be partakers of the company of Christ Iesus himselfe, in his heauen­ly banquet. A second benefit he noteth, in that those that doe thus receiue him, and ouercome, shall not onely receiue comfort, but glory also and honour in his Kingdome, and that hee will set them vpon his Throne, and they should raigne with his Father in his Kingdome.

HItherto wee haue heard of the first part of the Reuelation, concerning the things that were then done: Now it remaineth to speake of the things to come, which is giuen vs to vnderstand in the beginning of this Chapter, in that it is said, I will shew thee things which must be done hereafter. And first, here are set forth those things, generally, which are afterwards to come vnto the whole world, and this is from this Chapter, to the beginning of the tenth Chapter: Afterwards, the things that befall par­ticularly to the Church of God, from the tenth Chapter to the end of the Booke: According as Da­niel in his Prophecie did first manifest vnto the Church the things which should befall vnto the Mo­narchs, and then vnto the Church it selfe also. The which iudgements it pleaseth the Lord to reueale vn­to his Church, because they being in the world, though they be not of the world, as our Sauiour Christ speaketh, are yet interessed in those outward trou­bles which come vpon the world. First, then it is said there was a dore open in heauen: Which teacheth vs, that vnlesse God open a doore vnto vs, all things are hid in his Counsell, and shut vp, so that none can see into them, and especially those things which concerne the saluation of Man.

Againe, it is said, he heard another voice like a Trum­pet, which was to waken him better; for, albeit hee was wakened before, yet he was not sufficiently wake­ned and stirred vp to behold the things afterward to be deliuered. The like wee see in Daniel and Ezechiel; to shew that we had need of new calling on, and new attention, of new stirring vp and preparation when­soeuer wee are to learne any new thing out of the word of God, euen as Iohn had a new preparation, be­cause of this new matter to be reuealed; for new things require new attention. After hee was bidden to come vp: Which teacheth vs, that vnlesse wee be lifted vp aboue our selues, by Gods power, to the be­holding of heauenly things, and of those things espe­cially which belong to our saluation, we can haue no power to vnderstand them. And whereas hee is here bidden to come vp, and not before in the other place; it sheweth vs that the matters following, which were afterwards to come to passe, are more difficult, and haue the more need with greater diligence to be ob­serued, and that we are with more care to labour for the vnderstanding of them, then of those things that were before.

And whereas he is said to be rauished in the spirit, it meaneth, that he was as it were cast asleepe, and in a trance, and his senses being with-held from all man­ner of obiects which might hinder him, hauing for a time set aside all worldly things and cogitations, to the end all the powers of his soule might be lifted vp, and be more intent, and that so hee might hearken more diligently to those things that were ready to be told him.

Which teacheth vs, when wee goe about holy and heauenly matters, wee must be as it were in a new world, and we must separate our selues from all world­ly things, and worldly cogitations, though otherwise at other times lawfull; and addict and addresse our selues wholly to those holy things of our God.

Then he commeth to the vision it selfe. Where first is set down the preparation and preface of that which is to come, contained in this, and in the next Chap­ter.

In the preface is described and set forth vnto vs the person of God the Father, and that diuersly: first, by a Throne, and one sitting thereon; comparing him in likenesse to a Iasper and Sardy Stone, that is, very glo­rious to behold, and of most exceeding valour; not describing him by any forme or portraicture, but by the glory which those most precious Iewels that can be, doe represent. This glory is declared by the reflecti­on, which was so great, that it made all that was round about the Throne to be like a Rainbow, that is, glorious and excellent: for as the brightnesse of the Sunne cau­seth those notable colours which wee see in the Rain­bow, so the glory of God maketh all round about him glorious.

After he is described by his Assistants, to wit, foure and twentie Elders, that is, the Church of God; the chiefe whereof are in the Scripture, twelue Patriarches in the old Testament, and the twelue Apostles in the New, vnder which number all the rest are compre­hended.

These are said to haue white Robes and Crownes, and to sit vpon Thrones, in forme of Kings; for all these are [Page 26] things belonging properly vnto Princes; signifying, that in Christ we are all Kings, being made partakers of his Kingdome.

Afterward, God is described by the effects which proceeded from the Throne, to wit, thunders and light­nings, and voices, and their immediate cause; in that they came from the seauen Lamps, which are the seauen spirits of God, namely, the holy Ghost, whereby God doth all things that he doth. This teacheth, that see­ing the thunders, lightenings, &c. come from the Throne of God, that therefore nothing can come by chance or fortune, as men vainely suppose, but onely by the direction and counsell of God, and from him who is the Ruler and Disposer of all things in the world.

By lightnings, thunders, and voices, seemeth to be meant the iudgements and anger of God, to be exe­cuted on the wicked, which doe follow in the next Chapters, viz. 5. 6. 7. 8. 9. for it is not vnmeet that in these the iudgements should be set forth, seeing they are the fearefull workes of God.

And here God the Father is described to be a Iudge, and to fit like a Iudge, as being Iudge of all the world, as he is called, Gen. 18. 25. Then he is described by foure Beasts in the middes of the Throne, and round about, to wit, the chiefe Angels of God, wayting for to execute Gods will at all times: And as Sargeants attend on their Iudge, so are they, being alwaies ready to receiue any commandement he enioyneth them. So also our Sauiour Christ in Iohn, is said to waite still on the will of his Father; namely, as he is Mediator. In that these are said to be foure, it is not to be thought that there [Page 27] were no more in number, but hee vnderstandeth by foure, a competent and sufficient number, able to ex­ecute any thing which God will haue fulfilled in all the world, in the East, West, South, and North.

These Beasts are also described to be full of eyes, sig­nifying their prouidence and singular direction they goe withall.

Then they are seuerally described; the first of them is like a Lyon, declaring their courage; the second, like an Oxe, signifying their strength; the third, like a Man, noting their wisedome; the fourth, like an Eagle, shewing their swiftnesse and speedinesse in doing Gods will. Their sixe wings expresseth their readinesse to goe to all places: their wings full of eyes, shew that they goe not at all aduentures.

These were about the Throne.

Vnder it was a Sea of Christall, whereby seemeth to be meant the earthly creatures, and all things in this present world, compared to a Sea, because of the vn­constancie of them, likened to Christall, because God seeth clearely into them, and through them; for as one may see easily into Glasse, and Christall, so these are euidently seene and discerned of God, as being continually in his sight and presence, hauing beene made by him, and being gouerned by him. After, the foure Beasts are said to fall downe and praise him day and night, for all his Power, Glory, and Maiestie, and espe­cially as it seemeth, for those thunders, that is, for those iudgements to bee executed on the world, ac­knowledging that they were iust and right. And albe­it they were sealed vp as appeareth in the next Chap­ter, yet by these thunder-claps of Gods anger, they [Page 28] could vnderstand that there were iudgements to come. The like is in Esay, the sixth Chapter, where the Angels also glorifie God for his iudgements. And al­beit it may seeme to man to be a very hard and grie­uous thing, that God should harden the hearts of the people, to the end hee may more fully expresse his iudgements on them, yet neuerthelesse the Angels cease not to magnifie him for the same: and so they doe here in this place.

And not onely they, but the Elders & the Church and Children of God, do also ioyn with the Angels to praise the Lord, as for all other his works in his Creatures, so also for his iudgements; & they doe pronounce that God is worthy to haue glory in his iudgements, as vn­to whom alone all fulnesse of Honour, Glory, and Po­wer doth belong; and therefore they themselues fall downe, and cast their Crownes before him, acknowledg­ing thereby, that all their glory is due vnto the Lord, and is his, as hauing receiued it by him alone, and that they themselues are altogether vnworthy of any such dignity.

IN the former Chapter is set forth the person of God the Father in his Maiesty, as principall, from whom all things come. Here in this Chapter is set downe God the Sonne, the second Person, who is Medi­ator and meane betweene God and man, of the mani­festation [Page 29] of these iudgements to follow. Which teach­eth vs, that through Christs intercession alone, all good knowledge commeth to Gods children. First, in that Iohn saith, he saw a Booke in the right hand of him that sate on the Throne, that is, of God the Father; by his right hand is meant his Strength, Power, and Force, whereby he so keepeth it, that no power whatsoeuer can winne it, or wrest it out of his hand, nor can be partaker of it, vnlesse hee himselfe will giue it. This Booke is written within and without, signifying, that the multitude of the plagues which were to come on the world, were so many, that the Booke could not containe them: The subiect of these plagues, vpon whom they should be executed, is the world, accor­ding as the Psalmist speaketh, Lord poure out thy wrath vpon the Gentiles.

In that it is sealed, it noteth that it is separate from all men and Angels, so that none could attaine to the knowledge of it, but God himselfe According to that which the Apostle speaketh; who hath beene his Coun­cellor? Rom. 11. 34. that is, who hath beene partaker of Gods coun­sell? In the Gospell of Saint Iohn, Christ answereth, The Sonne hath reuealed it, which came out of the bosome of his Father.

After, hee heareth the voice of a strong Angell, which saith, Who can open the Booke? Who is worthy to do it? Which sheweth, that the Angels themselues stoope to looke into these iudgements, that is, haue an earnest desire to behold the things of the Church, and the misteries of God concerning the same, as the Apostle Peter saith.

In that there was none found that could open the Booke, [Page 30] no not so much as looke vpon it. It sheweth that none can haue so much as the least measure of knowledge thereof. Then Iohn wept, for that none was found wor­thy: It teacheth vs, that when wee see our ignorance of those things which concerne vs, wee are to weepe and be grieued at the same, especially in those things which concerne our saluation.

After, it is said, one of the Elders comforted him, bid­ding him not to weepe, for the Lyon of the Tribe of Iu­dah had performed this; so called, by reason of his cou­rage, through which hee had ouercome all lets, which might hinder the reading of it, namely sinne, and this he had taken away by his death, and so had obtained this fauour at Gods hand for vs.

The root of Dauid: That is, the cause and creator of Dauid, and the begetter of his faith, in regard of his God-head, as in other places hee is called the seed of Dauid, in regard of his man-hood, which proceeded of the linage of Dauid.

After, he is represented in another forme, that is to say, of a Lamb that had been slain, as it seemeth bloudy, which appeared in the midst of the Throne; And he is said to haue seauen horns, & seauen eyes, which are the seauen spi­rits, that is, the holy Ghost, which is his spirit, proceeding from him: By his eyes, meaning his infinite knowledge, wherby he seeth into all things; By his seauen hornes is signified his infinite power. And he commeth to his Father, & taketh the Booke of his Father (to open it, and to vnloose the seales) who would giue it to none else.

Then followes the effect of this his taking the Booke, to wit, a Song of thankesgiuing: First of the chiefe and principall Angels, who say, that the Lambe onely is [Page 31] worthy to receiue this honour, as to haue the Booke, and to open it. And as the foure Beasts, being principall of the Angels, and the Archangels, begin, so also the Elders, which were the principall of the Church, doe ioyne with them in praysing Christ; And after, as the chiefe of the Angels, and of the Saints, begin, so the rest of the Angels follow, euen thousand thousands, viz. all the other Angels.

And in their Song, they praise the Lambe, attribu­ting to him all Power and Riches, and Wisedome, and Strength, which are causes; and then the effects thereof, Honour, and Glory, and Praise, that all these belong vnto him. Then followeth the praise and thankesgiuing of the rest of the Church, and of all the Creatures, which praise, first, God the Father for vouchsafing to giue the Book vnto his Son, & second­ly, God the Sonne for obtaining it at his fathers hands: Lastly, the chiefe Angels, the foure and twenty El­ders, are brought in, saying Amen to the thankes­giuing of the inferiour Angels, and of the rest of the Creatures: As they began the Chapter, so they as it were make an end, and answere to the rest in prayses, shewing vs that they neuer cease continually to sound forth the praises of God.

HAuing heard before in the former Chapters of the preparation, to the declaring of the things to come, he now speaketh of the things them­selues [Page 32] that were to follow; and he speaketh of them, as of great Misteries.

And first, it seemeth in this Chapter is shewed to the Apostle, rather a warning, what things are to be­fall, then any declaration of the befalling of those Iudgements; as the execution of the things themselues set downe in the eight and ninth Chapters doe ma­nifestly declare: And also it appeareth, because in the seauenth Chapter, (as it is familiar with the Scrip­ture) before the things doe come, he sheweth matter of comfort to the Children of God, to prepare & arme them against those iudgements to be executed.

So here in this Chapter is contained a denuncia­tion of the iudgements to come to passe on the wic­ked, vnlesse there were speedy repentance; as in the next Chapter, a consolation, to arme and strengthen the godly, in that they should not be touched nor hurt with these iudgements. And then last of all followeth in the eight and ninth Chapters, the declaration of the very execution of the iudgements themselues. In that he saith, he heard one of the foure Beasts speaking to him as it were with the noise of a thunder, it sheweth, that though it were in the same vision, yet hee is faine to be raised vp by this mighty voice of the Angell; so that one stirring vp was not sufficient. Which teach­eth vs, that in the same Sermon we are often to be rai­sed vp, if not by the Angell, that is, by the Minister, yet by our selues: We are as it were to renew our attenti­on to receiue instruction, reproofe, correction, or any other thing which the Lord would haue vs to know.

Come and see: that is, attend diligently and care­fully, with greater attention: Not onely exhorting [Page 33] him to continuance, but also to heare more fruitful­ly and profitably.

After that the first Seale is opened by the Lambe Christ, the Apostle Saint Iohn saith, he saw a white horse, and a man sitting thereon: In that he is said to sit on a white horse, and to haue a Crowne giuen him, it no­teth victory: By the Man is vnderstood, the Ministers of the Sonne of God, Christ Iesus, sent forth to de­clare the iudgements of God to come vpon the wick­ed for the neglect of the word.

And whereas it is said for victory, it signifyeth that the iudgements which they threatned, should haue euent, vnlesse they repented speedily. The Bow which he hath, signifieth the easinesse of the victory, to wit, noting that the Lord wil ouercome a farre off, because men with a Bow vse to strike a farre off their enemies without any labour; euen so would the Lord doe in the execution of his iudgements.

In the opening of the second Seale, there appeareth a red Horse, which together with the sword that was giuen him that sat thereon, signifieth the great bloud­shed that should come on the world by fighting of one nation with another, or of nations within them­selues, as oft times it commeth to passe.

Then the third Seale is opened, whereupon appea­reth a black Horse, which noteth great famine to come vpon the earth, because that famine vseth to make men looke blacke, as the holy Ghost interpreteth, and declareth it afterward, namely, when he saith that the man that sat on that Horse had Ballances in his hand; noting, that they should not eate and drinke as much as they listed, but they should haue their meate [Page 34] and drinke giuen by measure, as it commeth to passe in the time of dearth.

A measure of Wheate. The word vsed in the origi­nall, signifieth such a measure as containeth the eight part of a Strike of Corne; the price is said here, should be a penny, to wit, of Romane money, being between foure and fiue pence with vs, which then was the stipend of a dayes labour; signifying, that a man should be constrained to bestow that in bread alone, which should serue him and his houshold both for bread, and all other kinde of sustenance; noting there­by the grieuousnesse of the dearth.

Whereas it is said, that they should not hurt the Wine, or Oyle: It signifieth that it should be as deare as the bread should be; and therefore hee counselleth them to take heede that they vse it not ill▪ either by mispen­ding it wastfully, or else selling it ouer-deare; and therfore would not haue them to set too great a price of it, thereby to oppresse the poore buyers, but that they should sell as they might, noting therby a dearth of all other things as well as of bread.

After, is set forth the opening of the fourth Seale, where there comes a pale Horse, noting Death, which is he that sits vpon him, and this shall befall to the wicked: And Hell is said to follow him (not Purga­tory as the Papists dreame) signifying that Hell ac­companieth the death of the wicked, to wit, those that disobey Gods commandements. And this death com­meth not onely by the meanes of famine alone, and the sword alone, as in the former Seales hath appea­red, but by them ioyned together, and other meanes ioyned with them, as namely, the euill Beasts. Which [Page 35] teacheth vs (as we may also see in the fourteenth of Ezechiel) that when particular afflictions profit vsEzech. 14. 13. 15. 17. 19. 21. nothing at all, and when by particular iudgements we cannot be brought to repentance; then the Lord must needs send manifold iudgements; yea, hee will ioyne them all together (as in that place of Ezechiel) and he will adde more vnto them, as here he addeth the wilde beasts vnto the famine and sword.

Afterward followeth the fift Seale, where there is no mention of any voice calling vnto him to stirre him vp as before, for no doubt the Apostle was well pre­pared to heare whatsoeuer. And here it seemeth, the Apostle rendreth a reason of the iudgements to come, namely, that it was by reason of the cry of the soules of the Saints which were slaine for the truth, on the face of the earth: And these hee saith are vnder the hollow of the Altar, which Heb. 13. is interpreted to be Christ, and therefore they are in the custody of Christ.

These Soules cry for vengeance, saying, How long Lord, holy and true? &c. Which teacheth vs what is the exercise of the soules departed, being slaine for the truth, to wit, they cry for vengeance and iudge­ment, not that they doe it for desire of reuenge for their owne deaths, nor hauing any regard to them­selues, and the iniuries they haue receiued, as our cor­rupt nature, being vnregenerate, vseth: But as their owne words declare, it is for the glory of God; which appeareth in that they call him Lord, which is, as if they should say, as thou art Lord ouer all, so shew thy selfe to be, and be not Lorded by them, but ma­nifest thy selfe to haue power ouer all, and shew thy selfe one that will repay their rebellion against thee. [Page 36] In that they say, holy and true: they desire that here­in he will expresse himselfe to be holy and true in do­ing that which is right concerning reuenge against the wicked, as hauing promised reuenge.

In that they say how long! This they doe in regard of the care, not onely of themselues, but that they haue of the oppressed children of God on earth. Not that there is any such care that hindreth their felicity, but onely a desire of the helpe and deliuerance of those on earth, as also of the consummation of their felicity. This doth not confirme that opinion of the Papists, that the Saints in heauen▪ doe know the parti­cular estate of men on the earth; but this onely they haue remaining of that generall knowledge of the will of God which they had euen before their dissolution, which they loose not thereby, yet they see no further into mens actions; then by that knowledge they did before.

Now these are bidden to stay till their fellow seruants should be accomplished, that is, till the number of the Elect be fulfilled and accomplished, and then should their glory be perfected.

Lastly, it is spoken of the sixt Seale: therein are con­tained terrible things of Earth-quakes, the rowling of the heauens, the falling of the Starres like Figs from the Fig-trees when they are full ripe, the Sunne dar­kened, &c.

This sheweth the execution of the vengeance of God on the wicked at the prayers of the Saints de­parted. So that wee see that the children of God did not take it as a full execution of iudgement, vntill the last day, when the Sunne should thus be changed, &c. [Page 37] And then by reason of the wrath of the Lambe, the wicked should be glad to hide themselues from the sight of God and the Lambe, and desire the moun­taines to fall vpon them: where the Lord teacheth vs, that at the cry of the Children of God, all this should be executed on the wicked.

BEtweene the declaration and manner of the execu­tion of the iudgements to come on the world, as a snare to betrap them, here is this story inter­laced, containing the argument of the mercies of God in sauing the Godly, as before in the former Chapter were set downe the arguments of his iudgement and iustice on the wicked.

First, Iohn saith that he saw foure Angels holding the foure windes. They are named foure, in regard of the foure windes that they haue in charge to keepe; yet so to be meant as before of the foure Beasts, to wit, a competent number for that worke.

And these Angels hauing receiued their charge, put themselues in array, for execution of that they had in hand: And they are said to haue the windes in their hand; that is, in their power and gouernement. So that albeit the windes be a very subtile Creature, yet the Angels appointed to that end, haue them in their hand and power to withdraw them from doing [Page 38] any hurt, to restraine them from blowing on the earth on men, or on the trees themselues, signifying, that there should not be the least winde at all, no not so much as would shake a little sprigge of a Tree, which of all things will soonest be moued by the windes: Which noteth vnto vs, what a great stroke and authority the Angels haue ouer the vnder-creatures. Then there was another Angell, to wit, of another manner, namely, not created, but hee which was the Angell of the couenant, being another in re­gard of his natures, both of his man-hood, as also of his God-head.

And whereas he is said to come from the rising of the Sunne, the most probable interpretations seeme to be these; that either the returning againe of the Lord toward the Sanctuary, from whence hee was flitted for the sins of the people (as appeareth in Ezechiel;)Ezech. 11. 23. Or else here is also set forth the declaration of his Ma­iestie, that albeit the same be a most glorious crea­ture, yet Christ comming from it could not be sha­dowed, or his glory any whit diminished by the brightnesse of the Sunne.

Againe, in that hee hath the Sealt to seale the Elect, it setteth downe his office, that hee onely, as he alone, knoweth the heart, and who are elected, and none else, neither man nor Angell; so he alone Sealeth and Marketh the children of God to his Kingdome.

And further, the Angels of iudgement are comman­ded not to execute iudgement vpon any, vntill the Children of God were Sealed, (the like wee haue in Ezechiel 9.) hauing as it seemeth, relation to the deliuerance out of Egypt, where it was commanded that there should [Page 39] be a marke set on the Doore-posts of the Children of Israel, which when the Angell that was to strike the first borne of the Egyptians should see, he should passe by, and not smite them: euen so here the Children of God are marked, that when the Angels should goe forth to execute iudgement, they should see and eui­dently discerne the marke on them, as euidently as if it were on their Foreheads, whereby they should be warned to take heed that they did not annoy them with the iudgements which were to be laide vpon the earth.

After, it is set forth, who are thus Sealed and Marked, that they might be deliuered from this destruction to come vpon the earth: And these are either Iewes or Gentiles. And first of the Iewes, the number is set down to be a hundred and foure and forty thousand. The Gen­tiles are said to be without number.

Which giueth vs to vnderstand, that albeit this be not the perfect and full number of the Iewes which were to be saued, yet that their number was such, as that it might be attained vnto, and numbred by men. But the Gentiles, howsoeuer with God their number was well enough knowne, yet they are said to be so many, as that they could not be numbred by men. According as God promised Abraham touching his seede, that they should be as many as the starres of heauen, and as the sands of the Sea in multitude.

In the particular numbring, the Tribe of Iuda is set first, because of him, Christ the promised Messiah came.

Secondly, we obserue that the Tribe of Dan is here left out (not as the Papists dreame, because that An­tichrist should come from thence,) but it is partly [Page 40] because it is not an vsuall custome of the Scriptures in the numbring of the Tribes, to set downe twelue Tribes only as a fit number: But a greater reason see­meth to be, because (as it is in the Booke of the Iudges) the Danites did withdraw themselues from the seruice of God, and from the other Tribes, and ioyned them­selues with the Gentiles, which Iacob also maketh men­tion of in his Prophecie; And therefore in the Chro­nicles there is no mention made of Dan, but hee is left out, as one that disabled himselfe of that fauour to be accounted in the number of the Church of God.

Here, hauing spoken of the Iewes, which could be numbred, and of the Gentiles that they were without number; he commeth to the execution of their mar­king; whereby they should be kept from the iudge­ments to be laid on the earth, and that so they might be reserued vnto the Kingdome of God.

They are first described, to stand before the Throne of God, that is, in his sight, there to minister vnto the Lord, and to execute his will in his seruice; and it is the custome of the Scriptures so to speake: and there­fore the Ministers of the word are said to stand before the sight of God, that is, to minister vnto God; so al­so Daniel is said to stand before the King, that is, to minister vnto him.

In that they are said to haue vpon them white robes, it noteth the royall estate they shall be in, in the king­dome of God.

The Palmes in their hands, signifie their victory o­uer all their troubles, and ouer all their enemies and Persecutors.

After all this is set downe a thankesgiuing, which [Page 41] they giue vnto God, whereby the Saints acknow­ledge that saluation belongeth onely vnto God in deliuering them from wicked men, and from all their miseries; wherein they confesse that in themselues there is no difference betweene them and other men, but that it was the onely good-will and fauour, and mercy of God, whereby hee had chosen them, and vouchsafed them this honour.

To this the Angels answere, and say Amen, signi­fying also their consent thereunto, that it is truely performed: and they themselues reply with another song vnto God for the deliuerance of his people, and they further giue all Praise, Glory, Wisedome, Honour, Thankes vnto God, which are effects of his power.

Lastly, those that were Sealed, are more manifest­ly set forth by a Dialogue betweene one of the Elders and Iohn, where the Elder is said to aske Iohn first, What be these that are thus arrayed in white? and se­condly, from whence they came? which hee doth not because he himselfe was ignorant therof, but to stirre vp Iohn the more to the consideration of them. And he himselfe answereth to both the questions: To the last he answereth first, according to the manner of the Scriptures, to wit, These are they (saith hee) that are come out of great tribulation and afflictions; and he saith that these afflictions had not made their robes so white, that is, had not brought them to that honour they were in, but it was the bloud of the Lambe that brought them to it, and their robes were thus white, because they were dipped in the blood of the Lambe.

Then hee answereth to the other question, viz. who they be, namely, Those that stand alwaies before [Page 42] the Throne; that is, in the presence of God, to serue him with praises for euermore, being such, as are de­liuered from all euils, and from all teares, that is, all sorrowes & griefe shall be taken away; and they shall be led to the sweet waters, and tender grasse, and continually deliuered and preserued from all perils.

THe Apostle S. Iohn doth recontinue his purpose begun in the fift Chapter, being omitted in the sixt and seauenth Chapters; for these two Chapters were put in for the comfort of Gods chil­dren, and to preserue them against the troubles after­wards to befall. Now he commeth to the opening of the seauenth Seale, whereat there was silence in heauen for the space of halfe an houre: signifying, that all the Saints and Angels were amazed at the opening of it, marueiling at the Iudgements which followed it, more then at the other wonders which before were receiued, albeit they also were very marueilous. The like speech is vsed in Iob, for when his friends com­ming to visite him, saw what a miserable case he was in, they were so appalled thereat, that they could not speake to him for three dayes. This is to set forth vnto vs the wonderfulnesse of the iudgements contained in the opening of the seauenth Seale.

After this, is a preparation vnto the Iudgement to come, vnto the sixt Verse, where it is said, that Trumpets are giuen to the seauen Angels; that is, to a [Page 43] perfect and competent number, fit for such a worke, and for the executing of that seruice ouer all the world.

Then he speaketh of another Angell, viz. another in nature, as being both God and man; another in of­fice, as being the Angell of the euerlasting Couenant: And he is said to stand before the Altar, that is, in his office of Mediation betweene his Father and his Church. And therefore it is after said, that to him was giuen sweet Odors, that is, there was in him things ac­ceptable to God, to wit, his perfect obedience, where­in was an acceptable receiuing and perfuming of the praiers of the Saints vnto God. So that we see, that God accepteth of our prayers at the hands of Christ, which at ours he will not.

By the Censor in his hand, hee alludeth to the cu­stome of the Priests in the ceremoniall Law.

In that hee taketh coales from the Altar, and casteth them on the earth, it signifieth the denouncing of his iudgements against the wicked on the face of the earth; shewing that as he is the meanes of mercy vn­to the Godly, so hee is the executioner of the iudge­ment on the wicked: At the greatnesse of which his iudgements, there were Voices, and Thunders, and Lightnings, and Earth-quakes. Afterward followeth the execution of the iudgments, wherof foure Trum­pets of iudgements are sounded in this Chapter, per­formed by the foure first Angels. The first Angel blow­eth his Trumpet, & then it is said there was hayle, and fire, mingled with blood, and these did destroy the trees, and euery greene thing.

By this he seemeth to allude vnto that in the ninth [Page 44] of Exodus, where it is said, that in one of the Plagues of Exod. 9. 24. Egypt, was Haile mingled with Fire, the like is here mentioned; but in this place there is an addition of blood; noting, that all should be consumed, namely, that there should not onely be a destruction of the trees and greene things, but of the men also, which came to passe euen among the Egyptians, for those that were in the fields were consumed by the tempest. After, in the second place, it is said that the second An­gell did blow his Trumpet; whereupon, there was a mountaine burning with fire cast into the Sea, being set on fire by the wrath and anger of God, signifying the iudgements to be executed on the Earth, and then vpon the Sea: Seeming to allude to that place in the Psalme, where the Prophet saith, that though the Psalme 46. 2. Mountaines should fall into the midst of the Sea, yet I will not be remoued: And this iudgement should be exe­cuted vpon the Sea, on the Fishes, and also vpon the Ships, so that not onely the Earth, but euen the Sea should haue iudgements executed vpon them.

At the blast of the third Trumpet, it is said, that a starre fell from heauen into the third part of the fresh wa­ters and Riuers, signifying Gods iudgements vpon them also, whereupon the third part of men died. The name of this Starre is Worme-wood, from the effect, to wit, the bitternesse which it should cause in the fresh waters.

Where wee see, albeit the certainty of the time is not knowne, nor any set time wherein this shall be effected, yet the Lord doth sometimes poyson and infect the Aire, sometimes the Earth, and sometimes the Sea and Waters; whereby infection ariseth to [Page 45] man, and hereby it is said that the third part of men should dye: that is, the liues of many men should be shortened. And these all seeme literally to be vnder­stood, sauing that the Mountaine and the Starre which fell into the waters, doe signifie that the heauens should be so infected, that they also by their infecti­ous disposition should corrupt and infect the wa­ters, and thereby cause death to men.

The fourth Angell hauing blowne his Trumpet, it is said that the third part of the Sunne, of the Moone, and of the Starres was darkened, which seemeth to be meant of the spirituall darkenesse should be vpon the Earth: For hitherto the Plagues that haue beene set downe, haue beene corporall, to wit, either pertai­ning to the things of the nourishment of the bodies of men, or vpon the bodies themselues: those that follow in the rest of this and the next Chapter, seeme to be vnderstood of the spirituall Plagues of the soule, that the light thereof, in the middest of men, should very much be darkened: for I cannot see how those words concerning the darkening of the Sunne and Moone, and the Starres, can literally be vnderstood, but rather by some Allegory, because in the next Chapter, verse 2. it is spoken of the darke­nesse of the Sunne, that it was altogether darkened, noting the depriuation of all the light and know­ledge of the soule. And therefore this is to be vnder­stood of the darkenesse of the minde, through want of knowledge, by taking away of the truth in part, as appeareth by the histories; for since that Popery came in by meanes of Antichrist, Sathan had won­derfully darkened the light of the Gospell; yea [Page 46] euen before Antichrist was at his full height.

Then hee setteth downe, that he saw an Angell flying through the middest of heauen, which cryed with a loud voice, Woe, Woe, Woe to the Inhabitants of the earth; for the plagues which were to come: for albeit those that were before were grieuous, and especially of the darkening of their vnderstandings; yet these that were to ensue should be farre more grieuous and ter­rible. And therefore wee should be stirred vp to a more diligent obseruation and consideration of them.

THe former iudgements in the Chapter going before, are especially, concerning the things which appertaine to men; these which here follow, concerne the persons of the men themselues.

And first; after the blowing of the first Trumpet, it is said there was a Starre fallen from heauen: By Stars is meant (as the holy Ghost interpreteth in the first Chapter) the Ministers of the Word, who vn­lesse they be vpholden by the hand of God, they fall from their holinesse of life, and integrity, wherein they should liue.

To this Starre is giuen power ouer the keyes of the depth, that is, of Hell; signifying, that to the Bishops of Rome this power was giuen, who before were sometimes as cleare starres and shining lights in the [Page 47] Church of God, euen in the time of the Apostles, and long after, being persecuted for the truth; yea, ma­ny of them being martired: but at the length, by am­bition, they fell from God, and became exceeding e­uill. And vnto them the Lord gaue this power (not as they say, and arrogate to themselues, to doe what they list in heauen and hell) but so much onely ouer hell as is granted them, as namely, in that from thence they drew out, by the procurement of Sa­than, many wretched and abhominable things, to the great offence, fall, and ouerthrow of many.

To him was giuen power to draw out smoake from hell, as from a Furnace, so that the Sunne was darke­ned thereby; great darkenesse is caused ouer all the earth: As before, in the former Chapter in part, the third part of heauen being onely darkened; so now it is in whole and altogether darkened. And this no­teth that great blindnesse and ignorance which should come vpon all the earth by that man of Rome.

Out of this smoake, there came Locusts; signifying, that by reason of this ignorance, there should arise in the world many Deceiuers, of diuers sorts, which should be sent amongst men for the punishment of the sins of the earth, which should deceiue them and leade them into errors; as namely, the Monkes, the Fryers, and such like vermin, as it hath since come to passe, which could not haue so greatly preuailed, nei­ther haue had such credit, except there had beene so great ignorance.

They are set downe and expressed by Locusts, in regard of the great number and multitude of them, [Page 48] comming together by troupes, as appeareth by their practise; wheresoeuer they be, or haue beene, for they vse to liue in great companies together, which is yet contrary to the profession of Monkes; whose names are giuen them of solitarinesse, as wee haue seene in this Land, in their Abbies, Fryers, &c.

They had power giuen them: Shewing, that by reason of the sinnes of men, God in his righteous iudgement giues them power to hurt and deceiue. And yet here­by comfort may arise vnto the children of God, that they can hurt no more then God enioynes them, for they haue power onely to hurt Men; the Corne, the Wine, and the Fruits of the earth they cannot hurt.

Which sheweth, that in the time of Popery, there should bee plenty of all those, nothing hurt of the greene things, as of the hearbs, the grasse, the corne, &c. Which confuteth that which is commonly alledged of the Papists, who count their worship to be good, because in the time of Massing (as they call it) all things were cheape, and there was so great plenty of all outward things: And indeed by this it appeareth that it must needs be so, for otherwise they could not haue beene such as Saint Iohn speaketh of heere. Againe, in that they hurt men, it is onely of those that haue not receiued the Marke of God in their fore­heads: And againe, this hurt is not in regard of their liues, by taking away their liues, but this hurt they did them was in their Conscience, by reason of terrour, for they were stung by them as with Scorpi­ons, in that they tooke away from them the know­ledge of God, leauing in them the sting of an euill Conscience.

Their power being thus limited, he after commeth to describe the fashion of these Scorpions, to wit: First, that they were as Horses prepared to battell; signifying, that they were altogether ready, prompt, and fit for all manner of mischiefes they listed, according as God vsed them in his iust iudgement.

Secondly, They had Crownes; signifying that they should conquere and preuaile, and prosper in that they were sent for, and which they went about.

Thirdly, They had faces like men; noting, that they should be crafty and subtile, to bring their deceits & delusions to passe, and that they should be apt to a­buse men, and lead them into errour.

Fourthly, Their haire like womens; shewing their ef­feminatenesse, in regard of their faces, the shearing of their beards, and their long haire on their heads, and especially their effeminate and filthy manners, in that they were womanish, filthy, and vncleane, hauing no manly manners any wayes.

Fiftly, Their teeth like Lyons; signifying, their gree­dinesse and cruelty.

The time of their continuance to sting, is fiue mo­neths; that is, (according to the account in the second Chapter, and as Daniel also expoundeth it, whom Iohn Chap. 2. 10. also followeth in this numbring) is for the space of an hundreth & fifty yeares, euery day in the moneth being counted for a yeere: Which is thought to be in the time of Hildebrand, called Gregorie the seauenth, which was to begin when Sathan was let loose, after that a thousand yeeres after Christ was runne out, and which beginning then, ended in the time of Gre­gorie the ninth, in whose time they had gotten the au­thoritie [Page 50] of the Sword, which the blast of the sixt An­gel setteth forth, & which the blast of the fourth Angel sheweth they would not haue during the hundred and fifty yeeres, otherwise called fiue moneths.

They were harnised with habergions, as of iron; noting, that by their priuiledges and prerogatiues they were so defenced, that none could almost touch them, by any occasions; as the Bishop must haue about sixtie witnesses against him, to accuse him, otherwise hee is not to be conuinced; the Priests must also haue a great number of Accusers, and they must not be iudged by any Maiestrate of the Temporality, but by one of the Clergie.

The noise of their wings like the noise of Charriots: signifying their great pompe, which appeareth by their sumptuousnesse in riding with many Horses, and troupes of men attending on them, which make a great noise and rushing wheresoeuer they come, so as euery one may heare and behold them; contrary to the practise of our Sauiour Christ, who is said not to haue beene heard in the streets.

And first, to declare the certainty of it, hee saith, there came a Voice from the corner of the Altar which was in the holy place, which commanded that they should loose the foure Angels: by foure, is meant a sufficient and competent number (as before wee haue heard) to execute Gods iudgements. And these are said to be bound in the Riuer Euphrates, which was that Riuer that runneth through Babilon, where the people of Israel were held in captiuity. And it is vsed to set [Page 51] forth that spirituall captiuity of the Church of God, whereby the Whore of Babilon keepeth in bondage both their soules and also their bodies.

Now, these foure Angels, the Executers and Mi­nisters of Gods fearefull iudgements, were prepared to goe at an houre, at a day, at a moneth, at a yeare; no­ting their readinesse and promptnesse to execute a­ny iudgement that God sets them about; yea, though they should be sent forth for a whole yeare long, they would be willing to doe it, declaring that they did it without wearinesse.

Their effects be farre otherwise then the former, for they haue authority to kill the bodies of men.

This seemeth to bee in the time of Gregory the ninth, when the Church of Rome had gotten the Kings and Princes of the world, and the Emperours to assist them, and to take their part; and therefore now those that would not worship the Beast, and yeeld to their spirituall Whoredome and Idolatry, should be killed and put to death by the wicked Ma­gistrates, whereas before they had not power to hurt the Bodies, but only to sting the Consciences of men.

These are described to haue heads like Lyons; noting, that they were fierce and cruell. Their Tayles like Ser­pents; signifying their craft. Which sheweth, that the Church of Rome should promote her Kingdome both by violence and also by their craft and subtilty.

Lastly, is set downe a conclusion, wherein is shew­ed, that for all these fearefull iudgements, the peo­ple of the earth (whereas they should haue feared and haue beene bettered by these iudgements, and learned to turne vnto God by repentance) yet they [Page 52] continued vnrepentant in their Idolatries, Murthers, Witchcrafts, and all other their abhominable wic­kednesses.

VVEe haue heard after the Preface of this Booke, the diuision of it into those things already executed, and which were after to be executed. Those which were to come, are either touching the iudgement of God vpon the world, or those things which more especially did concerne the Church. Hitherto we haue heard of the world; now, the things that more especially belong to the Church, doe follow; to the which in this Chapter is (as before) a Preface, wherein the holy Ghost prepa­reth and fitteth the Apostle Saint Iohn, and in him all vs, to the diligent hearing and obseruing of all those things which concerne the Church. The whole drift of this Vision is to giue credit to the history fol­lowing; and this credit is drawne, first, from the Author of the prophecie, which is Christ; and se­condly from the Instrument, to wit, Iohn. In the first part, that the thing it selfe might be the better estee­med, the credit drawne from the Author is set forth by the glory and excellencie of him.

In the second part, Iohn is set foorth by what meanes he came to this Prophecie, and from whom [Page 53] hee receiued it, to wit, that hee had it by commande­ment from God the Father, and from God the Son, who commanded him to publish this history, which after is set downe in this Booke.

For the first part, he saith, first, he saw another An­gell, to wit, (as we haue heard before) our Sauiour Christ being of another nature, of other offices, and of another glory then any other Angell, as being the Angell of the Couenant, that is, hee in whose hand the Couenant is established betwixt God and his Church.

This Angell is said to come downe from heauen, viz. not that Christ came downe bodily, for the Scrip­tures say euidently, that the heauens must hold him till the restoring of all things, that is, till the end of the world; but here it was onely represented vnto Iohn in a vision: For in that wee say that Christ is in hea­uen, it is not that wee tye or lincke him there (as the Papists charge and slander vs wrongfully:) for wee hold that as there is in the heauens infinit roome for him to execute his will; so hee hath the heauen as an incomprehensible place, and is not tyed and kept in as it were like a Prisoner, but is at his owne pleasure to doe what he will himselfe: And this which wee say, is proued out of the word of God, in the Acts, Acts. 1. where we are taught, that he must stay there till the lat­ter day. So that this sight was onely a representation of the minde, wherin it was giuen to see Christ thus.

Strong; a proper title vnto the Lord, to be the strong God, signifying that hee was the mighty God, and therefore this Angell is of another nature, then the other Angels.

Clad with a Cloud: that is, to set out the glory of our Sauiour Christ; euen so in the last day hee shall come attended vpon, & compassed with the clouds.

A Rain-bow about his head: the Rain-bow about his head, seemeth to expresse and to note vnto vs, the gracious countenance of our Sauiour Christ towards his Church, for the Rain-bow in the Scripture is a signe of the fauour of God (as it is in Genesis) name­ly, in that he will neuer drowne the world againe. OrChap. 4. 3. else to the further setting forth of his Glory and Ma­iestie; for as before in the fourth Chapter, wee haue heard, that God the Father is described to haue had a Rain-bow about his Throne, whereby the glory of the first Person in the Trinity was represented; so that may be here noted of Christ, in that he is said to haue a Rain-bow about his head, and therefore Christ is of equall glory with his Father.

His face as the Sunne: whereby his further glory is set forth in his excellent and al-seeing prouidence, in that as the Sunne beholdeth all the earth, so hee at one instant, and with one eye, as it were, seeth all things on the face of the earth.

He had in his hand a little Booke open: In this BookeChap. 5. 1. is contained those things which were to follow, and to come vpon the Church it selfe. As in the fift Chapter wee haue heard of a Booke in the hand of God the Father, which containeth the iudgements which were generally to fall vpon the whole world. The difference betweene this Booke and that other, is very plaine; for first, wee haue heard, that is said to be a Booke, noting that it was of a greater vo­lume; this is said to be a little Booke, namely, of a lesser [Page 55] volume. Againe, in that it is said to be in the hand of God the Father, this is in the hand of God the Sonne. The reason is, for that there is a more vniuersall go­uernment of the world by God the Father, conside­red by himselfe alone, then betweene Christ and the World, as he is ioyned with the office of Mediation, which concerneth the Church. And againe, there is a more simple and immediate gouernement of Christ in his Church, then of the Father. Another diffe­rence is this, in that it is said this Booke is open, the other was shut; which sheweth vs, that through Christ onely, these things are made manifest vnto vs, for, without his mediation, all things in the will of God are hid and shut vp from vs, that wee cannot know them: For as the Deitie of God is considered in the three Persons, wee can haue no participation of any good thing from the same, but as Christ is the Mediator betweene God and vs, all things which concerne vs are opened vnto vs; yea, the knowledge of all things wee are to know: and therefore if hee come betweene vs and God, then the things of our God shall be opened and reuealed vnto vs.

His feet like two pillars of fire; this is to shew his strength and power. The pillars declare his steadi­nesse; fire signifieth piercing, and therefore where his power setteth, there it cleaueth hard. Whereby is set downe the incomparable vertue and power of Christ. And whereas one foot is set on the Sea, and the other on the Land, it setteth forth vnto vs his full authoritie ouer all, and that he is in all places in regard of his Godhead.

This doth not proue the being of Christs natu­rall [Page 56] body in many places at once, for he did not set his feet of his naturall body at this time on the Land and Sea, neither can it be in diuers places, for then it leeses the nature of a body.

The right foot on the Sea: This is said after the vse of the Scripture, by his right foot, meaning a greater measure of his strength, that seeing the Sea is a most vnruly and raging creature, he sets his right foot vp­on it; noting vnto vs, that Christ as he ruleth all, so euen those things more especially which are most vnruly, and that which needeth most power, he v­seth most to the subduing and gouerning of it.

This is to teach vs not to feare at the great rage of the troubles that are in the world, but to know according as they are more grieuous, and as they doe increase, so the Lord will ad more helpe and encrease his strength the more, to the asswaging of them, and when the earth beginneth to turmoile, then will he set his left foot on it, and when the Sea beginneth to rage, then will he set his right foot vpon it. And as in generall, so in particular troubles we are to receiue notable comfort, for if more grie­uous sorrowes and afflictions doe assaile vs, yet the Lord, hauing his right foot on them all, shall bee quiet and still with vs againe.

After, he is described by his voice; whereby hee declareth his terriblenesse, that howsoeuer otherwise he was described to be like a Man, yet because mans voice was too weake to expresse the force of it, hee compares it to the voyce of a Lyon, to strike the more terror and feare into our hearts. According as it is said, If the Lyon roare, shall not the Beasts of the field [Page 57] tremble? How much more when Christ speakes, and thunders out his iudgements, shall not wee which are filly Lambs (nay, not so much in respect of Christ as Lambs to the Lyon) be afraide? and if our Sauiour Christ shew forth the tokens of his wrath against sinners, by denouncing and threatning iudge­ments against them, should not wee tremble and be terrified for our sinnes?

After that he had thus extended his voice, S. Iohn saith, he heard the voices of seauen thunders, and those not such as were confused, but there was a discerne­able and plaine speech in the voice of the thunders. Now Saint Iohn (as he was before commanded) be­ing ready to write the things which were spoken by the thunders, is notwithstanding bidden to Seale them vp; that is, to keepe them close, as being matters of secrecie, for God of his good will was content to shew them, and make them knowne to him, for his particular comfort, which he will not haue be reuea­led vnto others.

Herein wee see how God disposeth of his word, viz. some he reuealeth vnto his Seruants, some hee keepeth hid in his owne euerlasting counsell.

To teach vs, that seeing God hath kept many things of his to himselfe, which he hath not reuealed vnto vs; that therefore we should not dispaire in our troubles, but seeing hee hath reserued secret to his owne counsell, euen many things which concerne the speciall good of his Church, and the singular comfort of his children, wee are therefore rather to be stirred vp by prayer, to come vnto him to intreate him that he would gouerne all things to the good of his Church.

Againe, that is here further to be considered which Iohn speaketh else-where, that wee are not able, by reason of our carelesnesse and dulnesse of vnderstan­ding, to attaine in any measure to the true knowledge of the meaning of this Booke; how much lesse if greater matters had beene written downe? nay, rather wee would haue beene quite driuen backe from it: And therefore this is to teach vs to be diligent in the sear­ching out of those things he hath already set downe, leauing to meddle (as many foolishly and madly doe) with those things that God hath hidden in his secret will; And seeing we are so backward, slacke, and dull in the seeking out of those things which wee haue, wee should haue beene much more carelesse of them if all the other had beene set downe.

After, it followeth what our Sauiour Christ said, to wit, that hee swore, wherein is set downe, first the manner of taking his oath, and then the oath it selfe: The manner of the oath of our Sauiour Christ is; first, in his gesture, in that he lift vp his hands to heauen, which was the manner of taking an oath in those times; and therefore he is here after this sort represen­ted: Then is set downe the Person by whom hee sweareth, viz. by God, described by his owne nature, that he liueth for euermore; and of his effects, viz. of creation of heauen, earth, and all things therein.

His oath it selfe is this, that after those things which were to be done vnder the seauenth Trumpet, and the seauenth Seale were fulfilled, there should be time no more, that is, there should not be distinction of time by the day and yeare, as we vse now to count, according to the course of the Sunne and of the Hea­uens: [Page 59] This is done, first, for the declaring vnto vs the assurance of the end of the things of the world: And further, for the comfort of the children of God against those troubles which were to be endured by them; for that speedily there should be an end of their troubles when that time should end.

In that hee saith the Misteries of God declared by his Seruants and Prophets were finished, he rendreth a rea­son why God stayeth and commeth not speedily to end the world, to wit, as for the fulfilling of the num­ber of the Elect, so also for the accomplishment of his word by his Prophets, Apostles, and Ministers. 1 The first reason why God delaieth the consummati­on of the world, Saint Peter rendreth, in that he saith, The Lord is patient towards vs, that none should perish 2 Pet. 3. 9. whom he would haue to be saued: so that we see it is by Gods great patience, because hee would haue none lost which belonged vnto him, but would haue them to haue the meanes of knowledge and repentance, and therefore till all that belong to Gods election be called, there should be no end of the world.

2 The other reason why the world is not finished, is here expressed, because all these things which the Prophets & Apostles haue spoken of, & this Prophe­cie especially, which was deliuered to Iohn, is not yet fulfilled, for one iot or title of the word of God shal not fal.

After the description of Christ, hee comes to the calling of himselfe, that it might be more surely sea­led and confirmed to vs, and that so wee might be more assured of the certainty of his Prophecie. And to this his calling, there commeth a double authori­ty, to wit, of God the Father, which was before [Page 60] described in the fourth Chapter, and hee is here brought in, bidding Iohn to goe to the Angell, and to take the Booke at him.

Whereby we haue to vnderstand, that the Mini­sters are taught to haue authority and warrant from God, and out of the word of God, for all those things they doe, especially which concerne the matters and holy things of God.

This then Iohn doth, for he presently goeth to take the Booke; and when he commeth to the Angell, hee also bids him take the Booke, hauing thereby a double warrant, not onely of the Father, but euen of the Sonne also.

The Angell bids him eate it vp: meaning, that he should settle it as it were in his belly, and euen let it settle into the very bottome of his heart, and name­ly, that he should rightly conceiue it, and that hee should haue a full capacity and perfect comprehen­sion of the things herein contained, by hauing a sound knowledge of the things to be reuealed, and, therefore, that he should with diligence obserue and marke them. The like thing we haue in Ezechiel, whoEzech. 3. 23. is also bidden to eate a Booke, giuen him by an Angell: But whereas it is here said, it should be bitter in his bel­ly, and sweet in his mouth; one of these onely is set downe in Ezechiel, namely, the sweetnesse of it in his mouth.

Hereby the Lord seemeth to set forth that this Prophecie, as it was bitter to the Apostle, who was the Minister of it, in regard of the iudgements there­in contained; so it should be also sweet vnto him to deliuer it, as it is expounded in the words following [Page 61] in the next Verse, whereas hee must Prophecie againe among People and Nations, &c. signifying, that hee should not be able to hold it in his belly, that is, to keepe it in, but haue a care and delight also to pub­lish it, and to deliuer it faithfully, and in that regard it should be sweet vnto his mouth; for, howsoeuer the things themselues were sad and heauy and vnsa­uory to deliuer, yet in regard that God bids him to speake it, he must take delight to doe the will of God in the deliuery thereof.

Here is set out the duty of the Ministers in this case, that howsoeuer the denouncing of the iudge­ments of God against the people be very grieuous and sorrowfull vnto them, yet they are not to spare to deliuer them faithfully, bouldly, and cheerefully, if the Lord command them: And indeed it is requi­site, that they should feele the calamities and mise­ries of others, and therefore should be grieued at Gods iudgements against others, as the Apostle saith, Who is offended, and I burne not? Euen so should the Children of God haue compassion and a fellow-fee­ling of the miseries of their Brethren, but the Mi­nisters especially; because as all, so especially the Ministers are oftentimes interessed in the same troubles.

WEe haue heard in the former Chapter, the preparation to the Prophecie, concerning the things that should befall vnto the Church. Now he commeth to the Prophecie it selfe.

And first hee saith, there was giuen to him a Reede, and with it, hee was bidden to measure the Temple: Whereas, we are first to consider, that by this speech (borrowed from the fortieth of Ezechiel) the Lord setteth downe a determination to set forth and to measure out his Church: For as Arch-builders, first in building haue a draught in their heads and after draw it out, and measure the place where they build, and then haue inferiour builders to finish it; euen so the Lord doth both in that place of Ezechiel, as al­so here: For there the Lord after the destruction of Ierusalem, and of the Temple, when hee would haue it restored againe, sheweth vnto the Prophet the measuring of it; signifying that the Temple should be re-edified, and that the people should worship a­gaine in the same. And in like manner in this place, whereas now indeed Ierusalem, and that Temple which was in it, were ready to be destroyed and o­uerthrowne; the Lord notwithstanding bids the A­postle to take a strait and smooth Reede like vnto a Rod, to wit, fit for that purpose, and to measure the Temple [Page 63] therewithall. Noting, that albeit Ierusalem should bee laide waste, yet [...] gather to himselfe a Church, and that by [...]. And whereas he bids him measure it with [...], he meaneth that hee should vnderstand and comprehend the right and full way whereby the Church of God should be builded. This teachth vs that vnlesse God prescribe and giue vnto the Ministers, the order and manner of building his Church, they are not of themselues to vndertake the building of the same. And againe, vnlesse he put the measure, which he appointeth (that is his Word) into their hands, they cannot, neither ought they in any case to begin, and therefore not to vndergoe that function, vnlesse they be called of the Lord. And further being called they must build with that measure and meanes onely which God ap­pointeth and setteth downe. Hee biddeth him to measure the Temple, the Altar, and the Worshippers, but to let alone the outward Court, and to cast it out.

Where the Lord alludeth to the building of the Ceremoniall Temple, in the building of the Church after Christ, in the Gospell. For first there was the outward Court, being the greater part which should bee cast out, and then the Temple, the inner place where the people were, and the Altar, and the holy place, and the holyest of all, which were very small in comparison of the others: So likewise in the Church, the smaller number should be referred, the greater number should fall away.

So that here he is bidden to take measure of the Temple, and not onely of it, but of the worshippers which were in it, to wit, of the members of the Church of [Page 64] God: Which teacheth that the Ministers are not onely to regard the Church in generall; but also to haue a care of the good of euery particular per­son in the Church.

By the altar, is meant all the meanes seruing to the furthering of the seruice and worship of God: whereof a speciall regard is also to bee had in the building of the Church.

In that the great Court is not measured, but east out to be troden of wicked and prophane men, and the Temple only, & that which was in the midst of it left, being but a very little in comparison of the outmost Court, it noteth the narrow roome the Church should bee comprehended in, and the small number to be gathered in regard of those which should be cast out; For, the Temple and the Altar, in regard of the great Court, were as it were the Cen­ter in regard of a great Circle. Which teacheth vs how great a number should be bandoned from God, and from the seruice of God, and how few and small a number saued.

Whereas the Apostle is bidden onely to meddle with the Temple, and not with the outward Court, but to cast it out: This agreeth first with that doctrine of Paul, 1 Cor. 5. 12. Where he saith, What haue we to doe with those that are without? We are to haue respect to those that are within. So that here wee are to obserue this point, that the Ministers are first and principally to attend vpon those diligently & carefully which are committed to their charge, and to endeauour and exercise themselues onely in those things which God hath enioyned them. Secondly, concerning [Page 65] those things whereof they haue receiued no charge from God, they are not in any case to meddle in them, nor to deale at all with them. Which con­demneth the sinne which now adayes is vsual, when they will take vpon them those offices which God hath not appointed them, and which they are not able to performe.

The outward Court is to be cast out, to be tro­den vnder foot of the Gentiles, for the space of forty two moneths, whereof we haue heard the meaning, both as it is vsed by Iohn, and expounded by Daniel, viz. to be one thousand two hundred and sixty yeeres, for a day is referred to a yeere; a weeke of dayes is seauen yeares: so that hereby it appeareth, that the time of this great hauocke of the Church was to continue one thousand two hundred and sixty yeeres: Which as by account that falleth out, appeareth to begin after the assention of our Sa­uiour Christ, when the Apostles began to preach, & counting from that time, it shall appeare by the mi­serable times that befell afterward vnto the Church of God, in that space, namely, when the beasts that rose vp out of the earth, set vpon the people and Church of God, and persecuted and oppressed them grieuously.

Here also in regard of the small number to be re­serued, we may easily vnderstand how vaine a thing the Papists brag of, when they brag of their gene­rallity and multitude, for we see here that the great Court, that is, the multitude onely, is cast out to the wicked and prophane men, and the Temple with the worshipers onely, and the Altar, noting a small number, is reserued.

Againe, in regard of the circumstance of time: in that it is said, that the wicked should preuaile for the space of one thousand two hundred and sixty yeares: we are to obserue against them, that whereas they ob­iect against vs, and say, that this new Gospell of ours began in the time of Luther, or Wickliffe, we answere that it appeareth manifestly out of this place, that there should be a maruellous contempt of the Word from the Apostles time, vntill these one thousand two hundred and sixty yeeres were expired.

Now for the further declaration of this, it is said, the Lord raised vp two witnesses in these yeeres, betweene the Apostles time, and the time expressed, to preach the Gospell.

By the number of two, may be meant (not to preiudice better expositions) the small number of faithfull witnesses, yet such a number as should be able to proue any cause, sufficient for the testify­ing of any truth, or ouerthrowing any falsehood, & though they seemed to be but two, that is, a few in number, yet they should be able enough for that purpose, and sufficient to conuince them of their wickednesse, and to beare witnesse of the truth.

In sackcloth; meaning that they should be heauy, sorrowfull, and grieued at the troubles, strife, and hard-dealing which they should haue at the hands of the wicked, which would not yeelde vn­to the truth: lamenting also for that they had no better successe of their Ministery: and further by reason of the pride of Antichrist, when as they did behold how many euen of those which should haue [Page 67] beene the starres of the Church, and faithfull Mini­sters, did striue and heaue for preheminence with­out any care of Gods Church, as it was in the daies of Gregory the 7. and Gregory the 9.

These are the two Oliue trees, and the two Candle­stickes; A speech borrowed from the Prophet zacha­rie, where it is said, that being returned from capti­uitie, the Lord gaue them Ministers, which as O liues should Minister Oyle for the light of the Church: Euen so in the wretched & cursed dayes, albeit the Church of God waxed fewer and fewer, yet there should be some Oliue trees to giue Oliues, that is, some Ministers to preach peace vnto the children of God, the Oliue being a signe of peace, as also to drop in Oyle (as Za­chary saith) into the Candlesticks, alluding to the vse of the Candlesticks in the Temple, which hauing Oyle put in them, did giue light in the Temple, burning before the Lord continually: euen so he saith, that euen in those dark times, there should notwithstan­ding be some which should be able to giue light vn­to the Church, by the Ministery of the Gospell.

Afterward it is said that these two Prophets, that is, this little number of Ministers, should haue fire goe out of their mouthes, whereby they should deuoure all their enemies: Which sheweth vnto vs the power of the Word of God, which is like a fire, by the light wherof, the godly should be enlightned, by the heat whereof, the wicked should be consumed, so that sith they would not be enlightned by it to their saluati­on, it should send them to the darknes of hel, to their deeper condemnation. So that here we see the Word hath a contrary effect, in regard of the godly and [Page 68] the wicked. And therefore it is compared in the first Chapter, to a two edged Sword, which on the one side cutteth and healeth to life, and on the other side, woundeth and killeth to death: According as the Apostle saith in the Epistle to the Corinthians, We are the sauour of God vnto your saluation that beleeue, vnto others vnto condemnation.

By this deuouring then of their enemies; is meant the destroying and conuincing of those that would not yeeld vnto their preaching, to their further destru­ction, and deeper condemnation. Where wee see, that the Prophet here setteth forth, that howsoeuer the Ministers of God should haue great strife in those dayes, and grieuous enemies, yet they should not preuaile against the truth.

These should haue power to shut the heauens, to make the heauens brasse, that it should not raine in the dayes of their Prophecie, to restraine the fruit of the earth, to turne the waters into bloud, &c.

Where hee alludeth, partly to the Ministery of Elias, at whose prayer, the earth was barren, and there 1 Kings 17. was no raine for the space of three yeares. And partly to the Ministery of Moses, who brought bloud in al the land Exod. 7. 17. of Egypt, by turning the water into bloud: signifying, that where the Ministery of the word, in the denoun­cing of iudgements was contemned, there the Lord would send Plagues and Pestilence, and Flouds, and such like vpon them.

In that which remaineth of the sixt Plague, there is first set forth, that the two Prophets, these two Oliues and Vines should make an end of their Mini­stery, and the Beast should ouercome them. Before it was [Page 69] said, that at their pleasure, and at their owne liking, they ouercame others, and restrained the dewe of heauen, and did execute and bring to passe whatsoeuer they had to doe, by the direction, by the word and will of God: Here now it is said, that after the accomplishing of their worke, and finishing of their testimony, the Beast ouercommeth them.

To teach vs, that the Lord doth so maintaine his Ministers and seruants, that vntill they haue finished and accomplished the worke of their Ministery, which he hath appointed them to execute, they shall not be hurt by Sathan or any of his Ministers, or wicked Instruments.

Which may be a singular comfort to the Mini­sters and children of God, that howsoeuer they be hated of many men in the world, yet they shall haue no power to hurt them, till the time God hath limi­ted them be expired. And here wee are also to consi­der, that in regard of their Ministery, these two Pro­phets did ouercome; but in regard of their liues one­ly they are ouercome; herein had their enemies leaue to hurt them, they were able to doe nothing else vn­to them.

The time of this, appeareth by limitation of this one thousand two hundred and sixty yeares, to be­fall about the dayes of Boniface the eight, who was a wretched and cruell persecuter of the Saints of God; for by the account of the history it selfe, it fals iustly on the one thousand two hundred and sixty yeare after Christ; the very yeare of that Beast, Boniface, who after he had killed the Saints of God, would not suffer their bodies to be buried; which thing, the [Page 70] history particularly witnesseth, making mention, that the bodies also of the Saints were carried about the City of Rome in triumph, and might not be suffered to be buried.

After, it is said that the wicked ones, in the token of their ioy, make great feasts, and sent presents one to another; which manner of speech seemeth to bee taken from the Booke of Hester, wherein comman­dement is giuen, that for their victory and deliue­rance, a Feast should be celebrated for euer. And of this also the history maketh mention, that in regard of their ioy and gladnesse for the destruction and death of Gods Seruants and faithfull Martyrs, there was a Feast of Iubily celebrated, which afterward they continued; wherein also as much as in them lay, they did annihilate the comming of Christ, who gaue an end of all these ceremonies.

And this is said to be done in the great City, spiri­tually called Sodome and Egypt, where the Lord was crucified, whereby the Apostle most plainely descri­beth Rome, as being the greatest City then in the world, there being none at that time for fame and greatnesse to be compared to it.

In that it is called Sodome and Egypt, it is spiritual­ly (as he saith) to be vnderstood: It is called Sodome, in regard of the filthinesse and abhominations there­in; by reason of their Sodomitrie, their whoredomes, and abhominable vncleannes of men with men, and all manner of all other such like wretchednesses. Egypt, in regard of the persecutions of Gods Chil­dren, alluding to the persecutions whereby the E­gyptians kept the Children of Israel in bondage. The [Page 71] place where Christ was Crucified, to wit, Ierusalem, so called and attributed to Rome, in that Rome brags of it selfe, as Ierusalem did, to be the most excellent professor of Christs religion; the onely Sion, the Church, and beloued of the Lord; albeit indeed it be nothing lesse; nay, it is rather hated of God, as Ieru­salem was, crucifying the Lord Iesus: So that these things doe notably agree with Rome, the great City, that Sodomiticall persecuting Church, yet preten­ding to be the true Church of God.

After, it is said, that their bodies lying three dayes and an halfe, that is, three yeares and a halfe vnburied, that is, a mocking-stocke, and triumphed-ouer by the wicked, they are then raised vp by the Lord, to wit, not those that were slaine, but others in their spirit. As Iohn is said to be Elias, because he came in the spi­rit of Elias, as it is said, to wit, with the same bold­nesse and zeale that Elias did.

They are taken into heauen: that is, separate them­selues from the rest of the Sonnes of men, which were wicked and worshipped the Beast, going into such places where they might serue the Lord.

Then followeth immediately, a fearefull Earth­quake, by which, the great City was shaken, and the tenth part of it ouerthrowne.

The second Woe being past, the third insueth, which followeth after the blast of the next Agell.

The last Angell blew the Trumpet, which shall be ful­filled at the dissolution of the world in the latter day, when all shall be raised from the dead, when all the Kingdomes of the world are committed into the hands of Christ, & then shall be the accomplishment [Page 72] of his Kingdome, when hee shall giue reward vnto his seruants the Prophets, to his Saints, and to all that feare his name, and shall render destruction vn­to his enemies; and then shall hee giue vp his power vnto his father, and God shall be all in all. And after this, there shall be time no more: Then we shall haue Sunne no more, that is, we shall haue no neede of the Sunne, the time shall not be distinguished by it, we shall not be directed by the light of it, for God himselfe shall be our Sunne, God shall be our light for euermore.

HEre in this Chapter is set downe a description of the Church, of which it is said, there was a great signe: noting the great estimation that God hath of his Church; which his great estimati­on of it, is set forth, in that shee is said to be cloathed with the Sunne, which is the most glorious creature, declaring and expressing her exceeding glory in the sight of God.

Shee had the Moone vnder her feete: signifying her rule and authority ouer all the things below that are subiect to change, in that she onely hath receiued of God power to subdue them, and shee doth of right possesse them; the wicked are vsurpers.

Vpon her head shee had a Crowne of twelue Starres: shewing her Queenely Maiestie, shee being the [Page 73] Spouse of Christ, as also her victory ouer all her ene­mies.

It is said, shee trauelled: her trauell is meant of the Church of the Iewes; of whom this is testified in the Euangelists, the 9. of the Acts of the Apostles, how great resistance there was against our Sauiour Christ, against the Apostles & the rest, what great and grie­uous persecutions they then sustained for the Gos­pell-sake, in the beginning of the primitiue Church, because they went about to beget, to bring, and to draw Children vnto God out of the seede of Abra­ham.

Afterward, another great wonder is seene, to wit, a great Dragon; namely, the Diuell, compared to a Dragon, and called the great Dragon, because of his great strength, and exceeding fiercenesse; for such is the strenght of a Dragon, as that he is able to gripe with an Elephant.

He is described to haue seauen heads and ten hornes; by seauen heads noting his great wisedome, know­ledge, and vnderstanding of things; as also it signifi­eth his wit, and subtiltie to resist the Church, and to make more mischiefe against the seauen Churches, that is, all the Churches of God: And his tenne hornes signifieth his will and power to doe much hurt to them.

His Crownes signifie his victory, in preuailing a­gainst the world, to wit, ouer those whom God hath not ordained to saue, whose names are not written in the Booke of life, and for this cause he is called the Prince of the world, because he hath the greater part of the world vnder his obedience.

What his tayle he ouerthroweth many Starres; noting, that there are many like vnto Starres in outward shew, being graced with notable gifts, and being as it were lifted vp to heauen by the knowledge they had, and the notable profession they made of God, hauing some feeling also, being yet not Sealed, are by the tayle of the Dragon, that is, by small power and light temptations, pulled backe from the same, and fall from the faith.

After, he saith, He stood before the Woman; noting, that he setteth himselfe very fiercely and sharpely a­gainst the woman, that is, the Church and Children of God, whose names were written in the Booke of life: And therefore hee is said to wait on the woman, first, to hinder her that shee should not bring forth, and then to deuoure them at the least when they were brought forth, that is, when they haue beene called, and made profession of the truth, and are made members of Christ by faith; euen then is hee ready most strongly to assault them, to ouerthrow, if it were possible, the foundation of their faith. Where hee compareth the Diuell to an enuious Mid-wife, oppo­sing him to a good Mid-wife; for as she is carefull to helpe the woman in trauell, and to saue the Childe; so the Diuell contrariwise is ready to hinder and hurt the Church, and to destroy her seede.

Whereas the Church is said to bring forth a Man-Childe; it is first meant of Christ, and then of his mem­bers and seruants in the beginning of the Church, whom now hee hath ioyned vnto him in his king­dome, but principally it is to be vnderstood of Christ, that valiant one, who albeit hee was stung on the [Page 75] Crosse by the Serpent, yet euen thereby hee ouer­came, and after was taken vp to heauen, and had victory, triumphing ouer the diuell, ouer sinne, and ouer all his enemies, and the enemies of the Church.

Then it is said, there was a battell in heauen; by hea­uen, he meaneth the militant Church of God, vnder the Gospell, which is the part of Gods kingdome, for the kingdome of God which is begun euen in earth. The principall in this battell is first Michael, to wit, Christ, and with him his Angels; namely, the godly Saints, with the good Angels on the one side, and on the other side, the Dragon with his Angels; name­ly, the wicked spirits and wicked men. But the godly ouercome the Dragon and his Angels: the meanes whereby they ouercome, is through the bloud of the Lambe, which is their principall armour; being such, as that albeit they themselues were killed, not­withstanding by reason hereof, they were made con­querours, and were now receiued into the kingdome of heauen, and Sathan is throwne out of the king­dome. Which thing when Sathan saw, as namely, that now he had lost all his aduantage, as it were, and that hee could haue nought to doe with them any more, they being now triumphing in the kingdome of God, hee waxeth mad as it were, and rageth a­gainst the earth more fiercely then before.

And hereupon, the Elders, and the rest of Gods Children in heauen are brought in, reioycing at this victory, and saying, peace in the heauen; that is, to the Children of God, that were then deliuered, but woe to the earth; that is, to the inhabitants of the earth, be­cause that they should haue much to doe, and suffer [Page 76] great trouble, for seeing Sathan by the constant in­during of those that had giuen their liues in the de­fence of the truth, perceiued that hee had got such a foile, he therefore rageth against those that remaine, and for this cause it is said, woe to them on the earth; not that they should perish, but onely should bee greatly afflicted through the malice of Sathan and his instruments.

Now then it is said, that hee persecuted the woman; that is, the Church: in persecuting the Church, she hath a place appointed her in the Wildernesse, whi­ther she flyeth for one thousand two hundred and sixty dayes, the time we haue heard before to haue beene during the space of the hard dealing with the two Prophets, wherein they prophecied which wee shewed to containe so many yeares.

By this flight of the woman into the Wildernesse for one thousand two hundred and sixty dayes, set downe in the sixt verse, and the persecution where­by the Dragon pursued her that space, is meant those persecutions in generall which followed against the whole Church during the continuance of those yeares, which in the next verses hee setteth downe particularly and seuerally.

And first he setteth downe the particular persecu­tion of the Church of the Iewes in the thirteenth and fourteenth verses, and then of the Gentiles, in the sea­uenteenth Verse. For the Church of the Iewes, the persecution thereof is expressed in that it is said, that he persecuted her that brought forth the man-childe, but the Lord deliuered her from being deuoured of the Dragon.

In that it is said, she being thus pursued, hath for her deliuerance, wings giuen her to flye away into a Desert for two times, a time, and halfe a time; it notably de­scribeth that strange deliuerance of the Children of God which were in Ierusalem, before the ouerthrow of it, who (as the story witnesseth) being warned by the voice of God from heauen, did withdraw them­selues for a time into a City called Pella beyond Ior­dan, in the Wildernesse, where they did continue for the space of three yeares and a halfe, vntill Ierusalem were destroyed.

Whereas the Dragon is said to cast out waters against the Church, it noteth the great multitudes of people, for so it is often vsed in the Scriptures, (as also after­terwards)Cap. 17. 1. 15. which afterwards the Diuell raised vp to deuoure and consume the Church of Christ in the infancie of it. But in that the earth is said to helpe the woman, it noteth, that howsoeuer the Lord suffereth the Diuell to raise and stirre vp many enemies and aduersaries against his Church, yet also hee hath his meanes for the deliuerance of his children by the o­uerthrow of their enemies, destroying them in the middest of their fury, and casting them into their graues.

And lastly, the Dragon hauing done the worst he could against the Church of the Iewes, against Christ himselfe, his Apostles and Disciples, he followeth and proceedeth with mortall enuie and indignation to pursue their seed, that is, the Church of the Gentiles, who were called by their ministery, and are also of the seed of Abraham, though not according to the flesh.

THe Prophet hauing spoken before, that the seed of the woman, to wit, the Church of the Gen­tiles was persecuted of the Dragon: hee now declares the manner and meanes of the persecutions and the troubles which befall the Church. The in­strumentall cause is here set out to be the Beast, which is the Emperour of Rome, who is set forth by him, comming out of the Sea; whereby is meant the great stormes, troubles, and tempests that the Beast should raise vp: By which tempests, are expressed and meant the great tumults which should arise both betweene the wicked themselues, as it came to passe in the Empire of Rome, for they had amongst them­selues many and long warres, and grieuous troubles and dissentions, as appeareth in the histories; as al­so it noteth the troubles and afflictions, which the Church should receiue by them, for the Church must needs be partaker of this misery (though per­aduenture it be not immediately alwaies tended a­gainst them) yet they liuing vnder the Empire where these troubles were principally, could not but needs also feele the smart thereof. Afterwards the troubles are also immediately directed against the godly them­selues, particularly by the sword, by fire, and by sore persecutions, which are declared to arise and come from the Beast.

A Beast, so he is tearmed, being here described and represented vnder the forme of a Beast, because of the furiousnesse and madnesse of the Empire of Rome, and the Emperors; signifying that there was no­thing almost of humanity in him, but that hee was euen estranged from all courtesies of men.

Secondly, hee is more particularly noted, what manner of Beast he was like vnto, to wit, he was like a Leopard; noting his marueilous swiftnesse and rea­dinesse to doe mischiefe to the Church, and to de­stroy it; as also shewing his cruelty towards the peo­ple of God.

The Pawes of a Beare; noting his rauenousnesse, as being ready, so, able to catch, to apprehend and lay hold of the things he desired.

The mouth of a Lyon; shewing that he was cruell and strong to deuoure and to destroy.

He had the power of the Dragon giuen him; that is, of the Diuell, signifying the greatnesse of his crueltie, for (as it is in the twentieth Chapter) the Lord that he might saue his people, being now in their cradle, from being ouer-runne and deuoured of Sathan, had first shut vp the Diuell into the bottomlesse pit, that hee might not practise that hee would against the Church, which thing the Diuell perceiuing, and see­ing himselfe thus shut vp, that as it were in his owne person, hee could not as hee desired be employed in the deuouring of the Church at his pleasure, hee casts as much of his owne power as he can vpon an other, to wit, vpon the Romane Emperour, who was as it were, his deputy, to the end he might doe that iniury he could, in prosecuting the Christ.

Seauen heads; signifying his exceeding wisedome and pollicie to doe hurt, which should be very great, according to his authority, whereby hee ruled ouer the whole world. His hornes signifie his power to doe that hurt: And his Crownes signifie that great effect which that great wit and power of his should take, in preuailing against men, to wit, that hee should vanquish and ouercome in his mischiefes: Notwith­standing there is great difference betweene his Crownes and the Dragons, for the Dragon had them on his heads; that is, the Diuell hath this power of himselfe properly to doe hurt, exercising it as from himselfe: the Beast hath them vpon his hornes, that is, the Emperour doth not exercise his authoritie and power against the Church immediately from him­selfe, but doth borrow his power from the Dragon. Which is spoken after the custome and manner of those Kings and Princes, which hauing absolute au­thority, weare their Crownes on their bare heads, those that be Viceroyes, and haue an absolute autho­ritie, weare Coronets indeed but on their Caps, as it is vsed in forraine Countries, and as it was the pra­ctise in those dayes.

After, he is said to haue the name of Blasphemie, de­claring, that the Emperours should be such as should blaspheme God, in calling themselues Gods, and ta­king the worship of God vnto themselues, as Caligu­la and others most wretchedly and blasphemously did, like to Alexander the great in the Monarchy of the Grecians, which did arrogate this title to him­selfe, to be called God.

In that hee saith, he had vpon his head the name of [Page 81] blasphemy written; hee opposeth to that contrary cu­stome of the Priest, who had written vpon his head, honor to the Lord; so contrariwise, this Beast had writ­ten on his head blasphemy against God. And hee did not onely blaspheme the name of God, but also his Tabernacle, that is, did speake euill of the Church of God, and contemned it. And whereas it is said, he blasphemed those that dwell in heauen; it noteth, that not onely in generall hee did speake euill of Gods Church, but he did euen maligne the particular per­sons which make profession of the truth of God, as appeareth in the histories.

After, this Beast is said to haue a wound in one of his heads; that is, thought to be accomplished in the time of Nero, who was the last of the chiefe Empe­rours of that race, which was wounded, being euen cut off by their euill and wicked liuing, and especi­ally by the cruelty of Nero, insomuch that they thought their Empire was like to come to confusi­on; which indeed had come to passe, if it had not beene vpheld and maintained by the discreet coun­sell of those that followed, which were more wise, politique, and subtill then the other, notwithstan­ding they were wicked men: So that by these it was restored againe, yea, though it were euen almost past hope; yet it was suddenly reuiued, and that in such sort, that all men wondred at it; and hereby they at­tained such credit as they did, for it was maruellous in the iudgement of men, that a Kingdome so neere the fall, was so soone and so strongly fortified, wher­upon they are moued to worship the Beast, and to say, who is like the Beast?

And these that wondred, are drawne away to fol­low the Beast; which are described to be those which were liuing in that time, whose names were not written in the Booke of life of the Lambe, which was slaine, which Booke is from the beginning of the world: not that it is here meant of Christ, to be slaine from the begin­ning, for that cannot be so directly gathered out of this place.

These things thus described, hee warneth them of the issue, and first hee moueth attention; If any man (saith he) hath an eare to heare, let him heare; wil­ling them thereby, to take heed to that which is spo­ken, and which after he is to speake, to the terror of the wicked, and the comfort and good of the Saints, and of the godly. And he saith, if any leade into cap­tiuity, he shall be led into captiuity, &c. to shew, that what measure they haue meted to others, the same should be measured to them, and as they haue dealt with others, so they should be dealt withall them­selues.

And in this point (saith he) standeth the faith and patience of the Saints; faith, to beleeue that God will bring this iudgement on the wicked; their patience, in that vpon this assurance of this iustice of God vp­on the wicked, they should patiently beare those corrections and troubles which shall befall them, and patiently also wait for the accomplishment of those iudgements of God vpon their oppressors.

And thus farre of the iudgements which the Church of the Gentiles should suffer by the crueltie of the Roman Empire.

Afterward follow the troubles that befall the [Page 83] Church, by the Bishop of Rome, who is hereby no­ted and set forth vnto vs: namely, in that it is said, there appeared another Beast like a Lambe; signifying, that howsoeuer this other Beast of Rome be most brutish and voide of humanity and vertue: And this is to be vnderstood of the Pope, for he professeth himselfe to be the seruant of seruants, but in deed and practise he maketh himselfe Lord of Lords, and this is not onely to be vnderstood of one in that seat, but of all that succeed him, and that take his part, and which are of his Hierarchy.

His effects doe follow, to wit, first that hee spake like a Dragon; noting, that the chiefe mischiefe which should come to the Church by him, should be by his teaching and instructing them in that false do­ctrine which hee should receiue from the Dragon, which sheweth that he is a false and lying Prophet, as receiuing his office and doctrine from the father of lyes, which is the Diuell. In that hee caused the earth to worship the first Beast, is meant, that sub­iection which he did pretend to the Empire in out­ward shew, and so farre forth onely as his profit would serue, albeit indeed he doth exalt himselfe a­boue the Emperours.

And he did all that the first Beast could doe before his face, signifying, that he makes but a iest and mocke at the Romane Empire; for towards the end, the Romane Empire should fall before him and decay; so that al­beit in shew they would pretend to giue subiection to it, yet the Emperour had onely the name and title of authority to be called Lord, which we see indeed is, and was, but of small reckoning; for the Pope [Page 84] seemed rather to be Lord to himselfe, as wee see in the Histories, that the Emperours tooke many re­proaches and abuses of the Pope; yea, the Pope did tread on the necke of the Emperours, vsurping that saying of the Psalmist, Thou shalt tread on the Ader and the Aspe, &c. yea, the Pope and those that were vnder him, did as it were make an Anatomy of the Empire, for as the Anatomists doe first take away their flesh and then ioyne the bones and the other parts of the body together, & so make him like a man againe, euen so did the Pope deale with the Empire.

This Beast also made an Image in fauour of the first Beast; to which hee put a spirit, and the dead image did speake: As it hath appeared to haue beene done by them, that the Diuell sometimes did speake in their images, to the illuding of the wicked: some­times by other deceits and illusions to beguile the simple.

He also brought fire from heauen; alluding as it were, to the two good Prophets before, who are said to haue caused fire to come downe from heauen, which is verrified of this false Prophet; who did and doth for the confirming of their false doctrine, worke ma­ny counterfeit and fained miracles in the world.

And lastly it is said, he should so preuaile in the world, that none should traffique, but such as should haue the marke of the Beast; which seemeth to be the signing in the forehead at their Sacrament of confirmation, which the Papists doe so esteeme of, as that they pre­ferre it before the Lords Sacrament: or else they should haue the name of the Beast, which is thought to be their confession which they make to their Bi­shops and Priests.

The singlest thing is the number of the Beast, wherein is the speciall wisedome of Popery, and it is said to be the number of a man; that is, hee must be a learned man among them that must come to the knowledge of it. Of which, diuers are of diuers opi­nions; as namely, that it signifieth [...] latinus, but that is too Caballisticall, the meaning whereof being not as certainely yet attained vnto, though very probably guessed at by many, is to be pretermitted.

THe Prophet hauing declared the fearefull iudgements to be executed on the earth by the man of Rome, hee doth here arme Gods Children by the promises of mercie in the preserua­tion of them.

First, then to giue credence to that which was to be spoken, here is set forth the description of Christ, and his Church militant.

Christ is here compared to a Lambe, both because of his meekenesse and humilitie, and especially by reason of his suffering, and his offering of himselfe to death vpon the Crosse for vs.

Hee is said to stand; signifying his readinesse to helpe his Church. As Stephen, Acts 7. saw Christ stand at the right hand of God: not that Christ doth alway stand in heauen, but it noteth out vnto vs his [Page 86] pronenesse and willingnesse to doe good to his, and to reuenge their aduersaries.

In mount Sion; that is, his Church, to wit, the hea­uenly Ierusalem, to the good & helpe of his Church, to deliuer them from their enemies.

Then is set downe his traine, in the same number that is spoken of in the seauenth Chapter, viz. one thousand foure hundred and forty, signifying the great number of Gods Children on the face of the earth in that time; yet not so great, but that it might be tolde. And this same number of the Gentiles in these times of persecution, is noted to be as many as of the Iewes, that were sealed vp to life euerlasting.

And therefore it is a certaine thing that the num­ber of Gods children in the time of persecution is but small, in regard as at other times, for then they are without number, as it is said in that seauenth Chapter.

These are described by their effects, to wit, that they had a song, and their voice is said to be like the voice of many waters; that is, was a very great voice, and made a great sound, yet so comfortable, as if it were the voice of harpers; which sheweth the notable har­mony and mellodious voice of the Children of God, and their vnity and consent in the prayses of God.

A new song; that is, passing the capacitie of mans inuention, as being onely the worke of Gods spirit, and onely giuen them by the worke of their regene­ration; for they onely▪ that are regenerate can sing new songs, acceptable to God, so that no other man whatsoeuer, though neuer so wise, neuer so witty, neuer so cunning in Musicke, can sing pleasantly [Page 87] vnto God, vnlesse they haue the spirit of regenera­tion.

Virgins; that is, those that were kept vndefiled from spirituall fornication, and corporall vncleane­nesse, which had no guile in their mouth, and were vnblameable in the sight of God; not that they were altogether without guile and sinne, but that they were accepted as righteous in Christ, that as Christ was without spot, so were they, as hauing the righ­teousnesse of the Lambe imputed vnto them, and their sinnes to him.

Afterward, to draw credit to the Prophecie, hee saith, he sees another Angell flie through the midst of heauen, euidently, with the euerlasting Gospell; signify­ing, that after that, in that one thousand two hun­dred and sixty, the Gospell should not be cleane hid­den, but that there should be an Angell, to wit, some Ministers that should fore-warne them to take heed of the Beast, and not to be defiled with his vncleane­nesse.

After, another Angell followeth, which foretelleth the destruction of Babilon; saying, Babilon is fallen; which noteth, that euen in those times there should be such, which by the Ministery of the word should denounce the ouerthrow and ruine of Babell, that is, of Rome, that howsoeuer it seemed strong and vn­moueable in the sight of the world, yet it should fall and come to destruction: and it is twice repeated, to shew the certainty of it.

A third Angell denounces the iudgements of God against the worshippers of the Beast, & of his image, to wit, those that did yeeld themselues to the Idolatry of the Beast.

These three messages are done by diuerse kindes of Messengers and Ministers; shewing that the gifts of God are diuerse in his Ministers; as namely, some of exhortation, some of denouncing iudgements a­gainst the vngodly; of which sort this last is. In that he saith they should drinke of the Wine of the wrath of God; it signifieth (as he expoundeth it) that they shall be tormented with Fire and Brimstone, they shall be burned in hell, and that euen before the holy Angels, and before the Lambe, signifying the cer­tainty of that iudgement in hell, as also that it should be such, that it might easily be discerned, and was e­uident to be seene of the Lambe, and of the Angels. The time of this is said to be for euermore, not for a short space, or for a definite time; but it should bee without ceasing and without end.

After, hee commeth to declare to the Church of God, the comforts that should come to them by de­scribing their estate in this world, and in the world to come; and then shewes the execution of the iudgements vpon the vngodly.

For the Children of God, it is said, that in this life there belongeth vnto them patience, and faith, which their faith bringeth forth obedience to Gods com­mandements, and causeth their patience to continue.

After this life it is said, there should come rest from their labours, and their good things should follow them; that is, their afflictions, persecutions, their patience and holinesse of life should not stay behinde them, but should follow them; that is, they should haue them recompenced to the vtmost in heauen.

Concerning the wicked, their iudgements follow.

First, it is said, there comes an Angell out of a Cloud in white; signifying his zeale which he had in Gods glo­ry, in the execution of his iudgements.

He is a created Angell, not the Angell of the Co­uenant, as appeareth in that he is said to be like a man; and also for that he is commanded by another, which was the Sonne of God: And hee is commanded to put in his sharpe Sickle, (which is the word of God, being the power of God vnto destruction to all those that beleeue not) into the world, because the time is come, for (saith he) the haruest is ripe, and the corne, (that is, the world) is dry. Where the world is com­pared to drye Corne, for as Corne when it is dry, is then ready for the Sickle; so when the wicked are come to their full ripenesse in sin, they are then ready to be cut off by the Sickle of Gods vengeance: And as dry stickes are fit for the fire, euen so they that are dried and dead in their sinnes, are fit matter for Gods iudgements to burne to destruction; which noteth the fearefull iudgement to be executed on the vngod­ly for worshipping the Beast.

Another iudgement followeth, more fearefull, al­beit in shew it be like the former, and that is of the other Angell that hath a sickle, wherewith hee is bid­den to cut the Grapes downe: Hee is not bidden to cut them with a little knife (as is the vse of pruning the Grapes) but with a Sickle; noting a more fierce de­struction. And when he had cut them, he is bidden, he should presse them in the Vine-presse of Gods wrath: A similitude taken from the vse of those, who when they haue gathered their Grapes, cast them into the Vine­presse to be trodden and pressed out, euen so should [Page 90] they be trodden downe, and crushed with the iudge­ment and wrath of God: And this must be done hand by hand, and one Cluster by another; which signifieth a more notable iudgement: In reaping Corne, men vse to gather many together, but these Grapes must be gathered one by one; shewing the fiercenesse of this iudgement to be exalted vpon e­uery one of them particularly.

Troden out of the City; that is, among the wicked, out of the Church, alluding to the custome in those Countries, where they had their [...] presses to tread their Grapes without the City: And here hee allu­deth also to the execution of offenders, which vseth to be done without the City: so this iudgement should be done without the Church. Noting, that this onely was to be executed vpon the vngodly con­temners.

The greatnesse of this iudgement is aggrauated, in that the bloud should be in such abundance, and so deepe, that a man riding in it, it should reach to the bri­dles of the Horses, for the distance of one thousand and sixe hundred furlongs, which is about three hundred of our miles, or more: Noting, the exceeding great wrath of God vpon those offenders, and the fearefull iudgement which they should suffer.

THere hauing beene set before in the former Chapters, as well the fauour to Gods Children, as iudgements against the contemners of the Gospell, hee proceedeth here in the declaration of the same.

And first of the iudgements against the Beast and his worshippers in the first Verse, the executioners whereof are in that Verse said to be seauen Angels, to wit, a perfect number to performe that worke; they are said to haue the seauen last plagues; that is, autho­rity and power was giuen them to execute that full number of iudgements which remained to be pou­red on the earth.

And hauing spoken of the Ministers of Gods iudgements, he speaketh also of the furniture and ar­mory of the iudgements of God; which he hath as it were in store against them.

And he calleth it a Sea mingled with fire; alluding to the Lauary of the Priests in the Temple, whereto he seemeth to compare this, which was called a Sea in regard of the greatnesse of it.

And it is called a Sea of Christall, or a glassie Sea, be­cause it might be throughly looked into, and eui­dently discerned of the Children of God through Christ. In the Sea is fire, which is the wrath and curse of God, the matter of Gods fierce indignation, [Page 92] and the iudgements which should be taken out of this Lauer of Gods wrath, for as in the Lauer, in the time of the Law, there was water to wash the Priests, and to make them cleane; noting the cleanenesse and vprightnesse that should be in the Priests, and which all that should be Priests vnto God should receiue from Christ; euen so in this Lauer and Sea of Gods wrath, fire is said to be; noting, that from hence should come matter of iudgement to consume and destroy the enemies of God.

After, it is said, that the Children of God which had gotten the victory ouer their enemies, did stand by this Sea; namely, to see and behold these fearefull iudgements of God against the wicked; and thereup­on, to wit, on this occasion are stirred vp to praise the Lord, and they sing the Song of Moses and of the Lambe; namely, a Song of thankesgiuing for their deliuerance by the Lambe, saying, Great and maruei­lous are thy workes, &c. as if they should say, who is it that would not magnifie so mightie a King, so holy and so iust a God, who for the glory of his name, and the reuenge of his Saints, hath such a treasury of iudgements against his enemies, which now in Christ he had made manifest vnto them?

After, it is said, that these seauen Angels come out of the Temple; that is, out of the presence of God, decla­ring that they come by the authority and comman­dement of God, and therefore that their ambassage was certainely and necessarily to be accomplished. And they are cloathed with white; signifying their in­tegrity and vprightnesse, shewing that there was no­thing which they executed vniustly or wrongfully, [Page 93] but that it was right and iust, howsoeuer it might ap­peare vnto the sonnes of men.

They were girded; that is, prompt, sit, and ready to execute their message, whereunto they were ap­pointed, for (as the custome was in those dayes) those that had their cloathes girded vp to them, were fitter for any worke or businesse they went about.

To these Angels are giuen Vials; signifying, that as these inferiour Angels are innocent and holy spirits vprightly performing that which is inioyned them, and as they are ready thereunto, so they doe no­thing without the speciall calling or commandement of God, and without a particular Ordinance from God, for their charge and function is laid vpon them either immediately from God himselfe, or else by the Arch-Angels and those which are the chiefe An­gels.

Further, it is said, that the Temple was filled with smoake, that none could enter in vntill the seauen Plagues of the seauen Angels were accomplished: The glory of God so filled that place, that the Angels themselues could not enter into it; for by this smoake is meant the fulnesse of Gods presence, and the full and per­fect glory and maiestie of the same, as was in the Temple in the time of the Law, when that it was first finished, the glory of the Lord so filled the Temple with a smoake, that none were able to abide therein; no­ting, that he was well pleased with the building of it: euen so here the Angels being sent forth to execute, the presence of God was so exceeding glorious, that the Angels could not be able to returne thither, till they had finished and fulfilled the iudgements which [Page 94] they were sent forth to doe: noting also that this execution of these iudgements of God, was accepta­ble vnto him; as also that they were irreuocable, and altogether inauoideable.

IN the setting forth of the iudgements of God vp­on the Beast and his worshippers, wee haue heard in the former Chapter, that mention was made of the Ministers and Executioners of these iudgements, as also of the matter of the same. In this Chapter followeth the Execution of the Ministery of these seauen Angels.

And first it is said by the Apostle, that hee heard a voice out of the Temple, to the seauen Angels, which gaue speciall authority vnto them, commanding them to poure out their Vials.

That they came forth of the Temple; it noteth their full authority and strength to doe that worke they were called vnto, and also that the iudgements which they executed were irreuocable.

And whereas the Vials being giuen them before, yet they would not poure them out before they were commanded; more particularly it sheweth the great and singular obedience of the Angels. One would haue thought, that hauing the Vials once giuen them,, they should presently haue proceeded to exe­cution, but they would not, till they had speciall [Page 95] commandement. Teaching vs not to doe any thing without speciall authority, commission, and com­mandement from God.

Euen as a sword, being committed into the hand of a Souldier by the Captaine generall, hee is not to smite before he be commanded to fight, and before the Trumpet be sounded to battaile; so though a man haue excellent graces giuen him, yet he is not to execute any function, especially publiquely, before he receiue a particular warrant and calling from God thereunto. Sampson, though hee had strength giuen him that he was able to haue defended the Israelites, and reuenged them of their enemies, yet he could not take vpon him the gouernement of the people, be­fore the Lord had called him vnto it: In like manner, the Ministers of the word, albeit they haue neuer so notable gifts of Knowledge, Vtterance, &c. yet they are not in any case to intrude themselues into the Ministery, vnlesse they haue a particular calling from the Lord.

These Angels are bidden first in generall to cast their Vials vpon the earth; that is, on the whole frame of all the Heauen, Earth, Sea, and all in them, in the execution: yet some are more specially comman­ded to be poured on the earth, because these iudge­ments are intended against the wicked on the earth.

The first Angell is said to haue poured his Viall vp­on the earth; whereupon there fell an exceeding great sore of Biles on them that had the marke of the Beast, and which worshipped his Image. The Plagues of this Chap­ter haue great agreement with the Plagues set downe in the eight and ninth Chapters, they being like in [Page 96] the matter of the plagues, so also in the number: the difference is, that these were headed with more fierce tokens of Gods wrath, and with a more heauie indignation, because those were executed on all the earth; not on the Persons onely, these on the Per­sons, and that on the principall offenders onely, namely, on the worshippers of the Beast.

So that here wee see the Lord executes his iudge­ments by degrees; first by Biles, not killing them, but vexing them outwardly, if happily thereby they might be brought to repentance.

The second Angell poured his Viall on the Sea, where­upon the colour of it was turned, so that it looked like black blood of death: So that God proceeded in iudgement, they not profiting, hee now goeth on forward to pu­nish with death.

The third Angell poured his Viall on the fresh waters; to declare that God left notes of his wrath on all the creatures of the world: so that the earth and waters themselues being thus iudged, did beare witnesse of their sinnes against them.

On these two latter executions, the Angels of the Waters take occasion to acknowledge and con­fesse that Gods iudgements against the wicked, are true, and holy, and iust, as after followeth. For as they had shed the bloud of Gods Saints, so their bloud also was shed, and they are faine (as the Egyptians did, to whom they were alluded) to drinke of the bloud of the Riuers, for so (say they) are they worthy; as before, hauing taken delight in the bloud of the Saints.

Another Angell, that is, the third Angell which was in the Sanctuary, doth approue that which the [Page 97] other two had confessed; for their office was ouer the Waters: noting, that the Angels of God haue their particular places of gouernment, wherein they execute their functions enioyned them of God. And lest the wicked should seeme to thinke that God was too sharpe and seuere in iudgement against them, therefore not onely the Angels of the Waters, that is, of the fresh and salt waters, doe acknowledge, that the sinnes of those wicked men had deserued this and more; and therefore the iudgement was iust, in­somuch as that they might see their very sinnes in the same, as it were in capitall letters: but euen also that other Angell, out of the Sanctuary, doth affirme, that which these two had said, and acknowledgeth Gods righteous iudgement herein.

The fourth Angell casts his Viall on the Sunne; no­ting, that the iudgement was not onely on the earth, but in the heauen, by the distemperature thereof, through the intemperate weather, as namely, the extreame heat which should proceed from it, which should scorch the earth, and the men that were in it, wher­on should come dearth, famine, &c.

And here the Euangelist notes, that these worship­pers of the Beast, whether they had receiued the marke of the Beast vpon the foreheads, that is, were open professors of the worship of the Beast, or recei­ued it in their hands, that is, were priuate fauourers of the Beast and his Idolatries, namely, whether they did openly or priuately or any way yeeld to the I­dolatry of the Beast of Rome; yet they repented not: signifying, that whereas as yet, Gods iudgements were in his hand to remoue them if they repented, [Page 98] or to double them if they did not repent: They not­withstanding for all these degrees of Plagues, doe still continue obstinate; yea, they proceed to blaspheme God, so farre are they from repenting and glorifying God. And hitherto it seemes God began with the com­mon people; for as in his Plagues, he vseth to begin first with his Church, then with the wicked; so in the wicked hee begins first with the lower and inferiour sort, and then followes with the more grieuous and principall offenders.

The fift Angell poures out his Viall on the seate of the Beast; which is to be vnderstood of the Church of Rome; whereupon followes darkenesse, to wit, anguish, and trouble, and paine: which appeared in that they are said to bite their tongues, as the malignant and enuious persons vse to doe, who being troubled or crossed any way, will for anguish vexe them­selues more.

The sixt Angell poures out his Viall on the Riuer Eu­phrates; viz. that defence wherewith this spirituall Babilon is enuironed and compassed about; for by Babilon is vnderstood Rome; for as in Babilon the chil­dren of Israel were kept both in spirituall and bodly seruitude; so by the sinnes and Idolatries of the Church of Rome, it hath beene shewed that the Church of God should be tormented with spirituall bondage. And this Riuer Euphrates was a riuer which compassed and defended Babilon from their enemies: and therfore by Euphrates here seemeth to be meant, the fort, strenght, and munition of the City and Church of Rome. Whereas then he poureth his Viall vpon Euphrates, whereby it was dried vp; it noteth that [Page 99] the strength and fort of Rome was hereby greatly abated, and as it were taken away.

The reason of this is rendred, namely, that their might be way made for the Kings of the East, who should come for the aide and reliefe of this Beast of Rome; for whereas by this Iudgement, and by these Plagues, they should haue turned vnto repentance, yet they would not, but in their distresse would make rather all friends they could to be at one with the Kings of the earth, and vse all meanes of reconci­ling themselues vnto them; and ioyning to them­selues the Kings which were from farre, making them their defendants and maintainers.

And whereas it is said, that from the Dragon, that is, from Sathan; from the Beast, that is, from the Empire; from the Prophet, that is, from that man of Rome, the Pope, are sent forth three spirits: It noteth, that when they should see themselues thus destitute, made na­ked, and depriued of their defences and safeguards which they had before, there should be a certaine number of false Prophets raised vp by the Pope and his adherents, which should stirre vp and solicite the Kings to ioyne to the Church of Rome. These Prophets are compared to Frogs, partly because of their loud voice, and of that great noise which they should make, and whereby they should be continu­ally crying in the eares of the Princes; which thing wee see effected by the Monkes, Fryers, and the rest of those cursed Prophets, who are alwaies perswa­ding those whom they would haue to ioyne them­selues vnto them, by these arguments; by defending their holy Father the Pope; of helping their holy [Page 100] Mother the Church, &c. thereby stirring them vp against Christ and his seruants. Partly also these false Prophets are compared to frogs, by reason of their great multitudes, wherein they come.

And here Christ comforteth and vpholdeth his Seruants, and warneth them to take heed to them­selues, that howsoeuer the Beast, with his Prophets, thus proceeded, and made themselues strong, by ioy­ning to them the Princes of the earth; yet hee saith, hee will come vpon them as a Thiefe; namely, at vna­wares to them. And therefore hee admonisheth the Children of God to watch; and keepe vpon them their cloathes and their armour, lest hee comming in the night, should finde them naked, both to their shame, and to their destruction, they being naked to his iudgements: allu­ding to a Souldier, who being naked and without Armour, when the enemie commeth must needs be slaine.

And as they gather the Kings for their assistance; so he also gathereth great companies together, and the place he gathereth them to, is Harmageddon; signi­fying the mountaine of destruction, which was the place where Iosiah was slaine, and a great ouerthrow was giuen to the Israelites by the King of Egypt; which fearefull and grieuous ouerthrow, the wicked bragged at, and vsed to obiect it against the people of God, which here he seemeth to aime at: as if hee should say, that they should bragge no more against the Church of God, because they had so sore an o­uerthrow at that time, for which, there was so great a lamentation, as it is said, that there was neuer the like heard; for euen as that place, was a place of de­struction [Page 101] to them, so this should be to these enemies of God.

The seauenth Angell poures his Viall on the Aire, then there is said to come a voice from the Temple, which was the voice of God: the effects whereof were won­derfull; for it is said, that there followed in heauen, most fearefull thunders, lightnings, and voices, in the earth a great Earth-quake; whereby the earth trembled and shaked, which is said to be so fearefull a one, as neuer was before. Which noteth the fearefull maie­stie and terror of God against his enemies, and his mightie power whereby hee is able to scatter and to destroy them. The words which the Voice vttered, are these; It is done: to wit, the consummation of the victory of Christ ouer his enemies, the parts where­of are expressed, some in the words following, to the end of this Chapter, and the rest follow in the other Chapters.

Then in the next words, it is said, that the victory of Christ is in part wrought by the Earth-quake, the effects whereof are, first, that the great City was shaken, to wit, Rome; called the great City, by way of ex­cellencie, in that it was counted the greatest in the world, being the greatest in account, in fame, and estimation: according to our vsuall custome, who call the most famous and chiefe City, by the name of The City.

And it is not onely shaken, and many Houses throwne downe, but also it is diuided into three parts; that is, their power is scattered, the City being diui­ded and rent into many peeces by the Earth-quake: and not onely this City, but many Cities of other [Page 102] Nations, and the Isles also, to wit, other Countries are hereby ouerthrowne, and the Mountaines were not found, which vseth to come to passe in great Earth­quakes, their power likewise and strength being ta­ken away.

Afterwards it is said, that there fell great Haile-stones like Talents vpon men: and these come, when by the Earth quake they were terrified and scared out of their doores: for when they were dislodged of their Houses and all refuge, then the Lord poured out his iudgements on them, to breake their heads, the de­nouncing whereof before could not breake their hearts: such was the Haile which fell on the Egypti­ans, that whosoeuer were without the doores, should be killed therewith: but here the Lord dealeth more seuerely, for first he driueth them out of their Hou­ses from all refuge, and then poures the Hayle stones vpon them: the effect hereof in them is, that they blasphemed God by reason of the greatnesse of the Hayle.

OF the things that were reuealed in the last Vial, that which followeth is a part. Wee haue al­ready heard of the summe of Christs iudge­ments on the City, and the men thereof. Now the Prophet proceedeth to declare the contents which further ensue of that Viall.

First he saith, that an Angell (which was one of them that poured out the Viall) came to tell Iohn what should befall the Harlot. Which teacheth vs, that the selfe same Angels that are Executioners of Gods iudgements vpon the wicked, are also Ministers of Gods mercie for the comfort of his Children.

He expounds the iudgement of the Harlot, which is the Whore of Rome; who is called a Harlot, in re­gard of her abhominations and whoredomes, especi­ally spirituall, in her Idolatries, as also bodily in her beastly fornication: that City being the very pud­dle and sinke of all filthinesse and vncleanenesse.

She is called the great Harlot, because all the Kings of the earth should goe a whoring to her, especially by committing spirituall fornication, which is Idola­try. And all the people also of their Nations, and all the inhabitants of the earth should also take part in her filthy abhominations: and therefore Shee must needs be a notable Strumpet, with whom all the Princes of the world, with their people and subiects must commit adultery, vncleanenesse, and all kinde of villany.

In that Iohn was carried againe by the spirit into the Wildernesse; is meant, that albeit hee had receiued all these things (which were reuealed to him before) by the spirit, yet for the further assurance of the things now to be deliuered, he saith, that he is carried againe in the spirit; that is, hee is lift vp by a more sin­gular hand of God, that he might the more notably vnderstand and attend, by the speciall direction of Gods spirit, to the things now to be reuealed.

And he saith, he saw a woman sit vpon a Beast.

By the woman is meant the City of Rome, the Beast signifieth, first the Emperours only which were ciuill gouerners: and secondly, the Pope, which tooke vpon him both ciuill and ecclesiasticall gouernement: so that vpon this Beast shee is said to fit; and therefore whereas he saith, he sees the Harlot sitting on the Beast, it is meant, that the honour of the City and Church of Rome was to be maintained and vpheld by the Emperours, the gouernours ciuill, and by the Pope, which had both Ciuill and Ecclesiasticall authority, for both these are in this place set downe to be but one Beast.

The Beast is said to be coloured like Scarlet; signify­ing, either he was aduanced to great honour, or else nothing his crueltie in murthering the Saints: but this thing afterward, Saint Iohn more notably setteth downe, in that the Whore her selfe is said to be red with the bloud of the Saints; noting, that as this was her Liuery, so the chiefest colour wherin this Church and this Beast delighteth, is Scarlet, as appeareth by their vsage; for they vse to weare this, that they might be knowne to be bloudy and cruell.

It is further said, that this Beast is full of names of blasphemie; it is meant, that whereas before it was said, that the first Beast had a name of blasphemy, that is, was very cruell & very blasphemous, when he first rose out of the Sea, which was verified by the example of Caligula and others, that tooke on them the honour of God; yet this doth farre exceede him, for he is full of the names of blasphemie, viz. blas­phemous throughout, signifying an high degree of blasphemie.

He speakes also of the Harlot her selfe, whom hee saith to be arrayed in Purple and Scarlet; signifying, that she was clad royally, purple being a most costly and Princely apparell; her Scarlet bedecked with gold, precious stones and Pearles; note the exceeding great riches of that Church of Rome.

Then followes that which shee did, viz. Shee had a cup of Gold in her hand, but within full of abhominati­ons, and filthy whoredomes and fornications; noting, that without she had a gorgeous shew, & was beauti­full to behold, but within full of al vncleanenes, as our Sauiour Christ said of the Pharisies, that they cleanse the out side of the cup, but are all filthy within; which we see in the Church of Rome; that without they haue most faire shewes to looke to, but looke into them, and into their actions, there is nothing but vncleane­nesse.

Shee had in her forehead a name written, a Mistery; signifying, that the chiefe thing shee professeth, is a Mistery, namely, that shee hath the Misteries and se­crets of God; yea, shee professeth that all knowledge and vnderstanding of Gods will is shut vp onely in her breasts, as in a closet: and therefore (say they) the Pope can change the Articles of the faith; yea, that he can alter the Scriptures, and make them no Scriptures, and that he can make the Euangelists to be no Euangelists, and those that are not, to be.

She is called great Babilon, because of the resem­blance of that Babilon in the East, to this in the West, principally in regard of her great cruelty against Gods Children.

The Mother of Harlots; that is, the chiefe Harlot of [Page 106] all, setting out her abhominable fornications, both spirituall and bodily.

After, in that she is said to be drunke with the bloud of the Saints; is set forth her cruelty and barbarous­nesse against the witnesses of Gods truth, in that she is defiled, bespotted, and embrued with the bloud of the Saints: As Christ is said to come out of Edom, coloured with the bloud of his enemies; noting thereby the reuenge he should take of the Edomites; euen so the Whore of Babilon is dyed with the bloud of Gods children; yea, she is said to be drunke with their bloud, as with drinke; shewing, that she makes no more account of shedding the bloud of the seruants of God, then the drunken man makes of pouring in drinke, or the fishes water.

Iohn wonders at her; to wit, not after that sort which those doe which follow after, whose names were not written in the Booke of life; but hee wonders after another manner; namely, at the strangenesse of the thing, and at the strangenesse of her abhominations. But the Angell askes him, wherefore marueilest thou at it? I will (saith hee) tell thee the mistery, viz. the meaning of the Harlot, and of the Beast. And taking in hand to handle and declare the mistery of them both, hee begins (after the manner and custome of the Hebrewes) with that which hee named last, viz. the Beast, and saith, that he was, and is not: It is said he is not, which hath been declared by the wound he receiued, accomplished in the time of Nero: after whose time, the manner of gouernement, in regard of the familie which then ruled, was no more, all that family being worne out, and therefore the gouerne­ment [Page 107] was ceased; and yet notwithstanding should rise againe out of the depth, out of the bottomlesse pit, viz. out of hell, by the subtiltie and pollicie of Sathan and his craftie instruments: and should goe to destruction, that is, should for all this suddenly be destroyed, and not haue a continuall gouernement. And it is said, that at the Beast all should wonder, not as Iohn did, but with an admiration of it, the reason is, because it was, and is not, and yet is; that is, albeit it should haue so many changes and alterations, in that the Emperours should be so often put downe and slaine (as appeareth by the histories) and others rai­sed vp, neuerthelesse, the gouernement should con­tinue still; wherfore the men of the world, not know­ing Gods prouidence in the ordering of these things, should hereby be drawne with admiration of the Beast to cleaue vnto it, considering that albeit hee had receiued so many wounds and so great pushes, as it were, to destroy him and ouerthrow him, and yet did continue and was able to stand, and think­ing that it was by his own power, they should there­fore say, who is like to the Beast? So that wee see that this Empire which is here vnderstood by the Beast, was the same, but in other families, as is said be­fore.

Then it is said, here is the minde that hath wisedome; that is, here is matter wherein those that are wise should occupie their wits and vnderstandings.

After, he declareth what the seauen heads are, to wit, seauen hils; namely, that place where the City of Rome is situated, and amongst all writers, both Latine & Greek, which speake of it, it is called the City of the [Page 108] seauen hils, and none but it, is so named in any, either old or new, Latine or Greeke Author. And therefore howsoeuer the Papists would post it ouer to Constan­tinople, where the Turke is, as hauing thirty hils, yet that was of no account in the dayes when this was written: Againe, that was neuer gouernour of the world as this is called, and as it was in those dayes.

The seauen heads haue another exposition giuen them by the Angell, to be seauen Kings, that is, sea­uen Gouernours and Emperours of the City, where­of it is said, fiue are fallen, that is, were dead: one was then, that is, Domitian, who at that time had bani­shed Iohn into Pathmos; and he that was to come, was the next after Domitian, and he should indure but a small time: and therefore those that liued in those dayes might easily see the truth of it. And this therefore set forth thus, that men prouing and seeing this to be true, might giue the more credit to the rest.

And the Beast that was and is not (that is, is not of the same sort as he was, being now changed by ano­ther family) is the eight, to wit, in number, which was the seauenth also, for hee was admitted by the seauenth, while the seauenth was aliue; for the other being aliue, this eight in his dayes was chosen Empe­rour, and was ioyned in gouernement with him, as was the custome of Kings, when that Kingdomes were doubtfull, the Kings tooke their Successors, whom they would to haue raigne next in their roome, and would in their owne life establish them in their Kingdomes, as did Dauid with Salomon, who while he yet liued, setled his Sonne in the Kingdome, taking him as it were, and ioyning him in societie [Page 109] with him, and setting him by him as it were on the Throne.

Hauing thus expounded the seauen heads, hee comes to tell what is meant by the tenne Hornes; which are said to be tenne Kings, which had not as yet receiued their power; which should ioyne with the Beast, to wit, should not raigne there where the Beast did, but should onely lay their power and authority with his, but while he had the ciuill authority alone in the rule of the Emperour, as also afterward when the Pope arising, should ioyne the spirituall iurisdi­ction with the temporall gouernement; and these tenne Kings it is said should ioyne with this Ciuill and Ecclesiasticall Beast.

By these tenne, it is no great matter whether wee vnderstand a certaine or vncertaine number, but it seemeth rather to note an vncertaine number: How­soeuer it were, true it is, that these, the Beast should ioyne with him to take his part, to wit, they should giue their power to him, to ride and runne at his pleasure. And these fight against the Lambe, who should ouercome them by the power of his word: for hee must needes, being King of Kings, and Lord of Lords, and therefore cannot but breake those Hornes that set themselues against him; for they receiue of him, and hold but of license their Kingdomes from him.

The Waters are plainely expounded by the An­gell, to be the great multitudes of people, and diuers Countries that should be subiect to that City and Church of Rome.

Further, he declares, that as there was a time that the Kings of the earth should ioyne themselues with [Page 110] the Beast to maintaine it; so time should come, that those Kings and Gouernours as they had suffered themselues to be as it were trodden on by the Beast, and to be subiect to the Whore, so they should fight against the Beast, and against her, and most bitterly venter themselues in fight against her; yea, they shall eate her flesh, that is, be in mortall hatred with her to consume her, and should burne the Harlot; that is, de­stroy her vtterly, and so punish her as a Harlot; for burning was the vsuall death for a Harlot.

Lastly, in that hee saith the woman is the great City that had dominion ouer the Kingdomes of the earth; hee sheweth plainely that it is the City of Rome, seeing there was no such great Monarch as that since the time of Iohn, but onely Rome, and Shee was euen then the chiefe Citie in the world.

THe Prophet hauing entred into the descripti­on of the City of Rome, as of the spirituall Babi­lon, doth on that occasion dispute what shall be done of her: for notwithstanding, the destruction of the Beast should come before, and the ouerthrow of the City should follow, yet the ouerthrow of the Ci­ty is handled in the first place, & of the Beast is set af­ter, vnto the end that he might more fully set down the destruction and notable ruine of the same.

And first hee declareth the destruction of the City, [Page 111] and that it may haue the more authority, the Angell that describeth it, is said to come from heauen; decla­ring the certainety thereof, namely, in that this mes­sage came from heauen, euen from God himselfe, and therefore the City of Rome should certainely be destroyed, and razed vtterly from the face of the earth.

And this authority is more fully set forth, in that the Angell is described to haue come with such glory, that the earth was enlightned therewith; and therefore that should be a most euident and vndoubted mat­ter: which also appeareth in the mightinesse of his voice.

Hee saith, it is fallen, and the second time, it is fal­len; which repetition hee vseth, first to raise vp men from their drowsinesse, which cannot at the first con­ceiue of Gods iudgements, nor consider them as they ought, and therefore they must haue diuers repetiti­ons of the same thing concerning the iustice of Gods iudgements. Secondly, to shew the certainty of it, as before, Chap. 14. 8. According as Ioseph interprets Pharaohs dreames of the seauen leane Kine, which did deuoure the seauen fatte; and the seauen thinne eares of Wheate, that did consume the seauenfull; that they both did signifie one thing, and that the dreame was there­fore doubled to shew that that which was signified thereby, should certainly come & that speedily: Euen so the repetition of the denouncing of these iudge­ments, is for this cause, namely, as to waken the drow­sinesse of man, so to shew the certainty and speedi­nesse of the iudgements to be executed.

Then is set forth the state of this Babilon, the City [Page 112] of Rome, in that it is said, it should become an Habitati­on of Diuels, and of vncleane Birds; signifying the great desolation of it, according as it is the vse of the Pro­phets, who to expresse the exceeding desolations of any place, say that those Birds which flye most farre from all resort of men, as the Shrike-Owle, and the Pelican, &c. should continue there.

To Diuels; noting that those places that haue bin abused to the dishonour of God, are giuen by Gods iust iudgement, to be not onely desolate, but euen haunted of Diuels themselues, as wee see oft times it commeth to passe in Abbyes, and such like superstiti­ous houses.

The cause is set downe, to wit, by reason of the perse­cution of the Saints, and her pride, who vaunted▪ of her riches and good estate, saying, that shee was Queene, and should neuer be Widdow; that is, should neuer be desolate, but should alway haue her louers and main­tainers to take her part.

And a principall cause is this, that she had played the Harlot through her Idolatrie with the Princes of the earth. Then he setteth downe the markes of her destructi­on, both which goe before, and which come after.

Before: that God would giue his children that were there warning before, whereby they might know of it, that so they might come forth, lest they▪ should fall in that great destruction, as before we heard hee did to the Saints in Ierusalem, by giuing them warning to auoide from thence, which they did, flying into the City of Pella in the wildernesse.

The markes following the destruction, generally, the lamentation of the friends of the City of Rome, [Page 113] and principally the Kings of the earth, when they shall see the smoake of her, mount vp to heauen; by smoake, is meant the continuall remembrance of that destruction: for albeit, after it is said by the Angell that threw the stone into the Sea, that it should neuer be remembred any more; hee meaneth not that it should be cleane forgotten to haue beene, but onely so for­gotten as it should neuer haue place again, by which it might be remembred; like as it came to passe in Sodom, howbeit the memory thereof should other­wise be perpetuall.

Afterward is reported more particularly the la­mentation of the Merchants, which had serued for the pleasure of her, by Land and by Sea: The Merchants by land which had serued her with sine meates, purple, silke, gold, siluer, precious stones, &c. for their Vestiments; namely, for the apparell of their Priests, Prelates, Cardinals, &c. (which vsed to be most gorgeous and costly.) And they should also bring to her, soules of men, that is, bond-slaues: meeting with that which should come to passe & be performed of the Church of Rome, as we see experience of. Then the Merchants by Sea, the Ship-masters, and Ship-men also make their lamentation ouer her.

For the more certainty of this destruction of the City, there is brought in an Angell, taking a great stone, and casting it into the bottome of the Sea, saying, that in like manner Babilon that great City should be throwne downe with violence, and should be found no more; noting that it should be so vtterly destroyed, that it should neuer be recouered, neither should it be built any more, neither should the light of a Candle [Page 114] be seene in it, neither the voice of a Bridegroome heard therein; signifying that it should not be againe inha­bited of any, because shee had deceiued all nations, and because in her was found the bloud of the Saints and Prophets.

THe Apostle hauing spoken of the destruction of the City of Rome, noted by the name of an Harlot: he now comes to set forth the destru­ction of the Beast, and of the false Prophet; which are the vngodly Emperours, and the Popes, succeeding in that power, hauing gotten not onely ciuill iuris­diction, but Ecclesiasticall power also ioyned there­with.

And first of al before he handleth that, he bringeth in all the children & seruants of God, praising & mag­nifying God for the notable works he had shewed vpon the earth. And herein especially doe the Angels & Saints of God in heauen, & the Saints in earth, magnifie and praise the Lord, namely, for the iudgement and de­struction of the Whore, which is the City of Rome. The causes of her destruction are set downe, to be, first, because she had made all the Kings of the earth and their people to goe a whoring after her filthy ab­hominations. And secondly for that shee had mur­thered the Saints of God.

After that they had sung this song of thankesgi­uing for that mercy receiued in the destruction of the City of Rome, the Lord calleth them, and citeth them as it were by a voice from the Throne, to a further thankesgiuing for the mercies to come, in the destru­ction of the Beast, and of the false Prophet, and for particular benefits which the Church it selfe was to be partaker of: and therefore he doth call all the ser­uants of the Lord by name as it were, which did feare the Lord, both small and great to praise the Lord.

Then he shewes how this voice was obeyed, in that he saith, there was a voice as of a great multitude, and like the voice of many waters, and like the noise of a thun­der; which signifie both the consent and zeale, and earnestnesse of the Saints in praising God. Which teacheth vs, that we are so to beleeue, and be assured of Gods promises and mercies to come, as that wee doe praise him for them, as for those which we haue receiued, and as if wee had receiued them already.

The mercies for which they praise God are two, first, the marriage of the Church to the Lambe, because the Church in this life, being made the Spouse of Christ, yet separated in part from him, shall at length inioy and haue the full fruition of Christ, and of his glorious presence.

And also for that she is arrayed with pure fine linnen; noting either the righteousnesse of Christ wherewith she is cloathed, or else that sanctification which be­ing in part begun in this life in Gods children, shall be perfected in Gods kingdome when that spirituall marriage of Christ with his Spouse shall be celebra­ted.

And further it is shewed, that such is the happi­nesse of the Church of God in this marriage, that not onely the Bride and the Bridegrome, shall be parta­kers of his happinesse (as vsually commeth to passe in our marriage feasts, the married persons onely, not the guests being counted happy) but also those are blessed and happy, that are bidden to this feast, for by the Bride, is to be vnderstood in generall, the Church vniuersall, by the persons called, is meant the particular persons in the Church.

Another cause of thankesgiuing for the things to come, is in regard of the iudgement vpon the wicked, and the execution thereof. And first he saith, to exe­cute this, hee seeth Christ comming with his army, hee being the chiefe; for as the Beast gathers his armies a­gainst Christ, so in like manner, he bringeth his hoast against them to destroy them: And hee is described by his properties, namely, first, in that he sitteth on a white Horse; noting, that he was a Iudge, alluding to the manner of Iudges in those times, (as we see in the Booke of Iudges) that in token of honour, they did vse to ride on white Asses.

The sword which went out of his mouth; signifieth, that he would slay them onely by his will.

The Crownes on his head; note that his will should preuaile against his enemies, and that hee will haue the victory.

His eyes as a flame of fire; signifying his infinite knowledge of all things that were done, and his pier­cing sight into all the coasts and secrets of his ene­mies, so that they could hide nothing from him. With his feete he should tread and presse downe all his enemies [Page 117] in the Vine-presse of Gods wrath.

Then, as by his properties, so also he is described by his nature, in that his name is called The word of God. By his office, in that he is the King of Kings.

His Garments dipt in bloud; noting the sharpe re­uenge he will take vpon his enemies in their destru­ction.

Further, he is set downe by his company and traine that followed him, to wit, the Angels and Saints, who are said to ride also on white Horses, signifying that they were conquerours ouer all their enemies by Christ.

An Angell in the Sunne; to wit, which was able to order the Sunne, by causing it to giue light vnto the seruants of Christ, and withdrawing the light there­of, and to depriue the enemies of the vse of it, by ca­sting darkenesse vpon them, so as they could not see one another, much lesse to fight against him; which signifieth and setteth forth the glory and power of Christ, that seeing one of his Angels was able to doe this, how much more wonderfull was his power, both in himselfe, and in all the rest of his Angels, to destroy those his enemies?

This Angell makes a proclamation of defiance a­gainst them before the battell, as it is the vsuall cu­stome in warres: And here he doth not, (as in wars Princes vse to doe to their forraigne enemies) by pro­claiming open warre against them, to warne & chal­lenge them vnto fight, for hee needeth not, neither will hee, seeing they are not forreiners, but his sub­iects, and rebels against him, being King of Kings, and Lord of Lords: But in stead of sending embassage or [Page 118] a Herauld of Armes vnto them, in scorne of them, hee makes proclamation vnto the Birds, and bids them come to eate of the flesh of his enemies. And here he shewes the certainty and surety of his victory, in that before the battell he cals the Birds to deuoure, as if they were already slaine.

Christ being thus described, as hee is in himselfe, and also by his retinue and attendants, after followeth the euent and execution of the iudgements.

And first, in that it is said, the Beast, and the false Pro­phet (which went out from the Beast) were taken; it noteth, that Christ as it were in a rage, seemeth to lay hold on those his principall enemies, the Beast and the false Prophet, taking them, in contempt as it were, by the neckes, euen as a strong man in his fury, in scorne taketh his weake enemie (with whom he dis­daineth to fight) by the Collar of the necke, and ca­steth him away; euen so Christ violently taketh them and casteth them quicke into a Lake of fire & brim­stone.

The remnant are slaine with the sword; to wit, the Kings and the People, noting the difference of their iudgement, from the iudgement of the Beast, and the Prophet; not that they were not also to be condem­ned, as well as these, but it is onely to shew, that their condemnation should not be so terrible as the con­demnation of the Beast, and the false Prophet: for as it is in earthly iudgements, according to the hei­nousnesse and greatnesse of the fact, such is the grie­uousnesse of the punishment, the more heinous of­fenders being to be burnt to death, those that are lesse grieuous offenders, to be slaine with the sword, or [Page 119] with some lesse violent death: euen so it shall be in this iudgement of Christ, the Beast and false Prophet being chiefe offenders and ring-leaders in this rebel­lion, shall haue a more terrible iudgement, and dee­per condemnation.

Which teacheth vs, that according to the degrees of sinne, so shall be the degrees of punishment to the wicked in hell.

In the midst of the Chapter, there is set downe an accident which befell Iohn, which hee here inserteth for the comfort and instruction of Gods Children; which is, that Iohn, though an excellent man, yet by the glory of the Angell, and the excellencie of the things by him shewed, was so amazed and ouertaken, that hee fell downe to worship the Angell; which shew­eth the great weakenesse of men, and their prone­nesse to Idolatry, for seeing that Iohn who was so ex­cellent a seruant of God, did thus forget himselfe, much more others▪ which are not indued with such graces. The Angell (as a faithfull seruant of God) re­fuseth that honour, and forbids him, saying, that hee himselfe was his fellow-Seruant, and therefore not to be worshipped. But (saith hee) worship God; noting, that all worship belongeth to God alone.

IN this Chapter, there is set forth vnto vs, two vi­ctories that God and our Sauiour Christ haue a­gainst the Dragon, the first and the last. Then is set forth the latter iudgement that shall be in the day of the Lord, the great day, the day as it were of the great assize. That which is contained in the first part of the Chapter, is somewhat displaced, belonging to the end of the twelfth Chapter, but reserued to this place, that there might be a better declaration of the story of the Dragon. To the better vnderstanding of this, we are to remember that which was before in the 12. Chapter, where it is said, that the Dragon perse­cuted the Woman: which noteth (as wee haue heard) that great persecution which befell the Church of the Iewes, that ancient Church of God. For when as the Dragon saw that he was cast from heauen, and that the woman had wings giuen her to flye from him into the Wildernesse, and now hee could not haue his will against her; hee after that, rageth excee­dingly against the seede of the woman, to wit, the Ca­tholique Church of the Gentiles, for the Church of the Gentiles being begotten by the preaching and do­ctrine of the Apostles, are called their seed. And here­upon it is said, that he is faine to be bound, after that he beganne thus to rage, which was about sixe and thir­ty yeares after Christ, being the time that Ierusalem [Page 121] was ouerthrowne, about that time was the Diuell ta­ken, for hauing pursued the Church of the Iewes, and hauing set himselfe fiercely against the Church of the Gentiles, God euen then seazes vpon him by an elect Angell; for the good Angels of light are not onely so strong as he by creation, but also by the power of God, commanding them to doe it, they are made a­ble to deale with the Diuell, to chaine him, and to doe with him whatsoeuer it pleaseth the Lord to en­ioyne them.

It is then said, that this good Angell commeth and bindeth him with a great chaine; to wit, not with a materiall Chaine; for the Diuell, being a spirit, can­not be bound with any such Chaine, but speaking to our capacitie, hee noteth by the Chaine, that the Di­uell was tied strongly & safely. And hee is cast into the bottomlesse pit; namely, Hell, where the Diuell and his Angels shall be throwne for euermore. And he sealed the doore; that is, he made him sure, as wee see in the Scripture, the custome of those times, that when they would keepe any in fast hold, they would set a Seale on the doore, that so it might be seene whether any came to the parties closed vp: as namely, when Christ was buried, the Tombe wherein hee lay was sealed vp: noting, that he was so surely sealed, and so fast tied vp, as that no strength, power, or pollicie of his whatsoeuer, was able to loose or deliuer him. The space hee was shut vp in hell, was a thousand yeares. The reason of his shutting vp is, that he should not deuoure the Church of the Gentiles, nor haue his will in hurting the nations, which were called to the knowledge of the truth, at that time in the beginning [Page 122] of the Church: for seeing hee began so fiercely to storme and rage, hee would haue deuoured and consumed the Church, if hee had not beene restrai­ned. So that we see in this restraint of his, howsoeuer he had still power to doe hurt, and to deceiue, yet he could not doe it in his owne person, and therefore not so dangerously, nor so vehemently, as otherwise he would, neither yet so craftily, effectually, & migh­tily as hee did before; and yet notwithstanding hee did it as maliciously as then hee could, but this was onely by his deputie the Beast. After, it is said, that when those thousand yeares are ended, hee must be loo­sed; which howsoeuer it was a heauie prophecie, and a great threat of God, and grieuous to the Church, that the Diuell should be loosed, yet it is somewhat lessened, in that it is said, it should be but for a little season.

An effect of this binding and shutting vp of Sa­than, is set downe, namely, in that there were Thrones, that is (as he expoundeth it afterward) that life, and that glory which the Children of God had, namely, to liue and raigne with Christ, which is not meant of the life to come, but onely vnderstood of that life of God which consisteth in godlinesse, righteousnesse, and true holinesse; of those honours, and that credit which the Children of God should haue: who are described what they are, namely, those that should suf­fer for the Gospell, for the witnesse of Iesus, which had not worshipped the Beast, neither receiued the marke of the Beast; to wit, professed seruice to the Beast, either publiquely or priuately, and these are they that liued the life of God. Where wee see that God prouided [Page 123] for his Church in the beginning, lest it should be o­uercharged and ouerthrowne at the first: and there­fore howsoeuer they, euen then, by the malice of the Diuels substitutes, sustained great troubles and af­flictions, yet God moderates them so, as they might notwithstanding be able to stand, suffering them to haue no greater troubles, then he vouchsafeth them strength, and giues them meanes of standing, to wit, by withdrawing the power and force of Sathan from pursuing them: for according to their strength, so God sends triall to his Children.

The rest which were dead in those thousand yeares, hauing not the first resurrection, are said to haue fal­len, though they were not in so dangerous dayes, as afterward ensued when the Diuell was loosed: And these are said, that they shall not liue, to wit, vnto Christ, to become Christs, during the thousand yeares, vntill the thousand yeares were ended, that is, neuer: for if they were not Christs, liuing holily and vprightly before Christ, in Sathans binding and imprisonment, which were milder and more easie times; much lesse would they be his afterwards, to walke faithfully and pure­ly in more dangerous times of persecution and trou­ble. And this is said to be the first resurrection; name­ly, when men are renewed by the spirit of God, and so walke in newnesse and holinesse of life, and in a faithfull and constant profession of the truth of God. And those are blessed that haue part in the first resurre­ction, for they shall be made partakers of the second resurrection, and the second death shall haue no­thing to doe with them, but they shall be Priests of God, and of Christ, to offer sacrifice of praise and [Page 124] thankesgiuing vnto him: And these shall raigne with him a thousand yeares, that is, for euermore; for those that once tast of the fauour of God, so that they are seasoned with it, shall neuer leese it: according as our Sauiour Christ in the Gospell of Saint Iohn saith, He that drinkes of the water of life, shall neuer thirst a­gaine.

After, it is spoken of the Diuels loosing, for hee should not alwayes be shut vp in the place of con­demnation, but being loosed, is suffered to range a­gaine, to doe what hurt hee could; which notwith­standing God doth in great wisedome and care ouer his Church, so as howsoeuer he sendeth more afflicti­ons to them by Sathans libertie, then before, yet hee will giue them greater strength then before: for as in the thousand yeares before, God hauing giuen his seruants lesse store of strength, he mittigateth also the meanes of their tribulations, by binding the Diuell, the chiefe worker of mischiefe against them. So now Sathan being let loose, and their troubles thereby augmented, he also increaseth grace and strength in them to vndergoe them.

The effects of Sathans loosing follow; as namely, that he went about euery corner of the earth, to deceiue, and to doe mischiefe; according as Saint Peter saith, that Sathan goeth about like a roaring enemy, seeking whom he may deuoure. And he called together, Gog and Magog, and infinite numbers, as many as the sands of the Sea, which filled the face of the earth, to battell against the Church of God. Here by Gog and Magog, he alludeth onely to a place in Ezechiel, not interpre­tingEzech. 38 it; Gog was a Country in Asia the lesse, whose [Page 125] first King was called Gog, whereupon the Country tooke that name; in heathen writers hee is called Gi­ges, not differing from the letters in Hebrew. Magog was a name giuen to the Syrians: both these were neere vnto the Iewes, whose enmitie (as Daniel recor­deth) was most vehement against the people of God: wherupon the Iewes called their most bitter & spight­full enemies, by the names of Gog, and Magog. So that here is not meant (as some doe imagine) any particu­lar Country of Germany, England, &c. saying, that as the Gospell came out of the East into the West, so it shall returne out of the West into the East, and then (say they) these West Countries falling from the truth, shall set themselues against the Church, which thing can haue no allowance at all from hence: But here onely is meant, those most bitter enemies of the Church, which being stirred vp by Sathan, shall come with all might and malice that can be, and shall fight against the Church, compassing about it to destroy it.

But it is said, the Church shall haue victory, and that by Christ, for fire, that is, the wrath of God, shall come downe from heauen and consume them.

After, he saith, that the Diuell is taken, for hauing spoken before of the Whore, of the Beast, and of the false Prophet; he now sheweth what shall be done to the Diuell, who was last to be destroyed; and it is said, that he was cast into a lake of fire and brimstone, there to be tormented with the Beast, and the false Prophet for euermore.

The second part of the Chapter, is of the descrip­tion of the last iudgement: where first it is said, there [Page 126] was a white Throne; which of what matter it shall be, no man knoweth, yet seeing Christ is man as well as God, he shall haue no doubt, a royall and reall place, wherein he shall sit most euidently.

His glory is further expressed, in that the heauens and the earth shall flye away from before his face, and shall passe away, and shall burne with fire.2 Pet. 3.

Then shall the dead be raised vp, and all, both great and small, shall be summoned before God.

The Bookes were opened; that is, the Bookes of euery mans conscience shall be laid open and disclosed; wherein is nothing but guiltinesse of conscience to condemne euery one.

Notwithstanding, there is another Booke open, which is the Booke of life; to wit, the Booke of Prede­stination, which euery one shall be iudged by, as he is elect or reprobate: yet so, as that election and re­probation doe not take away workes, for it is said, they shall be iustified or condemned according to their workes; for they that are elected to life, are also elected to sanctification; the reprobate contrariwise.

The iust haue reward, not for their good workes sake, but according to their good workes wrought; and that not before their calling, conuersion, and re­generation, but which afterwards were done in faith, and this onely for his owne mercie and promise sake in Christ.

The wicked are condemned, according to their workes, and for their workes sake, their name being not found in the Booke of life.

Lastly, it is said, that death & hell were cast into the lake, that is, were swallowed vp in immortality, there being now no more danger of death & hell.

VVEe haue heard heretofore of the straits of the Church militant, being in warfare in this present world, subject to many trou­bles and persecutions: yet being defended and pro­tected by God, was not ouercome by any of them. Now followes the state of the Church triumphant after this world.

And first, here Saint Iohn sets forth the state of all the world, then of the Church: Euen as Moses in the Booke of Genesis describes first the beginning and creation of the whole world, and then sets downe the condition and state of the Church.

The state of the world is declared in the first verse, in that it is said, there was a new heauen & a new earth; that is, the heauens being partly corrupted and dar­kened by sinne, and hauing lost somewhat of their glory they had before, shall not onely haue that for­mer, but a better glory then the first: so likewise should the earth, and the sea also; for in that it is said, the Sea shall be no more, it is not to be vnderstood, that it should not afterwards be, but that it should not then be the same that now it is; namely, raging, tem­pestuous, and disturbed, as now wee see it to be; but it should be still and quiet, the waters and the fishes remaining still, yet without roaring, swelling, and that distemperature which now it hath.

As for the Church, it is described generally in the first seauen Verses; particularly in the rest of the Chapter; as also in some of the next.

In generall, hee compares the Church to a braue Spouse, prepared and trimmed for a King; Christ being her Husband, signifying the glory and beautie of the Church of God: for as in the dayes of the solemni­zing of marriage, Brides vse to goe beyond their or­dinary custome and kinde of apparell, so the Church is now decked and beautified with full and perfect glory.

Secondly, it is compared to a City comming downe from heauen, that is, a beautifull City, hauing all her honour, glory, and good frame of building, not from her selfe, but from God: not as the Cities which are builded by men, but as one that is builded by God himselfe: for as earthly Cities builded by men, re­ceiue their title from them; so this City being built by God, hath her name also from God: Neither is here meant (in that it comes downe from heauen) that it should be in earth, but onely that it is altogether heauenly.

Afterward, the state and blessednesse of it is set forth, in that God shall dwell in it continually, as the Scripture testifieth, that he shall more fully remaine and dwell with them then before: for as it is said in the Scripture, that in this life hee will Dine and Sup with them, so now it is said, he shall abide with them for euermore.

Then is set forth what they shall haue by the dwelling of God with them; namely, all happinesse; first, in that they shall drinke of the Well of life; that is, [Page 129] should receiue all pleasure, and al comfortable, good, and desirable things. Secondly, God shall wipe away all teares from their eyes; that is, all things naught, grieuous, corrupt, and painefull, shall be taken from them.

And albeit to flesh and bloud this may seeme a strange thing, and altogether impossible and incredi­ble, in regard of these miseries we now are in, and of our sinfulnesse and wretchednesse, yet to take away that infidelity of ours, it is said, that God himselfe spea­keth it, and bids Iohn write, that all things shall be new; for he will make all things new, howsoeuer now they be troublesome and old.

And in that he biddeth Iohn, for the further com­fort of the Church of God, to write, that all old things are done, and that new things are come, and in that he saith, that to him that thirsteth, he will giue of the wa­ter of life, and that he which ouercommeth, shall inherite all things; yet hee so saith it, that none shall haue it without holinesse of life; for as for those that were fearefull, vnbeleeuing, abhominable adulterers, idolaters, &c. they should be cast out of the Kingdome. And there­fore hee teacheth, that none should presume of this mercie of God which liue wickedly and prophanely, but those onely should inioy it, which should liue ho­lily and vprightly.

More particularly, hee describeth the Church in the ninth Verse, where first hauing noted it in gene­rall (as before) that it shall be as a Spouse, and as a Citie: he secondly in particular, pursues the City more at large.

And first he sets downe the situation of this City (it [Page 130] being a notable commendation for a City to be well situated) and this City he saith, is situate vpon an hill; that is, both in a faire and pleasant, as also in a strong place, according as Cities so situate vse to be, noting hereby, the excellent situation of it, both in regard of the pleasantnesse, as also of the strength of it.

Then hee describes it first in the essentiall parts of it, and then by the properties and qualities, the pri­uiledges, and good things, belonging thereunto.

For the essentiall parts of them, hee mentions to be, the Wals, the Gates, the Streets, the foundations of the City, and of the Wall.

And of them he sets forth the

• matter.
• forme.

The matter is said to be gold, precious stones, &c. to wit, the most precious things that can be.

The forme, that they are most glittering, beauti­full, shining, christall-like, and lastly in most excellent order.

In the matter of the Church, there are set downe the Children of God particularly, for as in generall the Church is set downe by a City, so by these parti­culars, are meant the Children of God particularly, they being called in the Scriptures, the stones of Gods house, and of Gods City. By these earthly things, (ac­cording to our weake capacity, by reason of our ig­norance) hee sets downe their excellencie, that by these things that are better knowne vnto vs, we may as by steares come to the view of the heauenly glory, and therefore by these matters which are most excel­lent on earth, hee setteth forth that heauenly beau­tie.

The forme of the City, is foure-square; noting, a most excellent forme: To the measuring whereof, the Angell is said to haue a golden Reede; where hee takes a similitude from cunning Artificers, who to lay euery part euen, haue their lines and squares, sig­nifying, that here euery thing is in perfect order.

In that the measure is said to be the measure of a man, that is, of an Angell, it meaneth that it was the measure of this Angell that appeared to Iohn in like­nesse of a man.

It had twelue Gates, and on the Gates the names of the twelue Tribes of the children of Israell written: By the twelue Tribes, are vnderstood all the Children of God, which are the Israel of God, the seede of A­braham according to the spirit.

Their names written on the Gates, which are on euery side of the City; doe note thus much, namely, that as a City hath Gates on euery side, to the end, that peo­ple may haue recourse vnto it, from all coasts round about, so the Church of God is said to haue twelue Gates round about, with the names of the twelue Tribes of the Children of Israell in them, to signifie that all the Children of God should come vnto it, out of euery part of the world.

Hauing spoken of the City, and of the particular parts thereof, he comes to speake of the priuiledges, and first he saith, they haue no need of any Temple, for God shall be their Temple; that is, God shall be all in all in the Church, without meanes of the outward exercises of religion, as of the Sacraments, the Mini­stery of the word.

Secondly, there is no neede of the Sunne and of the [Page 132] Moone, because the glory of God shall giue it light; in re­gard whereof, the Sunne shall haue no light, in re­gard of that light, nor any other light; for God be­ing infinitely more light, shall inlighten them. Here­by signifying both by the Sunne and the Temple, that both ciuilly and ecclesiastically God should be all in all, without any outward meanes of gouernement.

The glory and honour of the Nations shall be brought vnto it; that is, they shall haue glory and ioy, in re­gard of the Nations comming thither, to wit, they should not onely haue ioy▪ in Gods presence, which was principall, but also in regard of the presence one of another, in that the people of God in all Nations shall come thither.

The Gates shall not be shut in the day, for night there is none: In that there is no night, hee meaneth that there is no alteration of ioy, but there is light alto­gether.

In that there is continuall day; hee noteth that there is all comfort for euermore, for the day is comfor­table.

Againe, the Gates not shut; signifying, that there should be no feare of danger now, nor terrour of ene­mies, but all peace, safety, and security.

Lastly, it is said, no vncleane thing shall be there; that is, holinesse onely, and those things that are holy shall be there perpetually, because those onely that are written in the Booke of life should be there.

IN this Chapter are set forth to vs, first the resi­due of the effects of Gods presence, and of the presence of our Sauiour Christ towards the Church in the world to come, partly set forth in the former, partly in the beginning of this Chap­ter, containing the comforts they should receiue thereby, to wit, that they should be throughly and perfectly blessed, not onely with necessary things, but with all manner of delights and pleasure, and with much glory and honour.

And first it is said, there was a Riuer which ranne throughout the midst of it; signifying first the pleasant­nesse of the City: for as that City is notably situ­ated which standeth so as that it hath a Riuer run­ning through it, to carry away the filthinesse and vncleanenesse from it, so this City is so placed, as that it is voide of all noysomnesse and vncleanenesse. And also it is said to haue a Riuer going through it, in regard of those Countries which vsed to drinke of the water of the Riuer; which if it were neere, was an excellent commodity, which notwithstanding, was oft times farre off from the City; but here it is not so, for this Riuer is neere at hand, being a riuer of fresh water; yea, of water of life: and they neede not to goe out of the City to fetch it; as did the Sa­maritan Woman, it being euen at the doores.

In the middes of the Streete, and on both sides of the Riuer, was the tree of life; which signifieth our Saui­our Christ, who is called the Tree of life, in regard of those most excellent and liuely graces, which as most comfortable fruits, hee bringeth forth, and ministreth vnto his Church. And as by the Ri­uer was set downe their drinkes, so also by the Tree of life, is expressed their meat; not that there shall be in the Kingdome of heauen any corporall meate or drinke, but onely noting a sufficiency and fulnesse of all good things, which there Gods Children should haue. In that the Tree of life bringeth forth fruit euery moneth, (to wit, twelue times in the yeare) and it bringeth forth also seuerall kindes of fruit, it noteth all measure and kindes of delight, be­ing not onely plentifull, but also full of all variety. Euen as men vse to doe, which making a feast, will not content themselues with one sort of meat, but will labour to haue what variety they can, of most dainty meates, that it may bring more delight vnto the guests: so here it is noted, that in Christ there should be all sufficiency and variety of pleasures and delights. Saint Iohn here chooseth to set forth the ioyes of heauen by fruits, rather then by Oxen and Fatlings, (as our Sauiour Christ expresseth it Mat­thew 22.) because our Sauiour hath regard to vsu­all marriages of Kings and Princes, who vse against their Marriage-feasts, to kill great store of Beeues and such like prouision: the holy Ghost here in this place, hath relation to that first kinde of liuing in the beginning, in mans innocencie, when he onely liued of the fruits of the earth,

The leaues of it are to heale the sores: signifying, that there could be no sicknesse there, seeing they had health at their doores, and that of the same tree whereof they had their meat.

They had no neede of light; because God him­selfe and Christ, was their light; which doth adde to that felicitie: for as darkenesse in hell aggra­uates the miserie of the wicked; so contrariwise, the fulnesse of light the godly shall haue, doth augment their happinesse, and more, in that that light shall exceede the light of the Sunne.

And further, to shut vp their ioy, he saith, one singular and notable comfort and felicity to Gods Children, is to serue and worship God, for howsoe­uer now, by reason of our corrupt nature, it seemes a burthen and a trouble to worship God, yet then it shall be one of our chiefest ioyes.

They stand in Gods presence; that is, haue most excellent priuiledges of Gods sauour, and bee principall seruants vnto God, as those are in most honour with Princes, which are said to stand in their presence, and attend vpon them in their Courts. As Daniel is said to stand in the presence of the King: so these shall stand in the Courts of God, and haue the full fruition of his com­fortable presence; and therefore on the contra­rie side, the vngodly are herein accursed (2. Thes­salonians. 1. 9) in that they are shut from the pre­sence of God, to wit, his gracious presence, for otherwise, all things whatsoeuer are in his pre­sence.

Lastly, they shall raigne and rule for euermore, [Page 136] being ioyned with Christ, the King of Kings, and Lord of Lords.

Thus much of their comforts in the Kingdome of God: Now followes the close of the Booke, to giue more credit to it, and to stirre vp others to looke more diligently into it, and to regard to me­ditate, and practise it more carefully.

Here then is set downe first the testimony of the Angell; then of Iohn; lastly, of Christ him­selfe.

Of the Angell, who saith, that all these things are faithfull and true: which he proueth by the effi­cient cause, which is God, by the instrument to de­liuer it to Iohn, which was himselfe, being sent of God, and by the time, which is, that they shall shortly come to passe. And therefore heauen and earth shall sooner passe, then one of these shall fall to the ground.

By the testimony of Iohn, which saith, that it was hee which saw and heard these things; and therefore could testifie of them: whereupon hee taketh occasion to repeat his former fall, for saith he, such were the strangenesse of these things, that when I saw them, I fell downe and worshipped the Angell; where hee confesseth his grieuous fault in worshipping the creature in stead of the Creator, for which, hee is reprehended of the Angell, for drawing this vision to a wrong end, and making a contrary vse of the same, namely by worshipping him which was a Mini­ster of God, to wit, an Angell, who was his fel­low Seruant, and therefore not to be worshipped, [Page 137] and hauing reprehended him for the abuse, hee teacheth him the right vse and end of the same; namely, first, that hee should hereby be stir­red vp to worship God: and secondly, to ma­nifest and testifie it to others: And therefore hee biddeth him not to seale the words of this Prophecie; noting, that hee should shew and manifest it to the Church of God: To the end, that first they might keepe and practise the things therein contained.

Secondly, that they might vnderstand the certainty of the things therein contained: where­in hee meeteth with an obiection that might be made. For (might some say) if they must come certainely, why then should men trou­ble themselues about it, in studying for the knowledge of the vnderstanding of that Booke, especially seeing it is so hard and darkely spo­ken? and that many would abuse the things of this Prophecie, and wrest them to another end then the Apostle meant them, being gi­uen in a stile so vnwonted; as Peter 2. Pauls sayings are said to be hard. But the Angell answeres, that it must not be sealed vp, but published. And howsoeuer it may be, some may take occasion to be wicked and carelesse by it, yet Saint Iohn saith, it makes no matter for that, for though the wicked stumble at it, yet it is giuen for the comfort of the righteous, and for the Children of Gods sake, and they shall profit, and be bettered by it, and made more iust, by taking heed of these iudgements [Page 138] herein contained. And for the wicked, hee said, if any will be euill, let him be euill still. And last of all, hee saith, that though it should not make either for the furthering of the wicked in their wickednesse, or to further the godly in their godlinesse; yet it is to be left vnsealed for the glory of God, to manifest him to be true, and his word true, when all these things shall come to passe.

Then is Christ himselfe brought in, speaking, saying, Behold, I come quickly, &c. In which words of our Sauiour, hee confirmeth also to vs the truth of this Prophecie, and the testimony of the Angell, his titles whereby hee is described, are spo­ken of before.

Lastly, hee shutteth vp the Booke with an exe­cration against the wicked, and a promise of bles­sing towards the godly: And because Iohn was the last writer of the Scriptures and word of God, it may well be referred vnto the whole new Te­stament, and the old. And hee saith: Whoso­euer doth adde or take away, let him be accursed. For Saint Iohn, seeing wicked men labour to corrupt the writings of the Apostles, and ho­ly men of God, by adding, detracting, and chang­ing, as is the common practise in other writings of men of fame, hee doth therefore meet with that corruption, and addeth this curse vnto them, that either adde any thing vnto it, or diminish any thing here-from. But some will obiect, see­ing Gods word cannot be corrupted, wherfore then doth he goe about to forbid the corrupting of it?

It is answered, howsoeuer the word of God cannot in any point be corrupted, yet God would also haue the meanes vsed whereby hee would haue the same preserued, by setting downe the threatnings of curse to the corrup­ters of it, and promises of bles­sing to the keepers and preseruers of it.