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.

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.

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.

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.

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 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; 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.

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, 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 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 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 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 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 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.

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 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 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 continued vnrepentant in their Idolatries, Murthers, Witchcrafts, and all other their abhominable wickedneſſes.

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 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 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 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.

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 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 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 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.

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 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 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.

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.

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.

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, 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, 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 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.

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.

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.

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 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 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 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 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 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 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.

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.