CHAP. VI.

J. Act of the second Vision.

Vers. 1. And I saw when the Lambe opened one of the Seals, &c.]

NOw the book begins to be opened, for Christ now re­veals unto John the Councels of God, which were yet hidden and shut; he shewed to John in types which he made him understand; but he shews us the types, only concealing the mysteries, that we might exercise our selves in the dili­gent observation of things, both from histories and e­vents.

One of the foure beasts saying come and see] the beasts it seems performed the office of publike Cryers, whose work it is to call Persons neerer the Throne of Judgement-seat; they in order call Iohn who stood afarre off, either for reverence, or that he might more certainly write down what he saw.

As the voice of thunder] The first beast was like a Lyon, who now called to Iohn to come and see, (requiring hereby great Attention) and hence this Lyon-like voice as of thunder.

Vers. 2. And I saw and behold a white horse] to wit, went out of the book or seale, for indeed as all the mysteries were [Page 40]in the book, so upon opening it they came out, that is, were expounded to Iohn; now if the book were so great to contain a horse and man, how great was he that held the book? how great he that opened it? how great were the mysteries and e­vents? The white horse denotes the Purity of the Primitive Church, compared to that warlike creature, an horse, because the Church militant should fight against the world, flesh and divel.

The rider is Christ, who was swiftly carried on in the Mini­stry of the Apostles and other faithful Teachers in the first times. Thus Paul bare his name before the Gentiles; the Bowe is the Word, by which he wounds the hearts of the E­lect, that he may heale and restore them to life: the Crown notes his Regal Crown of triumph, because he goes forth con­quering; by his death he conquered sinne; by his resurrection, death, hell, Satan, and the world, and tyrants. Iulian the A­postate confessed so much in his blasphemous speech, thou hast overcome O Galilaean: he conquers hereticks, he conquers, converting sinners, many ways he conquers; which for brevity sake I omit. Christ in one respect opens the book, in another comes forth conquering, the first as the chief Prophet God­man, the last as God and King.

Vers. 3. And when he had opened the second Seale, behold a red horse] John is called to see the future condition of the Church under persecution; behold tis blood-red under many tyrants, tis the same Church though called another, because of its differing colour; the rider I take to be Christ (not Satan) who is with his People in all misery, He came not to send peace on the earth, but a sword and fire, yet by accident (not in him­self) because of the malice of Tyrants and Hereticks opposing truth.

Vers 4. And that they should kill one another] Hereticks un­der a colour and pretence of Christ, persecute and kill the ser­vants of Christ; learn hence, the divel can do no more then Christ will suffer for our good, to wit, the exercise of faith. Christ suffers tyrants to afflict his Saints.—

Vers. 5. Loe a black horse, and he that sate on him had a paire of ballances in his hand] To wit, the Church in her afflicted condition by wicked hereticks, who cloud the light of the truth [Page 41]with their black heresies, and bring in a deformity upon the Church, who was formerly white. I omit the names of the Hereticks, who in the age following the Apostles, till the time of Greg. the first (though they professed themselves Christi­ans) overthrew Christianity; after also the faith of Christ was oppressed, and way made for Antichrist, who shortly after came into the Temple of God; when Boniface the third ob­tained the primacy over all Churches from Phocas the usurper. Thus the white horse became black, yet Christ rides on it, with the ballance of holy Scripture in his hands.

Rides] For the worst and grossest Heretick professeth Christ: 2. By his providence rules them, for in greatest con­fusion of heresies he is not wanting to his Church, as they came not unawares, but for the tryall of his Church, so they are continually examined and confuted by the ballance of his word, he so ordering it, for a ballance is the tryall of just or un­just weights: so Scripture is a true touchstone to try gold and brasse.—

Vers. 6. And I heard a voyce in the midst of the 4. beasts &c] 'Twas the Lambs voyce in the midst of the Throne, and foure beasts, Chap. 5.6. proclaiming a famine of the Gospel, for through the ambition, Luxury covetousnesse and negligence of Bishops, the Gospel should be so corrupted; and by Here ticks so adulterated that nothing should be pure and sound; by wheat in this place, sincere teachers are meant, who should be rare; by barley, the comforts of the Gospel, which should be scarce, though some understand a plenty hereby, since a mea­sure of wheat and three measures of barley should be sold for a penny, a measure containted a quart, being a mans allow­ance for a day a penny was neer 7 pence with us, if so, then Christ in the midst of all heresies had truthThe penny was wages for the day as Mat 20.13. now a measure (being as much as a man could cat in a day) was to be had for the penny or dayes labour. enough for his people.

See thou hurt not the Oyle and the Wine] By Wine and Olye some understand the Orthodox faith which should not be to­tally obscured by heretical blacknesse. Now as Wine Cherishes and Oyle clenses, so sound doctrine doth glad and cleanse the conscience. Alcasar applies Oyle to the light and true know­ledge of happinesse, and wine to spirituall joy which the [Page 42]Lambs voice promiseth the Elect shall not be deprived of, not­withstanding the dearth of truth by the darknesse of heresie: Which happened partly, when the whole world groaned un­der Arrianisme.

Vers. 7, 8. And I looked; and behold, a pale horse, &c.] This fourth beast having the for me of a flying Eagle, with quick fighted eyes, having spied something (as it were on high) cals to John, for I beleeve hereby may be signifyed these plagues coming from above, to revenge the injuries done to the Saints, and to punish the impenitent. This pale horse is the same Church of Christ in the succeeding age, though of another colour. Pale. because it is infirme, weak, sickly, neer unto death and hell: it by accident was occasioned by Constantines excessive bounty to the Church, for then Pastors began to be proud luxurious, idle and fertile in vices. Jerome complained in his time, that after Princes became Christians, the Church indeed was greater in power and riches, but lesse in vertue; the remote cause was, the guile and malice of that old serpent the devil. Also now Bishops by infinite ceremonies, and hu­man traditions increased the pale disease; Nay Monks (whose (at first) solitary, hard life wrought much upon the people) increased this palenesse for people that desired pardon for sin, were sent to the Monks dennes (not to Christ) whereby this mortall wound came upon the Church, drawing more to hell then either the blacknes of heresies or sword of tyrants, though this might seeme rather to be expressed under the noti­on of the darkning the Sun, and rolling up the heaven, then by the pale-horse.

He that sate opon his back was death, &c.] Though Christ doubtlesse was carried up and down as rider in the Church (for all profest him) yet since in works they denied him; death the effect of sin is said to sit upon his back, drawing hell, for that waits on death without Christ) after him. Now though by beasts, beastly lusts raigning in the souls of the people (through the negligence, slothfulnesse and security of Bishops) wounding and killing many: may be understood; And by famine, that of the word Amos 8.11. By the sword, the wounding tongue (which cuts like a sharp rasor, Psal. 52.2.) or false wounding [Page 43]doctrines of Hereticks suffered in the Church: by death, the spiritual death, for want of Christ the life and the Gospel: the food of the soule (for I heare not of a persecuting sword in this age) yet certainly there is a plain allusion to Ezech. 14.21. where the Lord threatens Jerusalem for her Apostacy, with his foure sore, that is, some cruel punishments, to which Christ likens here the cursed effects of security in teachers and hereticks, wounding doctrines, destroying a fourth part, that is, a great part of the earth under the Romane Em­pire.

Now follow Act. 2. Vision second.

Vers. 9. And when he had opened the first Seal] In this se­cond Act are three things contained:

• 1. What he saw, and the place where:
• 2. What they said:
• 3. The answer they receceived.

The summe of all is to comfort the godly against the scandall of the crosse, shadowed out especially under the red horse; particularly, least John should be daunted much at the effusion of so much blood of the Martyrs, he sees their souls safe under the protection of Christ; Observe then the soul is separable eternall.

I saw under the Altar the souls of them that were slaine for the word of God, and for the testimony which they held] To wit, of all the Martyrs slain from Nero to Boniface the third the first Antichrist.

Ʋnder the Altar] To wit, Christ Heb. 13.10. We have an Altar, not then in purgatory, but in heaven: Thou shalt be with me this day in Paradise; Not under the robbes of Mary, but under the safety of Christ: the Altar, not lost, for they enjoy the presence of Christ and of God as far as created na­tures are able.

Vers. 10. And they cryed with a loud voyce, saying, how long &c.] By this is shewed their earnest desire of the hastning Gods judgments ('twas no vocall but visionall crying) which imports no impatiency (for the glorified Saints are free from such corruption) their desire is just, that Gods glory may be vindicated, the Church finally delivered. They do not pre­scribe God a time, but closely submit to the same, as unknown [Page 44]to them, only they intimate that to them, it seems just and equall that he should deliver his Church, and no longer suffer the blasphemies of cruall Tyrants.

Vers. 11. And white Robes were given unto every on of them] They are answered in words and deeds, for white robes were given them, this notes the beginning of glory Moses and E­lias talking with Jesus, had such shining garments; the perfect robe (though this former be without spot) is referred till the day of judgment. Now for the word.

And it was said unto them, that they should rest yet for a little season] To wit, by him that sate upon the Throne, or the Al­tar under whose protection they are: Now Christ is called an Altar, because he was sacrificed as a Lamb upon the Altar of the Crosse (or his divine nature) which sanctified and made the sacrifice worthy and able to pacify divine Justice. In the answer note many things.

• 1. Antichrists time is short.
• 2. God heares alwayes the prayers of his Saints.
• 3. The cruelties of the wicked are not forgotten; but shall be revenged.
• 4. The cause of the forbearance, is first to lead men to repentance, that the full number of the Martyres may be accomplished.
• 5. A communion between the Saints above and these below; We ought not therefore to pray to them, being our fellow servants; Neither (though they love us) do they pray for us, because it would derogate from Christ in whose presence they are, as if his intercession were not satisfactory, or he were a­sleep: however we ought not to pray to them, since they know not our particular wants (though they be in the presence of GOD) For Abraham knowes us not, E­say 93.

Act 3. Vision second.

Vers. 12. I beheld when he had opened the sixth Seal, and loe, there was a great earthquake, &c.] This Act consisteth of two parts, 1. Treats of the greater and more horrible confusion of the Christian world under Antichrist, vers. 2.15. then and in the 7. Chap. is treated comfortable things as the seal­ing of the Elect to vers. 8. I referre these Earthquakes to the last persecutions under Antichrist, upon Phocas the Emperours [Page 45]proclaiming Boniface the 3^d. universall Bishop and Prince of Priests (or indeed Antichrist) then the Christian world be­gan to be horribly shaken, for now Christ the Son of righte­ousnesse began to be obscured, (that is) the doctrine concer­ning his offices and benefits darkened; the Moon or Church turned into blood; the Starres or Pastors fall from heavenly offices, the opened Book of Scripture, or the Heaven rolled up and forbidden to be read; the mountains, Kings and Prin­ces (for they are higher then the other people) in Jeopardy. The Ilands brought under Antichrists yoak and tyranny: First of the earth-quake, sometimes tis taken in a good sence, as Heb. 12. I will shake heaven and earth, meaning, in reforming the world by Christ. Note also that the signes foretold to be at the last day (Math. 24.) in the Sun and Moon, shall litte­rally come to passe; when the Isles shall fly away, and moun­tains were not found; to wit, at the day of judge­ment.

But here the Earthquake signifies the shaking and oppres­sing the Church by Antichrist, who darkened the Sun, to wit, Christ, and the true light of the Gospel; and the Hypocriti­call Monkes who wore garments of sackcloth (glorying of perfection) do (as by a true badge) testifie that they live un­der this darknesse spoken of.

But (say they) the Pope professeth Christ against all Here­ticks.

Answ. Should he openly cast off the name of Christ, then he could not have brought under his bondage the Christian world? But his coming (as the Apostle writeth) is withall deceiveablenesse in them that perish. Christ is darkned, and Mary adored, free-grace rejected, for polluted works; the Sacraments changed into Idols, the Gospel into Traditions: scarce any thing but the name of Christ remaining.

The Moon became as blood] The Moon is the Church: Now as the Moon borrowes light of the Sun, so the Church all of Christ.

Into blood] The cruell tyranny of Antichrist: makes the Church red with the blood of the Saints, the oft Massacres prove this in part.

Vers. 13. The Starres of Heaven fell into the earth] Starres do not really fall but false ones do, so false teachers like un­timely figs fall to the earth; or earthly and worldly affaires; by Antichrist, or the Popes mighty wind, or threatnings, as ex­communication or the like.

Vers. 14. The heaven departed, as a scrowle when it is rolled together] The light, to wit, departed, alluding to the old cu­stome of rolling up their books, (not binding as now) so be­ing shut, they could not be read, but enough to be expound this place; either the true Church of Christ shall be hid in the time of Antichrist, or the light of the Scripture shall be darkned, and it forbidden to be read, or in summe shall be shut up.

And every Mountain and Island were moved out of their places] That is, Kings, for as mountains are higher then the rest of the earth, so Kings are above other People. Kings are interpreted mountains, Rev. 17.9, 10. The Empire of Rome is the mountain, chap 8. ver. 8 the Persian Kingdome is a mountain before Zerubbabel, Zach. 4.7. the mountains or Empires were moved by Antichrist; Ecclesiastically, when Kings and Emperours were made to kisse his feet; Civilly when deposed by him, and some trampled under foot, (wit­nesse Alexander the third, trampling on Frederick the first,) many of the like nature I omit, and of his boasting himselfe a­bove Councels.

Islands were moved] As waters note People, chap. 17, 15. so Islands are nations, and subjects of Princes, now necessi­tated upon pain of salvation to be subject to the Romish Bishop.

Act. 4. Vision second.

Vers. 15. And the Kings of the earth, and the great men, and the rirh men, and the mighty men, &c.] This Act consists of joy here being treated of the final punishment of the wicked (in the general) at the last day; here the servants of Anti­christ (of all sorts,) who have been instruments of his advance­ment and tyranny over the Saints, or who have drawn their swords for him against them, by reason of Antichrist are brought to miserable destruction, and desire to hide at the [Page 47]last day from the sight of the Lamb, who formerly made the poore servants of God thus hide in dens and caves. Now what shall become of the series of Antichrists if their instruments be thus punished? if the serpent be cursed, woe to the divel himself.

The wrath of the Lambe] Christ is never said to have wrath until now. Here is the judgement of the last day treated of, when Christ the Lamb shall poure forth his wrath upon the wicked, Go yee cursed. Now this proves Christs divine nature, for Antichrist sure and his adherents shall be afraid of none else but God.

Vers. 17. For the great day of his wrath is come, and who shall be able to stand] To wit, the day of judgement; here is the reason of the wickeds horrour, because of the day of judge­ment, because of their evil conscience against God, Christ, and the spouse of the Lamb, to wit, the Church. Thus the wicked shall not stand in judgement.

CHAP. VII. Act. 4. Vision second.

Vers. 1. I saw foure Angels standing on the foure corners of the earth, holding, &c.]

THese Angels were the wicked instruments of Satan and Antichrist, who by fire and sword did endeavour to hin­der the preaching of the Gospel, whether Kings, Emperours, Cardinals, Bishops, Jesuites, Fryars, or the like; Now as good teachers are the Angels, as ch 1.20.) so bad instruments, (as those Ministers of Antichrist) are understood by those Angels here.

Foure] Alluding to the foure corners of the earth; Now by foure corners of the earth all the earth is understood, so by foure Angels many instruments of Antichrist are to be un­derstood in many parts of the earth; by wind the Gospel is understood, by which the spirit is conveyed to the hearts of men, the wind bloweth whether it listeth, to blow the wind is to sound forth the Gospel; to hinder the blowing of the [Page 48]wind, is to hinder the preaching of the Gospel; the wind cherishes, keeps the aire from corrupting, by its means the trees bud (together with the Sunne) tis piercing and vehe­ment; the Gospel comforts, sanctifies (by conveying the spi­rit) is the incorruptible seed by which we are regenera­ted. —Now certainly those Angels were wicked ones, for Christ in the following words says to them, Hurt not: those that blowed were such teachers as preached Christ sincerely, (even for many hundred years ago) as John Scotus (myIn my native Countrey, Ire­land, there is a noted place cal­led Down, where Scotus taught School: called from thence Scotus dunensis, or Duns by Con­traction: yet — other places challeng right to Scotus his birth. Country-man as is beleeved) Bereagarius, Bernard, Hierome of Prague, who strongly have blown by their Sermons and Writings, against the idol of the Masse and transubstantiati­on; and here I might bring in Luther and Melancthon with o­thers, who began to blow the Gospel of Christ.

By Earth, Sea, Trees] I understand particular Churches, either in midland, wooddy, & hilly countreys, or near sea-coasts (as I­slands) not the faithful particularly, because Christ forbids these Churches to be hurt, till the faithful in them were sealed. Now the Bishops, Cardinals, and the like, who have their Col­ledges and Fraternities fixed (or standings upon the earth,) forbid these teachers, by their edicts, excommunications, per­secutions, forbidding the reading of Scripture, here note two things,

• 1. Christ hath Preachers of truth in the midst of Antichrists Kingdome.
• 2. The way Antichrist had to set up his kingdome was by hindring the preaching of the Gospel.

Vers. 2. And I saw another Angel ascending from the East] This is Christ, who came from the East, from an high, from heaven, though born at Hierusalem. He hath the broad seale of heaven with him, by seale I understand that of Election, as 2 Tim. 2.19. The foundation of God stands sure, having this Seale, he knows who are his. Now in Christ we are all sealed or chosen before the foundation of the world, allusion is had to Ezech. 9. Christ sealing here, is justifying, regenerating, gi­ving his the Seale (that is the assurance) of Election. Now though all the members of these Churches were not E­lected, yet were they seperated from the hurt of Anti­christ.

Aloud voice] This notes the power of Christ above Anti-christ.

Till] This notes Christs care of his people, forbidding the hurting of the Churches till his Saints were called home — lest they might be promiscuously wrapt in the danger of se­ducement, but afterwards they might hurt them.

Vers. 3. Till we have sealed the servants of God &c.] Meaning his Ministers with him, not the Angels before men­tioned which hinder the blowing of the wind.

In their foreheads] alluding unto Ezech. 9.4. but the Seale here is internal, imprinted in the elect by Gods eternal pur­pose, together by sealing them in vocation, justification, san­ctification; invocation on the name of God hating, Antichrist and Idolatry, so that one may run and read whose servants they are as plaine as if it were written in their foreheads; hence observe twelve things flowing from these three verses,

• 1. Antichrist hates the truth of the Gospel (for 'tis a discover­ing his nakednesse.)
• 2. The Gospel sanctifies, and chérishes mans nature.
• 3. Satan and his instruments are under the power of Christ (hurt not sayes Christ.)
• 4. Christ is God, for he has the Seale of election.
• 5. He Takes much care of his people (hurt them not).
• 6. His Gospel is preached, and he has sealed ones in the Kingdome of Anrichrist.
• 7. There is a set time of our calling—untill we have sealed.
• 8. Christs servants are to be known by their profession of him, and obeying him, (in their foreheads).
• 9. There is an assurance of salvation to be had in this world, understood by the word sealed; for the use of a Seale is to confirme (so that the Saints need not feare falling away)
• 10. There is a certaine number of the Elect.
• 11. Christ and his Ministers do co-work (till we have sealed).
• 12. All the sealed ones are servants to God.

Vers. 4. Of all the Tribes of the children of Israel]. That is, of all Nations imitating the true faith of the true Israel, be­cause God has elected to salvation some out of every part of the world, sayes Annonymus upon the place, or as ch. 5.9. Thou hast redeemed us out of every Nation, kindred, tongue, people; here is a certaine number put down for an uncertaine (though there be a set number elected and known to God) the Tribe of Dan is left out, not because Antichrist was to come out of that Tribe (as the Papists affirme, and many of the Fathers, [Page 50]grounding on Gen. 49.17. Dan is a Serpent in the way) but because that Tribe forsook the fellowship of their brethren, and became like Gentiles, Judg. 18.1.30.

Vers. 9. After this I beheld, and lo a great multitude which no man could number,] This shewes this to be a differing act from the former; the sealed ones were in earth, but this great multitude is seen in heaven, before the Throne; the sealed ones note the Church militant, this multitude the Saints in heaven observe, as in chap. 6, 12, 14. Antichrist makes a great earth­quake in the Church, and darkens the Sunne, makes the hea­vens depart as a scrowle; so on the other side, here the Gos­pel is preached, though hindred chap. 7. ver. 1. and the E­lect sealed. And as the Antichristian adversaries tremble at the last day; chap. 6. vers. 2. last. so the Martyrs and sealed ones, chap. 7. ver. 9. Enjoy eternal felicity; the multitude are those under the Altar, chap. 9, And the hundred fourty foure thousand sealed ones, ver. 4. They had white robes, to note their glory; and palmes in their hands, to note their victory and reward, for the palme was given in token of victory of old

Vers. 10. And they cryed with a loud voice, saying, salvation to our God] The Angels, Elders, Beasts, nay the whole Assem­bly of heaven sing joyfully to God and the Lamb: but the Antichristian adversaries say to the mountains fall on us; this thanksgiving of the heavenly inhabitants is indifferent plaine, therefore for brevity sake I omit it.

Vers. 13. One of the Elders answered, saying unto me, what are these which are arrayed in white robes?] the Papists say Pe­ter, I beleeve 'twas the same that chap. 5.5. said weep not one that was next to John; who asks who they were in white robes, not as doubting, but to take occasion to instruct John, as the Baptist once sent his disciples to Christ to confirme them of the Messias.

Vers. 14. They have washed their robes in the blood of the Lamb] hence their whitenesse; hence they are before the Throne, or enjoy felicity, not because of works or martyr­dome then.

And serve him day and night] That is, ever: for there is [Page 51]no night, where all Saints shine as the Sun,—but tis spoken to our capacity.

In his Temple] To wit, Heaven. The Lamb and the Al­mighty are the Temple of it.

Christ shall dwell among them] That is, they shall for ever enjoy the favour and glory of God. Thus much for the posi­tive good they shall enjoy. Now followes what they shall be freed from.

Vers. 16. They shall hunger no more] Hunger and thirst and heat are put for all the defects and troubles of this life as tears note the afflictions and sorrowes of it, which Christ will deliver them from; for he will feed them with satiety of joyes in his presence; And will lead them to the fountains of living waters of comfort. For in his presence is the fulnesse of joy, as in his absence are miseries for evermore.

CHAP. VIII. Act I. Vision third.

Vers. 1. There was silence in heaven about the space of halfe an houre]

THough the 7. Chapter concludes with the day of Judge­ment, and the freedom of Saints from all miseries, yet this silence I understand not of that tranquility which we ex­pect to follow that day, because that is to last for ever, this for half an houre; what then? by it I understand a short space, in which (the former Vision being Acted) John had permis­sion to desist from the contemplation of these high my­steries, and to prepare himself to contemplate on new Vi­sions.

Vers. 2. And I saw the seven Angels] The seven Angels whom he saw before, Chap. 4.5. to whom Christ that sate on the Throne gave seven Trumpets to sound withall.

Who stood before God] Their office was (as Heralds) to stand in the presence of God speedily to performe his commande­ments. Now these Angels do represent the Ministers of the Gospel; who, as trumpeters by comission, were to cry alound, [Page 52]and proclaime the will of God: Seven is a perfect number, it notes Christs sending a compleat or perfect number of Preach­ers, or labourers into his harvest: yet 'tis supposed the seventh means the Archangel mentioned, 1 Thess. 4.16. to sound at the last day.

Vers. 3. And another Angel came and stood at the Alter] Christ (before these Ministers begin to preach or sound, steps in to sanctify them, by sending them his spirit to enable them to go through with their work) comes forth with a golden censure. I follow Annonymus upon the place: who by the Altar understands Christ, under whose protection the Saints are, chap. 6.9. By the fire of the Altar his spirit, which as fire descended and lighted upon the Apostles. Acts 2. Thus 'twas cast into the earth; Now as the fire is from the Altar, so it notes the spirit to be God and from Christ: If I go, I will send you the comforters, sayes Christ. Here note an allusion to be had to the Types of the Old-Testament, where the Priest went to the Altar, whereon continuall fire was preserved; And he took a golden Censure, and he put incense therein, which being kindled by the fire of the Altar, was resolved into an odori­ferous smoke acceptable to God. Now in heaven there is no Altar but Christ, who as our high-Priest appears, being God and man, who sanctifyes the prayers and endeavours of the Saints with the Censure, that is, his most precious death and passion, which he applies to the Saints; which is expressed in that he offered up the Incense with, or to the prayers of the Saints. Thus by prayer Christ offering up the Incense of the application of his passion unto it, the Saints may get the assu­rance of Christs death, and consequently of eternall life: Now upon Christs offering himself up for us, and upon the preach­ing of the Gospel, comprehended under the word voyces; there followed the thundering of Tyrants, the lightnings of Heresies (you see they be dangerous) and the great earth­quake of Antichrist spoken of chap. 6.12. where observe that this part of the Vision agrees with that in chap. 6. Christ at the Altar giving seven Trumpets to seven Angels, here resembles Christ on the white horse there. The thundering here after the voyces, or preaching of the Word, and the fire of the [Page 53]Altar sent, or Spirit given to the Church, resembles Christ on the Red horse. The lightning which burnes, destroyes and makes look pale (as experience testifyes) resembles CHRIST on the pale and black horse of sicknesse and heresie.

Vers. 6. The Angels prepared themselves to sound] To wit, now after that Christ had sent his spirit, till then the Apostles were not to departed from Jerusalem, nor these Angels to sound; Thus then the seven Seals and Trumpets agree, and perhaps the voyals for Christ signifyed the same thing to John under se­verall formes.

Vers. 7. The first Angelsounded, and there followed haile,] By this expression, the contradictions and persecutions of the enemies of the Gospel are set forth; for as haile is hurtfull to green Corne, so is opposition and gainsaying unto young be­leevers; fire and blood resemble persecution and banishments which happened to the Disciples when the Gospel began to be preached from Penticost, and forward as the Acts of the Apo­stles witnesse; it has allusion to the seventh plague of Egypt, and agrees with the first Seal; by this means most of the Apo­stles and cheif Teachers in the Primitive time, meant by trees, were burnt up or destroyed; And divers (even very many) Saints as green grasse (being weaker then the trees) were con­sumed, at least bodily. This may teach all sincere Teachers to expect at least haile, that is, contradiction, its well if not fire and blood; let us be however, like the trees planted by the wa­ter side. Psal. 1.

Vers. 8. And the second Angel sounded, and as it were a great mountaine burning with fire, &c.] This Mountain I beleeve not to be immediatly the devil as some think, but the Roman Empire (for he began not to burne with envy against the Church now, but was a murderer from the beginning) per­chance stirred up to do this mischeif by the devil. Now the Kings and Emperours or Empires, are mountaines, is said chap. 6.14. being higher then ordinary; but what high mountaine was in the world now (in this sense) but the Roman Empire? The Sea is the gathering together of waters, and by it either the world or Church is understood. Now the Roman Empire [Page 54]violently rushed in upon both, and in the Church with fiery rage oppressed many thousand Saints, witnesse the many per­secutions. Thus the Church was the red horse, red with the blood of Martyrs; Many in the Church bodily were destroyed understood by creatures dying in the sea.

And the third part of the ships were destroyed] That is, many Teachers who under Christ, were able to manage the Sea or Church; (see the skill that ought to be in the Ministers of the Gospel,) but their souls were not lost, though they were bodi­ly destroyed, since Christ was aboard: but here is comfort, not all, but the third part of the sea was blood; also the Sea quen­cheth fire, so the Church through Christ shall have the victory at last. And perchance it might be spoken, because the Ro­man Empire should embrace the faith of Christ as Constantine did. Thus the mountains was swallowed up with the sea, but by this means Antichrist was neerer home.

Vers. 10. And the third Angel sounded, and there fell a great star from heaven.] Here as Chap. 6. are denoted all Arch-he­reticks, who for many years after the Apostles deformed the Church: but especially here is signifyed the Apostacy of the Bishops of Rome, as it were falling by degrees; For indeed above thirty Bishops before Sylvester, for the most part shined as starres in heaven, and suffered martyrdom for Christ; But after peace brought in by Constantine (tis pitty such fair wea­ther should do hurt) the Roman star like the Babylonian Lu­cifer (or the devil himself) began to lift up himself above his fellow Ministers—Sylvester is said to be the first that much degenerated, burdening the Church with Heathenish rites and ordinances.

On the third part of the Rivers] By Rivers I understand the Bishop (successor of Sylvester and other Teachers) from whom divine doctrine ought to flow to others: By fountains I understand the Scriptures: by waters the comforts and do­ctrines of Scripture infected.

The starre was called Warmewood] From the effects of it, because it did imbitter.—Thus also did Arrius that Heretick imbitter the Rivers (partly by force, partly by cun­ning) that who drank did indanger their salvation, here is an [Page 55]allusion to the waters of Marah, this bitternesse continued un­till Gregory: Too too long, had it pleased God otherwise, yet here is comfort, since but the third part of either was in­fected.

Vers. 12. And the fourth Angel sounded, and the third part of the Sunne Was smitten,] In the sixth Seal there is a totall Ec­clips threatned, the Sun should be as dark as sack-cloth of haire, that is very dark; but here only the third part of the Sun is smitten, yet the apparitions much agree; or as the pale horse noted the sickly estate of the Church, (of which see the expo­sition) so somewhat of the same thing is here foretold; the Sun shadows out the cheif Prelates, as Pope & Cardinal, who ought to shine forth in life and doctrine; the Moon which receives her light from the Sun, signifies other inferiour depen­ding orders, as Priests and Curates.—The stars being lesse in light, signifie the layity (thus Annonimus upon the place) all which grew sickly pale and dime in the matters of Christ, yet here is comfort only the third part, for Antichrist was not yet lifted up into his seat.

Vers. 13. And I beheld, and heard an Angel flying thorough the midst of heaven] John saw this Angel fly in the midst of heaven, which noted some notable Minister living in the Church or Kingdome of grace, who spoke of the miseries of the Church ensuing; 'tis conceived Gregory Bishop of the Church of Rome was meant by this Angel, who as a heavenly Herauld foretold of the grievous calamities to befall the Church by Antichrist, witnesse his Epistles to the Emperour Mauritius.

Woe, Woe, Woe,] noting the three following Trumpets, or many great miseries ensuing.

To the inhabitants of the earth] Noting earthly-minded­men, and hypocrites contradistinct to Saints, whose names be­ing written in heaven were more happy. Note how Muck­wormes and Hypocrites are called inhabitants of the earth, but Saints as they have their Original from, so their conversa­tion in heaven.

CHAP. IX. Act. 1. continued.

NOw follows the fift and sixt Trumpets, the fift prefigu­ring the dissipation of the Western Europian Churches by Antichrist. The sixt, the destruction of the East by the means of the false Prophet Mahomet, and the Turks after him, these began to blow together as it were, of which histories sufficiently testifie.

Vers. 1. The first Angel sounded, and I saw a star fall from heaven unto the earth] who this Angel or Minister was, is not certainly known (perchance the said Gregory) upon whose preaching this starre fell; but the star notes some notable Bi­shop, falling from the heavenly truth to earthly traditions and doctrines of divels,—certainly as Christ did not signi­fie the divel by this starre (fallen long since, of which there­fore Iohn needed not to be informed) so certainly 'twas not Luther a poor Monk, who had little, and left nothing behind him, except footsteps of Reformation. The starre notes some notable Prelate long before him, who began to ruine the West, as Mahomet did the East, and 'twas none but the Pope of Rome, (signified by the star, chap. 8. ver. 10. who burning as a Lampe, that is, clearly and gloriously (as the Bishops of Rome did at first) yet did fail at last, and together with Arrius, (not Mahomet, who neither was one of the stars of heaven, that is, of the Ministers of the Church, nor did ever shine, being a wretched villain always,) imbittered the waters by falfe do­ctrines, traditions, heresies. Now to whom or what Ecclesi­astical person can this be applied, but to the Anti-christian A­postacy of the Bishops of Rome? Gregory, as all know, makes him to be Antichrist that should affect the title of Universal Bishop. Boniface the third his successor, three years after his decease, was declared by Phocas the intruder, (as all agree) universal Pope, chief Priest, or Bishop of Bishops. Behold the Star; though this is not to be applied to Boniface alone, who sate not on the chayre scarce a yeare, but to his Successors the whole Series of Popes.

The Key of the bottomlesse pit] by Key power is meant, [Page 57](for he that hath the Key of the house hath the power of the house.)

Now the Pope says he hath the power of hell or the bot­tomlesse pit, to damn whom he will, and to deliver whom he will; thus he is the Angel of the bottomlesse pit, ver. 11.

God permitting, the divel tempting, Phocas gave him this power, behold the man; Christ then though he gave the first Bishop of Rome, (and all other) the Key, that is, power of binding and loosing, casting forth, and receiving in, according to the word; yet the Pope having thrown away Christs Key, he makes use of Satans usurped one. This his triple Crown can prove, whereby his power over heaven, earth and hell is meant; but enough his practice makes him known. Where note Christ hath the Key properly, as head of the Church and Mediatour; the Pope usurpingly and deceitfully, as Angel of the bottomlesse pit, (not of the Church) or sinke of hell; also God suffers the sin, by it to punish another sinne, to wit for not receiving the knowledge of the truth, see 2 Thes. 2.10, 11. and Rom. 2.24, 26.

Vers. 2. And he opened the bottomlesse pit, and there arose a smoke out of the pit.] Hell and the doctrine thereof was shut up by the Prophets and Apostles who led men to the true fountaines out of the snares of Satan, but the Pope has open­ed it to the destruction of poore souls; behold the smoke of the pit, I mean the Popes black divinity, worshipping of I­mages, forgivenesse of sins by Masse, Pennance, Almes, Pil­grimages—of which the Volumes and practice of Papists sufficiently testifie. Now as smoak doth hurt the eyes darken the aire, cause things not to be seen as they are, so doth the doctrine of Papists.

And the Sun and the Aire was darkned by reason of the smoke of the pit.] Christ the Sun of righteousnesse was obscured for­merly in part by Hereticks; but after the fall of this star much more (as the times after Boniface the third make known) the Aire (signifying the Church) as receiving light from the Sun (as the Church doth from Christ) was darkned: and no won­der; for if the doctrine of Christ be darkned, how shall the Aire or Church have light? Thus 'tis plaine, though the Pa­pists [Page 58]professe they know God, yet in works they deny him; Note, that some by Aire understand the Scripture which conveys the light of the Sunne (as the Scripture doth the light of Christ) which was much darkned by Popish doctrines and expositi­ons; If the Aire signifie the Church, yet Christ had the sealed ones, and consequently a Church notwithstanding this dark­nesse among the Papists.

Vers. 3. And there came Locusts out of the smoke] After the falling of the Star; First, the bottomlesse pit was opened (there the Angel of the bottomlesse pit takes the Keyes, to wit, absolute authority upon him.) Secondly, there followed smoak, to wit, divellish doctrines. Thirdly, the darkning of the Sunne and Ayre, Christ and the Church. Fourthly follows the generation of the locusts; they are small creatures, having little wings, by which they lift up themselves a little from the earth; and seem rather to leap then to fly, but in some parts of the world there be some have bigger bodies. God plagued Egypt with an Army as it were of locusts. John the Bap­tist did eat them as well as wild honey. Pray mark; do not the Monks, Fryeryes, and religious Orders (as they call them,) come out of the gulfe of the sea of Rome? sure not by Christs authority or his word; the opening of the pit brought them: so then the Goths army cannot be here understood, which came not out of the pit; but the Popish Clergy, who seem to be holy, to fly a little from the earth, but indeed are as the locusts, gorbellied devourers, and earthly; some are greater, behold the Bishops and Cardinals. —And as the Baptist did eate locusts, so some have fed on those (as I may so say) but with this difference, to their destruction. Who as locusts skip in the Summer, sing and delight in ease, but the Romish Clergy where are greater troops then of Locusts? Where then of Fryers? What creatures destroy more then the Locusts? Who more then the Romish Clergy? who devoure widowes houses, gather infinite riches without labour, build Colledges& palaces; but as the Locusts, do good neither to God nor man.

If it be objected that these cannot be understood of the Ro­mish Clergy because vers. 4. these cannot hurt the sealed ones, but Antichrist and his instruments shall kill the two Witnesses, Chap. 11. ver. 7.

I answer, they may kill them, yet not hurt them (in this sense) the outward killing (of which in its place) may befall the Saints, not the inward hurting of the soule, for they are sealed by election, redemption—

And power was given them as the Scorpions of the earth have power] The Locust being a little weak creature, has power on­ly to hurt herbs and flowers, which it destroyes much; but these Locusts in the text have a power like a Scorpion; now the Scorpions hide under stones and clifts of wals, and hurt and poyson unawares those that passe by; also a Scorpion is a little worme and no way terrible to the sight: Thus the Ro­mish Clergy seem little but have great power from Antichrist and Satan; God permitting to punish those that obey not the truth,) they seem as friends, no way terrible, but destroy both estates and souls for their own gains, and as Scorpions lie hid, so Monks and Fryars—out of Cels, Monasteries and Fryeryes unawares, wound those that come to them, by false doctrines, confessions, and the like.

Vers 4. And 'twas commanded them that they should not hurt the grasse of the earth] to wit, by God, who hath a se­cret restraining Providence, so that these locusts cannot rage and range over all; by grasse understand the godly; and per­chance the same may be understood by green things, though some understand the Civil Magistrate; for by green things some conceive green wood is meant, which is strong (no doubt the Civil Magistrate may deal with wicked men, such as the lo­custs, Antichrist, and those that are without). Now Christ de­fends these Magistrates who withstand popish doctrines, from the hurt of the locusts. By trees understand such godly Pastors and Teachers (who are strong and rooted in Christ Jesus) as contradict the wicked devices of Antichrist; none can pluck these out of the fathers hand; thus God had an unhurted Church in the Papacy before Luther, yet not the Papacy; here the seeding perchance of the spiritual locusts is noted, not on grasse, herbs, or the like, but on cates and delicates, but chiefly hence observe that the locusts can hurt only the disobedient, (and that by a just power and punishment from God on them) and the unsealed ones, as chap 7. ver. 2.

Vers. 5. And it was given them that they should not kill] The [Page 60]first limitation was that the Popish locusts should hurt only the unsealed ones (of which sort Antichrist and the locusts are) the elect Christ preserves from the mortal biting of the locusts. 2. They should not kill men: but torment them. 3. The limited time should be five moneths; these Ecclesiasti­cal locusts were not (as the Gothes and Vanda's had,) to kill presently, but perchance by a worse lingring disease, to tor­ture and torment the consciences of men, as by penance, satis­ction, merits of good works, pilgrimages, purgatory, ima­ges,—by which deceitful doctrines the souls of men (as on a rack) are continually wracked, not being taught true Justification by the blood of Jesus. Thus God by the locusts justly punisheth those that receive not the knowledge of the truth.

Five moneths] doubtlesse here is a definite and certain num­ber put down for an indefinite and uncertain; by it is meant — a short time which God had set these locusts, and their biting which they cannot passe. Now if it be objected, that their biting hath lasted long; know a thousand years with the Lord, are but as one day; God be thanked, long since many kingdomes feel not the smart of these locusts: their biting in my native countrey Ireland (and other places) has begun long since not to be forcible: and sure the five moneths with us in England are already expired: we fear none of those Popish lo­custs.

And their torment was as the torment of a scorpion &c.] when a scorpion biteth a man (to take the sense of the place) the pain at the beginning is not great, but suddainly so increa­seth, that if remedy be not had, it will within few houres kill the wounded person; so though men regard not at first the biting of the spiritual locusts: yet at the houre of death, if not before, all things appear horrible and mortal.

Vers. 6. And in those dayes men shall seek death and shall not finde it] Here is noted the condition of mad men, shew­ing how this biting shall infatuate, befoole and besot people; these little spiritual Locusts have many yeers even befooled many Kings of the earth and (otherwise) wise men; some have layed down the Scepter, and taken themselves to Mona­steries, [Page 61]perswading themselves (so these Locusts have wrought on them) that eternal life was comprehended under a Monks hood; and that a little holy water (as they call it) can purge sin, whereby their consciences have been so troubled (want­ing the true peace and comfort of Christ) that they desired ra­ther to die then live, so that they might be out of this torment: but they shall not obtaine death, nor lay violent hands on wayes terrible to men not acquainted with Christ) yet to shun the former torment, like mad men they seek it.

Vers. 7. And the shapes of the Locusts were like unto hor­ses prepared unto battel] John really in the Vision (as I may so say) saw this strange monster, as 'tis here described, which signified the Romish Clergy; now by the effects and adjuncts we may see how these Locusts are shaped like horses; for these Locusts are fatted in their Cloysters as horses in a stable, and being strengthned by the King of Locusts the Pope, having the Devil (as a furious rider) on their back, they oppose the Gospel of Jesus, and are ready upon command given, to de­stroy either King or Prince (thus they furiously rush upon any as the Horse into the battle.) Note, that as Christ in the Pri­mitive times had a godly company of Teachers that carried him on the white horse, so Satan & Antichrist are in some sense carryed by the Locusts or spiritual war-horses.

And crownes on their heads] Either because the Fryers cut and shave their haire crown-wise; or in respect of the great kingly power the Popish Clergy usurpe over the consciences of men, though according to the letter it may be taken; for the King of Locusts (the Pope) wears a triple crown of pure gold upon his head. O brave Vicar! and the Cardinals, Bishops, Abbots—shine like Princes, that one may demand, is this thy sons garment?

And their faces were as faces of men] Meaning the Popish Clergy; who because they do not marry (yet do worse) as others do, but live retiredly, and separate themselves from men and the world (as Monks—) because they also are more wily and subtile then ordinary men (and for many other rea­sons, which for brevity sake, I omit) they are said to be but like men.

Vers. 8. And they had haire as the haire of women] They delight to cherish and soften and dresse their haire (and by a synecdoche, other things practised by women, are compre­hended here) thus the Romish Locusts are effeminate, using much curiosity to shave and compose their haire, to wear gor­geous and silken apparell (as women.) —

And their teeth were as the teeth of lyons] Here is noted their cruelty; though they pretend mercy, piety, religion, many poor souls have they crushed by their tortures; witnesse the inquisition of Spaine; which though made and pretended for the Moores, yet destroyes Christs servants. Also by their lyons teeth is understood their snatching all things, devouring widows houses, laying waste Orphans fields. By their lyons teeth the Romish Clergy in their writings and disputations tear the Truth.—

Vers. 9. And they had breast-plates, &c.] Iron breast-plates keep off blowes; so these spirituall Locusts are not easily hurt. For first their Priestly priviledges exempt them from any civill power; so that the Magistrate dare not touch (without endan­gering the Popes curse). Secondly, they have Kings, Princes and great men to patronize and protect them. Thirdly, they are by severall orders, societies, fraternities, vowes, —so linked together, that as they may hurt any, so none may hurt them.

The sound of their wings was as the sound of chariots] As Lo­custs with beating their little wings together, can make a great noise; So the Romish Clergy by their many priviledges (by which as by wings, they are lifted up above the condition of all other men) make a dreadfull sound. The Chariot notes majesty (and terrour if in a battle, whether they oft carry Princes and Generals); so these by their priviledges are ter­rible, their sermons spare none, of what rank or quality soever, keep all under with fear of excommunication.

Vers. 10. And they had tailes like unto Scorpions] Of the Scorpions striking, see vers. 5. Note the Locusts had faces like men, seem as friends, and promise salvation; but in fine wound as Scorpions, through false doctrines, purgatory and the like; thus they have a taile (or sting) causing sorrow at last.

Vers. 11. They had a King over them, which is the Angel of the bottomlesse pit] The literal locusts have no King, Prov. 30. But these are more wise and politick, having a King to protect them. His name (from the effect) may be well called Abad­don or Apollyon; that is, a destroyer (in Hebr. and Greek) for he destroyes the Church. Or the Angel of the bottomlesse pit; to wit, the Pope, for he opened and preached the do­ctrine of hell, of which see vers. 1. Now as we have noted on chap. 1. v. 20. Angels are Ministers; so the Pope here is an Angel (and so is the devil) but a bad one.

Vers. 12. One Woe is past] To wit, to John, in the Vision; otherwise this woe of the Locusts torturing, in many places is not yet past. Note how the Locusts kingdom is a kingdom of woe and misery to men.

And behold two more come hereafter] One upon the easterne Churches by Mahomet; the other upon Antichrist, and the wicked at the sounding of the seventh and last trumpet.

Hereafter] to be set down by John (for he had seen them, though not then writ them) indeed they came together; I mean, the eastern and western Antichrist (as I may say) by Mahomet and the locusts with their King; though John saw one after another in the Vision, implyed in the word hereafter.

Vers. 13. And the sixth Angel sounded, and I heard a voice from the foure hornes of the golden Altar] This golden Altar is Christ, the author of the Revelation; (there is no other Al­tar in heaven) who is both the high Priest of and sacrifice for his Church. (See chap. 8.) This voyce is from Christ, com­manding the four Angels to be loosed as actors of the future tragedy. In the sounding by the Angel, I know no mystery; John by this means is stirred up (and we are) to take notice of the future events.

Which is before God] As the Altar in the Vision seemed to be before God; So Christ is in the presence of God to appear for us, as our intercessour. Concerning the four hornes, see Exod. 30.10. they were Types of Christs expiation of our sinnes.

Vers. 14. Saying to the sixth Angel which had the trumpet] John perchance heard Christs voice (as from the Altar) com­manding the Angel after he had sounded, to loose the four Babylonian Angels. By which, Christs divine authority com­manding the Angels of heaven, appears.

Loose the foure Angels which are bound, &c.] It seemes by di­vine providence hitherto they were bound; but now at Christs command let loose to punish the Christian world for idolatry and wickednesse. Now who more punished the Christian world then those four Nations, Armenians, Arabians, Sara­cens, Tartarians (from which last came the Turk, though now all four are comprehended under the name of Turkie). Euphra­tes formerly did bound the Roman Empire, separating the Christian world from the barbarous people who inhabited be­yond it (where they were bound) but now loosed. So these Angels are four Nations; who at an appointed time brake forth with their hostile armyes upon the Christian world in the raigne of Heraclius the Emperour; the occasion this; the said Emperour having ended his warres with the Persians, dismis­sed without pay his Saracene souldiers which he had then in the army, which they not well liking, by the counsell of the false Prophet Mahomet, after they had drawen the rest of the Arabians into a society and war with them, they with their captain Homar in short time brought under the neighbour­ing Provinces of the Romane Empire, establishing the blas­phemies of Mahomet, and rooting out Christian Religion (which was much corrupted;) to these Arabians the Turks a people of Sythia (now Tartaria) joyned, professing Maho­matilme; over whom (to be brief) Ottoman a Turk, became Emperour, who and his successors since the yeere 1300. have subjugated great part of the world; so that Keckerman thinks Mahometisme is more and larger professed then Christianity. But enough; he that desires more satisfaction in the Turkish original and conquests, may read Knowles his Turkish hi­story.—

Foure Angels] They are called Angels in respect of their ministry, God stirring them up as his instruments, Officers and Angels (as it were) to punish the idolatrous world. So then [Page 65]these Babylonish Angels (for Euphrates which was the bounds to these Nations, run through Babylon) came not but by per­mission and divine Providence.

Vers. 5. The foure Angels were loosed] God spake, and it is done.

They were prepared for an houre, and a day, and a month and a year] God has set a time to the tyranny of the four Angels, 'tis his mercy to mitigate his judgments. Here is a short time set them; but to say how short or how long, I beleeve none knows, though Brightman has taken pains herein. But we hope their strength decayes dayly; of which see Dr. Heylins microcosmus in Armenia.

For to slay the third part of men] Here their cruelty is noted; they are of a murdering disposition. True, they obey God in the executing his judgments, and are his servants (as Nebu­chadnezzar was) though they intend not to, nor know they do serve him. They aime at nothing but rapine, murders and the advancement of Mahometisme; so though they came by commission from God, and act (as Pilate) by Gods leave and counsell, yet heel pay neither no other wages for their ser­vice then hell and destruction, wherewith he has long since rewarded Pilate in part, and deferres the rest untill the day of judgment.

Vers. 16. And the number of the armie of horse men were two hundred thousand thousand] Noeting the Turkish forces to con­sist of horsemen especially, of which one Emperour of the Turks can bring forth more to a battle then all Christian Prin­ces joyning together. 400000. is common.

And I heard the number of them] John having named the number of the Turkish horse (noteing what an innumerable armie the Turks sometimes draw into the field) least it might seem incredible, affirmes he heard the number of them; to put all men out of doubt. I well remember that living in the Uni­versity of Ireland, a gentleman that newly came from Scan­drown or Alexandreta told me, he saw the Turkish army march by to recover Badget or Babylon, and that the army was above a week marching by, consisting of fifteen hundred thousand men, with which he recovered Bagdet from the Persian. By [Page 66]which however I may guesse thus much, that the Turkish for­ces are incredible many.

Vers. 17. And thus I saw the horses] To wit, in the Vision; otherwise, neither are horses in heaven, nor such a number in one army in earth. Xerxes came nearest.

They that sate on them had breast-plates &c.] This Nation (of Turks) carries not so much harnasses of steel (for they come light into the field, the readyer to assault, fight or flye (if occasion be) as strength of nature; for the breast-plates here mentioned, note the inward courage of the Barbarians; for their breast-plates were of fire jacinth and brimstone; note­ing their fiery cruell natures; jacinth is in colour like fire, and brimstone is easily kindled; so are those Barbarians quickly incensed and provoked to warre, where by fire they make great desolation.—

And the heads of the horses, were as the heads of lyons,] The Lyon is a generous, strong, cruell beast. It notes the swift­nesse, and valor of the Turkish horse, in which they most con­fide, and hope for victory. The Locusts teeth were Lyons, but these horses heads are such, because the Locusts deal more se­cret (the teeth being covered with the lips) but these Barba­rians are more open, breathing nothing but war and destructi­on professedly.

And out of their mouthes proceeded fire and smoake, and brim­stone] Out of the mouthes both of horse and rider; noteing the feircenesse of their war-horses, but chiefly this is to be ap­plyed to the rider. Brightman applyes this to the Turks guns out of which come fire, smoake—yet perchance the savage, hydeous cryes of these Barbarians (which they eye before they begin battle, to terrify the adversary) may bee understood by fire. So their blasphemies against Christ may be meant by smoake, which proceeded out of their mouthes, as by brimstone may be meant the stinking sulphureous do­ctrine of that wretch Mahomet, wherewith millions of souls are and have been destroyed.

Vers. 18. By these were the third part of men killed.] Great has been the Turks successe; many Kingdomes and Nations. [Page 67]have they devoured; and though the Christians have given them many defeats (witnesse brave Scanderbeg, Hunniades King of Hungaria, and the Venetian, 1571) yet finally, by multitude they prevailed. They have conquered the third part of our cities, Provinces, Kingdomes, Churches, and Armies. The holy war (of which see the sweet tongued Mr. Fuller) destroyed many hundred thousands of the Turkish men; yet they (through sundry accidents) slew many more hun­dred thousands of Christians, and at last went away vi­ctorious.

Vers. 19. For their power is in their mouth and in their tailes] How they kill with their mouth, is said vers. 17. now they kill with their tailes; (the tailes are behind, by which the re­treats of the Turkes are noted) either wounding and killing by deceit, and fraud, by lying in wait for poor Christians, or by perfideousnesse (though they oft keep their promises—) or by wounding with their arrowes upon a retreat, fighting backward, as the Parthians of old, who were most feared when they turned their backs. Either then by serpents tailes we may understand their deceit and fraud, or their shooting headed arrowes (and perchance poysoned) upon their retreat. The retreats of the Turks are cunning and dangerous; compared to heads therefore, and to serpents tailes.

Vers. 20. And the rest of the men which were not killed by these plagues] The sins of the Eastern Churches (as Idolatry that mother of mischeif) caused this loosing of the four Angels bound formerly by Euphrates. Now if God so punished these, shall he spare Romes Idolatry? but shee'l say, she worships not the Image, but the party expressed by it. Answ. And truly when Israel worshipped the calfe, Exod. 32. and said, this is thy God, O Israel, which brought thee out of the land of Egypt, vers. 4. can I think they were such calves, as to think this I­dol-calf brought them out of that land? doubtlesse they were not such sots; they saw the powerfull hand of that God on Egypt, on the Sea, and they see this is the work of their own hands —but they thought to expresse that God, by this calf or oxe; yet how displeased is God with them? nay the learned Jews have a saying, that no punishment ever happe­ned [Page 68]to them in which there was not an ounce of the golden Calfe, grounding on Exod 32. ver. 34. Neverthelesse I will remember to visit this sin upon them.

Yet repented not of the works of their hands] The end of Gods judgments is not for destruction, but instruction and a­mendment of life.

Vers. 21. Neither repented they of their murther, &c.] Here I observe, that the Eastern Churches were addicted to strange sins, as sorceries, impurity of life (living many unmarried, I mean of the Clergy) Sacriledge, for the Clergy under speci­ous pretences, did devoure widowes houses—yet repent­ed not. O Rome look to thy own self, for thy neighbours house is fired, and thou lyest impenitent, though guilty of the same sins; truly you may expect the foure Angels to kill the third part of you, since you thus provoke God to withdraw.

CHAP. X. Act. 2. Vision 3. Vers, 1. And I saw another mighty Angel come down from heaven]

HEre in this Act are comforts for the godly under so long continued afflictions: as the fifth Seal contained the comforts of the Martyrs under the Altar, in respect of the evils of the foregoing seales; so this chapter belonging to the sixth Trumpet doth containe consolations against the evils of the foregoing Trumpets, which I have already mentioned in the preceding chapters.—

This mighty Angel is Christ, whom John saw in a Vision descending from heaven, not by a local motion, but by the presence of his Spirit and special help, to relieve the afflicted condition of his Church. Thus Christ has promised to be with his Church to the end.

Clothed with a cloud] This notes the majesty of Christ, for God in old time oft appeared to the people in a cloud. So then Christ clothed with the cloud of our flesh is not here meant, because his birth is not here treated of, but his [Page 69]coming to assist by his spiritual presence, nor his coming in clouds at the last day is not to be here conceived, but chap. 19. vers. 11.—

And the Rainbow on his head] The Rainbow signifies mercy, because God set it in the cloud as a signe he would not destroy the world by water any more, notwithstanding the sin of man. Christ comes to his poor afflicted Church as a Messenger of peace and mercy (who is our peace, and procured us mercy) a comfortable signe for an afflicted people, promising one day to his true servants eternal rest and peace.

His face was as the Sun] Noting two things, Christs glori­fied condition and his being the Sun of righteousnesse, illumi­nating his Church, dissipating the tempests of calamities, pro­mising as it were by the clear beams of his countenance to dispel adversity from his people.

His feet as pillars of fire] Pillars note strength to uphold, fire notes Christ refining his Church, for fire consumes chaffe; also hereby is noted Christs consuming his adversaries and ene­mies; so Christ appears as upholder of his people, refiner of his Church, devourer of his adversaries: Thus Christ the strong Angel is above the Locusts and like the Sun looks upon the rage of the four Angels loosed and the rest of the adversa­ries, ready to support, refine, consume.

Vers. 2 And he had in his hand a little book open] This is the same book which was formerly sealed with seven seales, which Christ opened and holds it so in his hand; 'twas lesse now, then when the seven seales were one, for now many e­vents were revealed to John out of it, and the seales taken off.

Quest. Why doth Christ open the book and now keep it so?

Answ. Because Christ is the revealer of secrets, and of the will of his Father, and he keeps the holy Scripture open, so that the Locusts nor their King (notwithstanding the smoak of the bottomlesse pit) can darken the truth of Jesus totally; nor the armies of thè Barbarians could root up the faith of Christ.

Mark then, notwithstanding all opposers of the truth the [Page 70]book is kept open; for Christ raised some alwayes to defend his truth; furthermore he keeps it open for his two Witnes­ses in chap. 11. to purge by it the dregs of the Locusts and their King.

And he set his right foot upon the sea, &c.] Some by Christs right foot understand powerful ministers, and by the left foot more weak ones; however Christ sets his feet on sea and land, that is, takes possession of the world, as preserving in all pla­ces some remnants of a Church to himselfe, notwithstanding the many persecutions of tyrants, who endeavoured to root out the very name of Christ; mangre also the cunning endea­vouring of that old serpent by many hereticks, and by the Bi­shop of Rome's falling from heaven to earth, turning the do­ctrine of Christ into wormwood, and opening the bottomlesse pit; this is a great consolation to the Saints that none can put Christ out of possession.

Vers. 3. And he cryed with aloud voice as when a Lyon roareth] This lyon-like voice shews the efficacious spreading of the Gospel, which should and doth frighten the opposers, who the more they rage the louder the voice is, the more ear­nestly the name of Christ was professed, and this Christs loud voice did foretel, so that the enemies and opposers, though they did rage, yet they had a kind of secret feare in them.

Seven thunders uttered their voices] These represent seven, that is, a perfect company of thundering ministers or Boaner­geses of the truth: who should (upon the books being open, and the voice of Christ, (as the Lyons roaring,) to wit, in the publishing the Gospel, notwithstanding all opposers) undaun­tedly preach Christ against tyrants, hereticks, and Antichrist, to make them unexcusable.

Vers. 4. I heard a voice from heaven, saying unto me, &c.] This voice did not absolutely forbid the writing of what the seven thunders uttered, but in respect of the event, God fore­seeing that the opposers would not hear but despise their voice, causing the same to be sealed, secret and hid to them through their own default. Note that some Copies read (Af­ter these things, write what the seven thunders uttered) How­ever [Page 71]here you see how true that of Paul is, the Gospel is hid to them that are lost.

Vers. 5. And the Angel which I saw stand—lift up his right hand to heaven] So they did in old time that did sweare; God once swore by himselfe, Christ here sweares by God. —Christ forbade not swearing upon a just occasion, an oath so is the end of strife; idle oaths Christ forbade, as by ones hair, head, Ierusalem—by which none ever swore before a Ma­gistrate; rash oathes then are forbid, not other.—Ob­serve Christs sword as Mediatour and God-man by his fa­ther, who in that respect is greater then he.

Now in Vers. 6, 7. And sweareth by him that liveth for ever and ever, &c.] follows what was sworn, to wit that time should be no longer: but the accomplishment of the mystery of God under the seventh Trumpet at the day of judgement, was at hand: but Christ is not to be understood, as if he had swore time should be no more after that day, but should be swallowed up in eternity; for what needed an oath to con­firme so apparent a truth? Christs swearing was to comfort the godly under tyrants, and especially Antichrist, who had established his kingdome; as it made the Saints feare much more misery (for it seemed so firme that it should not be de­molished) now Christ promises a time of Reformation tacit­ly; of which in chap. 11. also the ruine of Antichrists King­dome; and that no more time of such misery and sadnesse should happen to the Church. So the oath here is for the con­firmation of the promise, and for the Saints consola­tion.

The mystery of God shall be finished, &c.] either of the Jews calling a little before the seventh Trumpet, (of whose calling the Prophets speak, and Paul, Rom. 11.) or rather the my­stery of the resurrection, (as Paul cals it, 1 Cor. 15. behold I shew you a mystery) and destruction of the adversaries, of which see Zach. 14 Mal. 3. penult and Mal. 4. thus the sixt trumpet shall continue (fulfilling) till the last day; then the seventh by the Arch-angel shall sound, 1. Thessal. 4.16.

Vers. 8. And the voice which I heard from heaven, &c.] to [Page 72]wit, that bade not to write the things uttered by the thunders, ver. 4 commands him, 1. To take the book out of the hand of Christ. 2. To eat it. True, seven thundring ministers in the time of Antichrist, and opposers preached undauntedly the truth of Christ, but without fruit; but now John must eat the book, by which is signified that the Gospel is to be preached anew, (though not by John himselfe) in the time of Anti­christ with successe; this book then written within and without, chap 5.1. is the Gospel as well as the Revelation; that with­out is the known word of God, or the Gospel, which Christ held open, ver. 2. in all the time of the hereticks, tyrants, and the kingdome of the locusts; that within, the Revelation. This eating the book is a Preparation to the act of the two witnesses fighting with Antichrist, (of which in ch. 11.) which in some sort is acting in this age. Hence observe that the open book doth manifestly set forth the mysteries of God, not the canons or traditions of Papists.—

Vers. 9. And eat it up, &c.] So John did (however in the vision;) to eat it, is to read, preach, meditate, digest, —so all ministers should be devourers of books, understand them before they preach.—Christ bids Iohn eat the book, and then prophecy. We must not then presumptuously relie upon the extraordinary revelation of the spirit without reading.

Vers. 10. And I took the little book, &c.] 'Twas foretold Iohn, it should be in his belly bitter, yet he readily takes the book. —So the bitternesse of the events should not dis­hearten us from preaching,—now the word in it selfe is most sweet, comfortable, bringing peace; but in the event it brings by accident bitternesse, gripings, hating the world, fighting with sinne, nay and persecutions, banishments, martyrdomes. This bitternesse to follow in the third act of this vision is fore­told Iohn, that he might not be thereby troubled, being alrea­dy an exile.

Vers. 11. And he said to me, thou must prophesie againe, &c.] The true pteaching of the Gospel was destroyed by Antichrist, but now to be renewed, purged from the dregs of Antichrist. And the locusts reformed, meant by Iohns prophesying a­gain.

Thou must prophecie] hence I beleeve John was restored in time, and performed his office ministring to the Churches: but this proves not that Iohn is alive, and reserved to preach towards the end of the world; for Iohns prophesying again did not so much concern himself, as other witnesses to be rai­sed up to reform religion, as he tels us in chap. 11. for since the seven thunders wrought little on the enemy, Christ raises up his two Witnesses as defenders and maintainers of his truth.

CHAP. XI. Act. 3. & 4. Vision. 3.

Vers. 1. And there was given me a rod like a reed].

HEre Reformation is treated of. This rod was a measu­ring staste, such as builders use to mete ground with when about building, to which the reed was like. Of this rod see Ezech. 40.5. by it is meant the Word of God by which the Temple, that is, the Church of Christ was to be reformed, and tis the very little book, of which before. Now the Word (as a rod) chastiseth sinners and reforms them. Here observe that the Temple or Church was ruined and wasted; then observe that the visible Church could erre, since it wanted this reed. Lastly, observe the Word is the best means and rule for Refor­mation.

And the Altar] The Altar is Christ, as is said; now Christ needed to be reformed; how? because under the pretence of the name of Christ, he was thrown out of doors, and the true doctrine of Christ (as the Sun was darkned before.) Now by the Altar the whole worship of Christ is to be understood, which by the corruption of hereticks and Antichrist, needed measuring, rebuilding or reformation.

And them that worship therein] meaning the true worship­pers of God in the midst of Antichristian defilements; now to measure them is to sever them as chosen members, or to seale them, (as tis said of them ch. 7. for these are the very sealed ones)

Therein] Though none (but the chief Priest) worshipped in the Temple, other worshippers stood in the Court; yet here the true worshippers (because of their coming near to Christ) are said to worship in the Temple, being indeed the very Temple of the holy spirit. Concerning the Temple, Altar and Courts (to which here is a plain reference,) see 1 Kings 6. and Ezek. 40. where the Temple is described.

Vers. 2. The Court which is within, cast forth, and measure it not] The inner Court in the time of the Law was holy, and for the Priests and sacrifice, (the outward was common, and therefore not to be cast out,) now the Masle-priests have an inner room hallowed, (in allusion to the old in the law) into which the common People are not to come. Iohn must not mete this Court, but cast forth; certainly by the Court the Peo­ple are meant. So those seemingly holy Priests of Rome are not to be measured or reformed, but to be declared as cast out by the word, as none of the Church.

For 'tis given to the Gentiles] Antichrist and his ministers are Gentiles, to whom the inner Courts are given to possesse and pollute. Thus those seemingly holy Priests are Antichrists servants, nay are Gentiles, being as idolatrous almost as they; worshipping images, —and are cast out in the sight of God, and counted as heathens, though they colour and cover their i­dolatry.

It is given] God hath given this inner Court of Priests to Gentilisme and Idolatry, by a just judge­ment.

And the Holy City shall they tread underfoot fourty two moneths] Ierusalem (who should have been holy, and was by the Jews esteemed so—) was a type of the Christian Church, which was by the Romanes burnt and destroyed, which nation now again under Antichrist was to tread under foot Christs Church. Nay thus, the man of sin (in particular) hath exalted himself to be the Temple of God, trampling under foot the Church of Rome, making himself king of it.

Fourty and two moneths] God be thanked, 'twill not last al­ways. Doubtlesse by fourty two moneths a shorter time then to the end of the world is meant: else what needed the limi­tation [Page 75]at all? yet I confesse Antichrist after Romes burning, (of which chap. 18. shall survive and not be fully destroyed, nor his false Church till Christs coming, for he must destroy him with the brightnesse of his coming, 2 Thes. 2.9, 11. yet his tyrannizing shall end before that; indeed, if I may be al­lowed my judgement, I conceive the fourty two moneths shall expire, when Rome shall be litterally burnt, which we expect daily: Though I confesse (to the praise of God be it spoken) Antichrist hath in a great measure ceased to tread underfoot the holy City or Church (in England, Scotland, Ireland, France, Germany, Sweethland—) long since, and perchance can't last but to the firing of Rome, which if wise men conjecture aright, will be 216 years hence. Doubtlesse here is a definite number of moneths laid down for an indefinite, certain to God, but unknown to us. Learned men resolve the fourty two moneths into years, each moneth containing thirty years, and the whole to arise to 1260 years. begin then at the time when the Gentiles began to trample underfoot the Church or holy city, (which was when Boniface usurped the chayre, An. 606.) from what time to this, the Romane Antichrist and his Gentiles have trodden underfoot the Church or holy Ci­ty, the space of 1044 years, this being the yeare of our Lord, 1650. So there remains 216 years more for the City to be trod down, and so many years remain for the two witnesses to preach against Antichrist.

Vers. 3. And I will give power to my two Witnesses, and they shall prophesie] Some have thought Christ and the spirit or annoynting were these witnesses: but Christ makes them di­stinct from himself, saying, I will give to my two Witnesses. Also Christ nor the Spirit can't be killed as these were; Christ was to die but once; lastly, the Revelation is an history (though mystical) and in this particular almost literally fulfilled, as shal appear. Here also is a plain allusion to Zerubbabel, Zach. 4. ver. last, who brought literally Israel out of captivity (with Io­shua, Nehem. 12.1. Zach. 3. and 4.) And are called annoint­ed ones. Now certainly the first Kings, States, and chiefly Mi­nisters of the Gospel, who endeavoured to bring Gods Peo­ple out of Antichrists spiritual thraldome are here to be under­stood, [Page 76]being a plain allusion to the history of Zerubbabel and Joshua, as will appear. John Husse and Hierome of Prague, were the first witnesses, olive trees and candlesticks of Refor­mation in Bohemia and thereabout, who in their successours prophesied or preached a thousand two hundred and sixty days; Of which anon. Not indeed as if the witnesses should e­ver quite give over preaching before the last day in their suc­cessors: but because chiefly they should manifest their testi­mony, when Antichrist was exalted, and trod down the Church in a most violent cruel manner. Certainly notice may be taken, that since Hierome of Prague, John Husse, and o­thers began to witnesse the truth of the Gospel against Anti­christ, the truth hath increased farre and near. Thus whiles Antichrist trod down the Church most, they witnessed most earnestly, and shall do till the burning of Rome, as will appear in this chapter to a diligent Reader. After which as Anti­christ will with weakned strength survive, so shall the witnes­ses powerfully to the end. But most notice is to be taken of the first fourty two moneths, and the thousand two hun­dred and sixty days, being all one, as shall appear.

Now if any yet object that annointed ones will not agree with Kings or Ministers of the Gospel; I answer, that neither Ioshua nor Zerubbabel were as we read of annointed, yet Conductors of Israel from Babylon, Nehem. 12.1. and called annointed, Zach. 4. last. Now certainly every minister of Christ, nay every true Christian is annointed with the spirit, 2 Cor. 1.21. but enough. Only note, that the first witnesses had the spirit and power was given them in a peculiar manner to oppose Antichrist, and therefore are called the o­live trees. By the two witnesses therefore we are not to under­stand the two testaments, who though they do testifie of Christ, yet can't be said to be killed properly, and restored to life,—by two therefore, a sufficient company of witnesses we are to understand, (alluding to Moses and Aaron) who al­so by their successors should preach and maintain the truth of Christ, after the Court of Priests was departed from the Church to Paganism and idolatry, and Antichrist had troden underfoot the holy city.

They shall prophecy] Thus Iohn in the two Witnesses doth prophecy again.

A thousand two hundred and sixty dayes] Here is the same time allowed to the witnesses to Prophesie, and to Antichrist and his Gentiles to tread down; so that the beginning of the treading down the Church, and the Prophecying of the witnes­ses was at the same time; for though Christ raised up two faith­full witnesses, that is, some more then ordinary towards the time of the Gentiles treading down and taking full possession of the Church; yet he never from the first beginning to tread down, left himself without some witnesses. Berengarius, Sco­tus, Wickliffe, nay the very Romish Bishops and Emperours have complained of the tyranny of Popes; after Boniface the thirds usurping. Thus the witnesses time of Prophecying is not yet expired, nor shall be, till the Gentiles give over treading down.—

Cloathed in sack-cloth] Either because they prophecyed, to gain men to repentance, sackcloth and ashes; or because they mourned and were in bitternesse for the miseries of the Church intimated by sack-cloth: or because they were poor and contemptible in the worlds eyes, not clothed with silk— as the Romanists.—

Vers. 4. These are those two Olive trees, and the two Candle­sticks,] To wit, mentioned Zach. 4. meaning Jehoshua and Zerubbabel who brought the people from captivity. Where observe, these two witnesses have some allusion to these two, as to Moses and Aaron, sufficient witnesses against Pharaoh; and so by two witnesses a sufficient company are meant, to whom Christ gave, to wit, power to prophecy, that is, cou­rage and ability to teach his truth and oppose Antichrist) when the holy city was much trod under by Antichrist and his Gentiles; Christ raised up his two witnesses, John Husse and Ierom of Prague to prophecy against these Gentiles; and af­ter their martyrdom. God stirred up Luther, Melancthon, Zuinglius, Calvin and others to witnesse his truth. But observe the dignity of these witnesses; they are Olive trees and Candle­sticks; the Candlestick bears up light, by which darknesse is expelled; so the witnesses bear the true light, and bear wit­nesse [Page 78]of the true light. Then, an Olive is alwayes green, bring­ing forth wholesome fruit; so the Ministry of the witnesses is efficacious and lively; and the oyle of the spirit (or the holy anointing) comes upon Gods people by it; perchance hence may be observed that Emperours, Kings and Princes (called son of oyle) out of zeal to God, might be witnesses, refor­mers of Religion, and nursing fathers to the Church, Zerub­babel (Zach. 4) a Prince is called an Olive (in this sense) and an anoynted one —then as Zerubbabel a civil Magistrate, re­builded the Temple and city: so God raised ud faithful Princes and Magistrates as witnesses of his Truth in every age of late.

Standing before the god of the earth] Here the dignity of the witnesses is set forth; who though vile in the worlds eyes, yea in sack-cloth, that is, poor, neglected, contemned, yet are acknowledged by the god of the earth, who therefore will regard them prophecying on earth.

Vers. 5. If any man will hurt them, fire proceedeth out of their mouth, &c.] This fire is spiritually to be understood; the word is a hammer and a fire in Jeremy 23.29. Nay, and his Ministry is compared to fire, Jer. 5.14. Behold, I will make my words in thy mouth as fire—and the people as chaffe. The fire is light and consumes; so the word of the witnesses shall detect the dark abominations of those that hurt them, opposing their prophecy; they shall confound the Idols and Purgatory of Antichrist, and refute his lyes. Thus the two witnesses shall spiritually devour the Adversaries; though otherwise they shall slay the witnesses. Here is an allusion to the fire procu­red by Moses and Elias. Numb. 16. 2 Kings chapter 1. thus the Gospel has prevailed over those that laboured to hinder it.

Thus be killed] The witnesses of late ages as Luther— have thus spiritually undone and devoured poperie and the beast; severall Kingdomes of late in some measure being en­lightened, and Antichrist there destroyed by the witnesses and faithfull Ministers of Christ, notwithstanding all the plots, armes threatnings of the Adversaries. So then, as the wit­nesses have (as it were) weapons; so they are not carnall, but spirituall.

Vers. 6. These have power to shut heaven that it rain not, &c.] [Page 79]Alluding to the Ministery of Elias, 1 King. 17.1. this is not to be taken literally; for then there should be no rain during Antichrists kingdom, which according to the letter is false. Spiritually the witnesses by the power of the keyes shut hea­ven, so that the raine of grace doth not mollifie the hearts of opposers and contemners; either the spirituall rain of the Cospel comes not to them or works not upon; they trusting in merits, pilgrimages, masses —thus the word hardens accidentally; though it soften the heart of the Elect. Here also may be thought on the imprecations of the Saints against the utter enemies of the Church (as Antichrist) which with God is of great force.

They have power over waters to turne them into blood, &c.] Alluding to Moses and Aaron, turning the waters of Egypt into blood. So when the spirituall Pharaoh of Rome kept the Church in spirituall bondage, God raised up witnesses as Mo­fes and Aaron to gain home his people; but upon Antichrists refusall, the witnesses by their sighes, teares, prayers, procured great famines, pestilences—(which have been common) upon the adversaries, for the contempt of the word; thus also the witnesses spiritually smite the earth with plagues. Where observe the reason and cause of great punishment by famine, plague, war, was contempt of the word and witnesses; thus the word and witnesses accidentally bring miseries.

Vers. 7. Moreover when they have finished their testimo­nie, &c.] The preaching of the Gospel is called a prophecy and a testimony of Christ and the Truth. Which when the witnesses shall have finished (for before, Antichrist shall not overcome them, and then only them; not their testimony for the Gospel cannot perish) the beast arising out of the bottom­lesse pit (out of which the locusts came, chap. 9. v. 3. and Antichrist (or the Pope) too) shall make war with them and kill them; the war here, is by disputations in behalfe of Anti­christs Sermons, branding the witnesses as hereticks, seducers —by councels condemning the witnesses; by excommuni­cations and buls, cursing and casting them out—by force, by fire and faggot and the like; not by the word of truth (for so the witnesses shall kill Antichrist and the Locusts,) or the [Page 80]goodnesse of the cause. Thus Jerom of Prague was overcome, and Wickcliffes bones were taken up and burnt; so was John Husse destroyed after he had prophecyed (even literally) 42 moneths; for from the first time he began to maintain Wick­cliffes opinions, being Anno. 1412. to his martyrdom were precisely (say his friends) 1260 dayes or two and forty mo­neths. Now though some famous witnesses were put to death suddenly after their finishing their testimonie, and so the beasts treading down the holy city to be a time larger then that of the witnesses (whereas the text gives both the same space of 42. moneths or 1260. dayes) remember that the two witnesses (in their successours) revived and prophecyed again, vers. 11. So God has not lest himself without a witnesse to this houre, nor will not, till the Peast ceaseth to tread under foot the holy city, or give over tyrannising at least.

Vers. 8. And their dend bodies shall lye in the street of the great city, &c.] This must not be quite taken literally (for the bodies of the witnesses were burnt and needed no buriall) but as the Church of Rome is the great city, consisting of many Kingdomes, and is spiritually called Sodom, because of her uncleannesse among the Clergie—and other sins, and as Rome is spiritually called Egypt, in respect of the spirituall sla­very she keeps the people (as Egypt did Israel) and in respect of the thousands of Idols of Rome like that most Idolatrous Egypt; and as Rome spiritually crucified Christ, (not because Pilate a Roman and the souldiers did it; though that is some­what) but because Christ is recrucified at Rome, and in the Idol of the Masse; where they (of Rome) say, they crucifie him daily, as being (say they) bodily present; but especially, be­cause she spiritually crucifies Christ in his members, and is as wretched and as ready to do it, as Ierusalem that literally did it: So spiritually their carcases lie unburied; that is, their names are cursed and exposed to shame, their books burnt, con­demned and not suffered to be bought, their friends abused, and their very houses made jakes. Thus the great city or Church of Rome is in respect of her Idolatry, tyranny over the people, darknesse in the matters of saving faith; obsti­nacy [Page 81]in matters of obedience to the witnesses and word, con­tempt of God and his messengers and judgements; notwith­standing the pure water of life is become puddle to them— and other judgments meant by the waters turned into blood, called spiritually or allegorically Egypt.

Vers. 9. And they of the People, tongues—shall see their dead bodies, &c.] To wit all those that adhered to Antichrist, should applaud their King Abaddon, and see with joy the dead bo­dies of the Saints cast forth as dung into the street in the fore quoted sense.

Three days and an half] If the Popish Councel of Constance (where many of several nations met) be the kin [...]ed and peo­ple that rejoyced over the witnesses (as our Iohn Fox thinks) then by three days and an half may be understood three years and an half; (for so long that Councell sate) Now days some­times signifie years, as Ezek. 4.6. each day for a year. How­ever the witnesses shall be exposed to reproach but for a short time; this is for the comfort of the Saints, and in the first place for Iohn that he might not be troubled.

Ver. 10. And the inhabitants of the earth shall rejoyce over them &c] Meaning those servants of Antichrist called inhabitants of the earth, as having nothing to do with Heaven; 'Tis bad to do ill, worse to rejoyce in it. Now behold 'tis come to passe in a strange manner, that men in killing them shal tink they do God service. 'Tis said, during the Antichristian councell of Constance, publick shows and feasts were kept at the burning of Martyrs; And the Romish locusts when they condemne a Saint to the fire use to feast; gratulate each other, and send presents one to another. Well, Lazarus saw Dives in hell in torment in the Parable. The reason follows.

Because these two Prophets tormented the inhabitants of the earth] The word Prophet here is taken in a large sense; some­times in Scripture to prophecy, is to interpret; here 'tis to preach, &c. Here remember what Ahab said to Elijah, thou troublest Israel, when he was the troubler of Israel. Indeed the little book will be bitter in the working, it brings sorrow not to be repented of to the Saints, though it torment the consciences of wicked men accidentally; the Physick works [Page 82]most upon the fowlest stomach, where the fault is not in the Physick but in the body; so the word will have its proper ef­fect. The locusts are the wicked tormentors, ch. 9. ver. 5.

Vers. 1. But after three days and an half, &c.] That is, after a litlle while, the spirit entred into them (to wit, in the Vision to Iohn); The truth is, the same spirit (being immortal) shall enter (one day) into the bodies again when to be glo­rified; but here 'tis meant, that God would raise up such men with the like spirit (as the spirit of Elias is said to be in the Baptist) to witnesse his truth against Antichrist. Thus God raised up Luther and Melancthon to succeed the former wit­nesses, in whom they are said to live, &c. But litterally An­tichrist never got the bodies to burn,—yet the locusts have exposed them to what shame they can in writing—this may comfort the godly; and encourage them not to fear them that can kill the body —hence 'tis plain; God is not left without a witnesse, so that the terme of the witnesses pro­phecying is not come to an end: Lastly you see the Locusts and Abaddon their King can kill the witnesses, yet not hurt them nor their testimony; God will raise them up in their successors here,—and glorifie them hereafter.—

Vers. 12. And they heard a great voice from heaven, &c.] The witnesses did; not the enemies.

Great] Because of the power thereof; for it shall bring the witnesses to glory.

Saying unto them, come up hither.] To wit, to Christ, (who is not bodily everywhere) but in glory. Now Iohn saw the witnesses ascend (perchance bodily in the Vision) teaching how after the death of the Saints their souls immediatly are in glory; This confirms the doctrine of the witnesses, though by the enemy condemned as heresie.

And their enemies beheld them.] So in the Vision. Truly thus have the enemies beheld the witnesses whom they slew; raised up to life in Luther, Calvin,—and standing upon their feet (as it were) and consequently beleeve they ascen­ded into glory after death, though they rage against their successours. Thus, at this restauration of the witnesses to life [Page 83]in their successours; the Antichristian adversaries are amazed, seeing their doctrine so glorious.

And fear fell upon the beholders,] They beheld them dead with delight, but at their ascending to honour they are ama­zed and afraid. These, as the enemies in the Gospel, raged (at Christ, to wit, and the disciples) yet feared them against whom they raged—they fear, because they feel (though perhaps too late) that they warred against Christ and Truth. Therefore, also they shall fear their kingdom, riches— and they shall dread the judgment of GOD but not escape it.

Vers. 13. And there was a great earthquake the same houre] Antichrist raised an earthquake against Christ. Chap. 6. Now Christ against Antichrist. By this earthquake I understand, not only the great stir among themselves about Religion (which much shakes great Britaine at this houre) but Luthers preach­ing, and before that the Bohemians war; but to say no more, experience shews, how both multitudes of witnesses, the re­volt (by the witnesses means) of many Kingdomes from pa­pacy, the many wars made aganst Spaine (Romes most be­loved son) have made a most terrible earthquake in that great city (I mean the Church of Rome).

The same houre] That is, presently after the killing of the witnesses. I know not one whole Kingdom (God be praised for it) except Spaine and Italy (and herein the Venetian begins to hare the Locusts) that totally adheres to his unholinesse the Pope.

Thus the tenth part of the city fell] In the Vision; Nay by Luthers Ministery, great part of the Romish Religion and ty­ranny or jurisdiction fell in Germany, which was a great part of the Romish city; and in England and other places upon it.

Seven thousand names were slaine &c.] By the fall of the city, names are put for men. Now as Brightman has it, the revenues and profits of many parish Churches (as I may adde) Monasteries and Colledges being lost; by the rising of the Gospel, impoverished (and as it were) shew many Priests also by the preaching of the Gospel many Papists being more har­dened perished.

And the remnant were affrighted, &c.] The falling of the great city, builds Christs little one; this proved a good fear; many seeing the works of God, turned to the Gospel, of which experience and histories speak.

Vers. 14. The second Woe is past, and behold &c.] To Iohn in the Vision. The first woe twas under Antichrist from his rising to the councell of Constance; when the city began to fall. The second is yet under both Antichrist, Pope and Turke. The third lasts to the seveth trumpet, to the end, for the wicked.

Vers. 15. And the seventh Angel sounded] This is the Archangell mentioned 1 Thes. 4.16. so the seventh trumpet is that which shall sound when the dead shall rise.

And their were voyces in heaven saying] To wit, of the 24. elders or heavenly inhabitants rejoycing for the just judgment to come—so the Woe threatned belongs to Anti­christ and the damned, which Woe Christ uttered in those words, Go you cursed —and is now to be fulfilled. The former woes did belong to the godly and wicked alike under both Antichrists, Turk and Pope, this only to the wicked. Now the cause of the heavenly rejoycing was in part, because the kingdomes of the world (which the adversaries had vio­lently taken into their possession, and as much as in them lay thrust out Christ) now returne to Christ; who (having de­stroyed his enemies) shall raigne alone, after which time Christ shall deliver up his Kingdom, (for now he rules by his word, Spirit, Sacraments, Ministery, as Mediatour—but then as God and one with the Father, for ever) of which see 1 Cor. 15. hereafter Antichrist and the wicked shall not rivall with him; but our Lord and Christ, that is, our Lord Christ Jesus alone with the Father and Spirit.

Vers. 16. Then those foure and twenty Elders which sate before God, &c.] Of which before, largly chap. 4.4. Here all the heavenly host shut up the third Vision with a song of tri­umph, humbly falling down (on their faces in the Vision; o­therwise they are not bodily in heaven) giving thanks to him that is, and was, and is to come, the Almighty (of which before chap. 1.8.) the cause is.

Vers. 17. Because thou hast taken to thee thy great power and hast raigned] Taken; that is, doest exercise thy great power, destroying all thine enemies, and delivering thy afflicted Spouse; blessing her with thy selfe, eternally in hea­ven.

Vers. 18. And the nations were angry, &c.] The heavenly host give this a reason why they rejoyce in the great judg­ment —because the Nations have sufficiently been angry and raged against thy Church (and to this purpose was that chap. 6. vers. 10. how long—? of which see the expo­sition.) 'Tis time therefore that thou raigne and be angry with them for ever. By Nations here I understand all ene­mies what ever; with whom the 24 Elders — desire Christ to be angry; in those words, thy wrath is come, or let thy wrath come.

And the time of the dead, &c.] Or the resurrection to wit, is come. But surely Christ revealed this to them in heaven, o­therwise 'tis very secret.

That they should be judged] There the righteous must be ac­quitted (however must appear before the tribunal) and the wicked be condemned.

That thou shouldest give reward unto thy servants the Pro­phets, &c.] To wit, of eternall life; a reward out of free gift not debt; so the Apostle; the wages of sin is death, but the gift of God is eternall life, Rom. 6. vers. last. And though God has promised, life eternall is not a debt; neither is God a debter, but to himself; but enough. The 24 Elders seem to make two sorts of people of them that were to be judged; some who were to be destroyed; others to be rewarded; these three sorts.

• 1 The Prophets (comprehending Patriarches, Apostles, Evangelists)
• 2. The Saints, to wit, Confessours, Martyrs, who opposed Antichrist.
• 3. The fearers of Gods name, com­prehending all other servants of God.

Great and small, &c.] All have the reward alike, and per­chance a like reward. So St. Paul seems to say; a crown of righteousnesse (sayes he) is laid up for me, and not only for me, but for all those that love his appearance. Because in another book I have touched this point, — and in [Page 86]this page; Ile name the choise proofes of each side, and shew the more probable opinion; 'Tis said, one is the glory of the Sun, another of the moon, 1 Cor. 15.41. and so shall be the resurrection; therefore one Saint in heaven is to outshine ano­ther. Answ. As Peter Martyr, fol. 579. there is nothing said of the glory of heaven; only as one star outshines another, so the bodies in the resurrection shall much differ in glory from them as they are now sowen in corruption. (as vers. 42. speaks) note, 'tis not said, so shall it be after the resurrection; (to wit, in heaven) but so is the resurrection, therefore that place proves nothing. Now to this place I annex that of Math. 22.30. on the other part. We our Saviour sayes, wee shall be like the Angels of God in heaven; now the Angels have but one and the same glory. But secondly, 'tis said every one must receive according as he has done in the body, 2 Cor. 5.10. and it shall be more tolerable for Sodom in the day of judgment then — now if there be differences in punish­ments, why not in rewards of glory?

Answ. Because punishments are for desert: rewards out of mercy, who has promised to give the last as to the first, even every one a penny, Matth. 20.13.13. Thirdly, but the An­gels differ in dignity (there be thrones, principalities—) therefore we shall perchance in glory; for we shall be like them. Answ. At the day of the resurrection (when we shall be like them) all those offices (which were for the use and ser­vice of the Saints and Church) shall be done away (as well as tongues which were for the building the Church, according to 1 Cor. 13.10.) so then all shall be alike.

Answ. 2. Archangel, and perchance these forequoted are different kindes; to which Christ doth not say we shall be like; now the Angels differ not. But I rather retain the first answer. Fourthly, in my fathers house Christ sayes are many mansions, Ioh. 14.2. Answ. Many, not divers; for all shall shine as the Sun, Mat. 13.43. Now nothing shines more, therefore all shal be ve­ry glorious; yet alike glorious. Thus that in Dan. 12.3. doubt­lesse is meant, for they that be wise are teachers in that place who instruct (as the Hebrew has it) and they that turne many to glory are Teachers too, now the same labourers are [Page 87]to have the same (not a differing) reward (every one his pen­ny) therefore Daniel says they shall shine as the firmament or heaven of stars (which is all one) not as the stars (among themselves) but gloriously as the stars. Fifthly, there is a greater and a lesse in the kingdome of heaven, Matth. 5.19. A ruler over ten cities, and a ruler over five, Luke 19.19. and tis said he that sows bountifully shall reap bountifully,—2 Cor. 9.6. therefore there be differences of reward. Answ. all these quoted places are to be applyed to the King­dome of grace, not of glory, and therefore prove nothing. The more carefully the Saints imploy their talent here below, the sooner they are preferred in the Church, and the greater the preferment. And the more one sows or gives to the Saints, the more temporal blessings God gives him, or the more grace; but enough. The more probable opinion is ea­sily discovered. Christ promises that all his shall be with him, and consequently partake of the same glory, and if the twelve Apostles shall sit upon thrones, so the twenty foure Elders do, nay all the Saints shall judge the world, 1 Cor. 6.2. and be glorified together, Rom, 8.17.

But enough for a digression. I hope no transgression. Ver. 19. And the Temple of God was opened in heaven, &c.] There is no Temple in heaven, but the Church triumphant is here meant; the opening it is the manifestation of its perfect glo­ry, which shall be after the day of judgement (of which Iohn was even now speaking) which is now hid and kept secret.

And the Ark of the Testament was seen] Meaning Christ, (for the Ark in the Temple typified him) who was formerly seen in earth, (in forme of a servant) but now, after the great day in perfect glory.

And there were lightnings, thundrings, voyces, &c.] Here is a Preparation to the fourth vision; and the lightnings—are the punishments to befal the wicked at the last day; God shall raine upon the wicked fire and brimstone, storme and tempest, Psal. 11.6. —these things signifie the conspiracy of the elements to take vengeance on the wicked, and may come litterally to passe at the last day.

CHAP. XII. Vision 4. Act. 1.

Vers. 1. And there was seen a great signe in heaven].

TO John in a vision, great in regard of the events.

A signe, to wit a woman clothed with the Sunne—] Some read it a wonder, because the woman was wonder­fully clothed and delivered. To omit the story of Eve and the serpent, and Mary with Christ persecuted by Herod, (which are here (as it were) represented) doubtlesse this wo­man is the Church, (for women as the Church are weak, de­pending on their husbands, fruitful—) she is in heaven, partly because she appeared so to John, also the Church hath both her original and conversation in heaven, This vision be­gins (as it were) of Christs birth.

Clothed with the Sunne] Because the Church is clothed with Christ who is the Sunne of righteousnesse; the Church then in the general shall be ever safe, Mat. 16. the gates of hell shall not prevail against her, yet particular Churches; as Co­rinth, Rome, — may erre and fall away as experience shews.

Having the Moon under her feet] By it is shewed the va­riable condition of the Church here below, sometimes shining in full light, sometimes scarcely to be seene; but rather here is noted the Churches despising and trampling underfoot all sub­lunary, vaine and perishing things, possessing Christ — by faith.

And a crowne of twelve starres on her head] She professeth the faith of the twelve Apostles (who are compared to bright starres) which is a crowne (as it were) to her head: thus the Church is a crowned Queen, and the faith an adorning.

Vers. 2. And she being with child, cryed, &c.] Alluding to women who beare not without paine, nor bring forth with­out sorrow, the Virgin Mary not excepted. See my Glimps of Christs love, page 16.—The Papists cannot tell how to [Page 89]beleeve that this place any way concerns the Virgin;—Wel, the Church cannot bring forth her fruit of Christ without cry­ing, labour, sorrow; the propagation of the Church ever was with great troubles, cares, cryes; thus Saint Paul travelled in birth with the Galatians, chap. 4.19. tyrants make the Chur­ches paine the greater.

Vers. 3. And there appeared another signe, a great Dragon, having seven heads, &c.] Because he is an old Serpent who has devoured other Serpents, and so becomes a Dragon.

Red] Notes his cruel, bloodthirsty nature, persecuting the Church. This Dragon is the Devil, ver. 9. the crowned heads of the Dragon are Kings, Emperours, Tyrants, as Herod, Nero, Do­mitian—for seven is taken for many. By hornes, strength is meant; by them Governours, Captaines—are meant, as Pilate, Festus—Now ten notes a great many; the Dragon differs from the Beast, chap. 13. (the description of each makes it appeare) yet this Dragon begot that Beast, and are some­what alike.

Vers. 4. And his taile drew the third part of the starres, &c.] Now followes the action of the Dragon; he by his taile, that is by cunning flattery and insinuation (for Dogs fawne with their tailes) drew or enticed many teachers of the Church (compared to starres) to leave their heavenly function, and to fall to humane traditions and earthly cares — yet I rather by the Dragons tail understand (under several tyrants) many & long persecutions (for the Dragons taile is his strength) wher­by many (at least seeming starres) fell to the worship of Sa­tan: Nay, some faithful teachers too, for a little season; here are things noted first, yet not many yeers after performed. Esay says, the Prophet that tels lyes is the tayle, chap. 9.15. Now perchance by Dragons taile, false-teachers and hereticks (as Arrius—) may be noted, who drew many from the faith. Now by this Dragons meanes that starre chap. 8.10. & chap. 9.1. fell to the earth, I mean the Romane starre and Arrius—

And the Dragon stood before the woman which was ready to be delivered, &c.] Like a hungry Wolfe before the fold to devoure the Sheep: Peter cals him a roaring Lyon (intima­ting [Page 90]his hungring after a prey, 1 Pet. 5.8.) First when Christ was literally born, he fought to devoure him by Herod (when the children suffered for him, before he for the children) and ever since he strives to devour Christ (the manchild) in his mem­bers, by Tyrants, Hereticks, Antichrist.

This Act answers to the first foure Seals concerning hor­ses, chap. 6. and to the Trumpet, concerning the fire mingled with blood, the burning mountain, the starre falling; con­taining the time from the birth of Christ, to the rising of Anti­christ. Now follows comfort in act the second, being answer­able to the fifth Seal, of the soules being under the Altar, chap. 6, 9. and to the Angel standing on sea and land, chap. 10.2.

Vers. 5. And she brought forth a manchilde, who was to rule all nations, &c.] The Sexe notes strength, thus Christ is the mighty God.

Who doth feed] that is, rule all nations with an iron rod. as Psal. 2. that is, with a powerful Scepter; the nations with an iron rod: but his People with his word, or as Psal. 53. in green pasture, as a shepheard, not a tyrant. Is the devil a dra­gon? So then remember Christ is that strong manchild, who by his power and iron rod defends himself in his members, whiles here below. Note by the womans bearing a son, many sonnes, nay multitudes of sons are signified, who first be­leeved.

And he was caught up unto God, &c.] Christ litterally and the Saints spiritually are caught up into heaven, that is de­fended and protected, and after death (as the witnesses) are caught up, or ascend to heaven out of the danger of the Dra­gon, his heads or horns.

Vers. 6. And the woman fled into the wildernesse; &c.] Here that is said to be done first, which was not done till after­ward; to wit, when the Dragon was cast to the earth, and the woman had wings, ver. 13. To which place I referre the Rea­der for the interpretation of this verse.

Vers. 7. And there was warre in heaven; &c.] After the manchilde was caught up to heaven, and before the scattering of the Church. John in the vision saw the warre in heaven, and [Page 91]it signifies how Christ ascending, overcame Satan, destroying his Kingdome bringing to the Saints eternal safety. Bright­man applies this to Constantines suppressing the enemies of Christianity, which in part may hold. But doubtlesse this war began before; Christ is Michael in this place, for the Angels can't be said to be any other Michaels: though perchance Iohn saw one Angel as Commander of the rest in the Vision. Christ and Satan fought in the temptation, bloody sweat, pas­sion (when our Michael overcame (as Sampson) by his death) but especialy by his resurrection and ascension (though the whole mystery of our salvation is here shadowed out) he de­stroyed the Dragon; and to this houre in some sense, the bat­tel from heaven lasts with the Dragon. This Vision was to comfort the Church in her miserable persecutions, seeing at last her Michael prevailed and she in him; now though in the Vision more Angels fought (noting perchance how all his members must fight against Satan) yet Christ doubtlesse trod the Winepresse alone, Isa 63.3.

Vers. 8. And prevailed not, &c.] Christ sits triumphing in heaven (and in his Church in great measure at this day) there­fore there is no room for Satan there. I beheld him as lightning fall from heaven, says Christ; the preaching of the Gospel, and Christs death cast him out and destroyed his Kingdome. Thus Christ entred the strong mans house (or kingdome) and spoi­led it, Matth. 12.29. perchance here is some allusion to Sa­tans first casting out of heaven.

Vers. 9. That old Serpent called the devil and Satan, &c.] he is called old, because of a long standing, even before the fall. A serpent because of his craftinesse and poyson of sin, wherewith he infects the nature of man. A divel, because an accuser and slanderer of the brethren (for so much the Greek word signifies;) Satan, because an adversary and hater of mankind.

Lastly, he is called the Seducer of the whole earth, &c.] for he hath deceived mankind generally; now this shews the great­nesse of the benefit obtained by the victory, since such an ene­my and his Angels, (whereof Baalzebub is Prince) should be spoyled, (signified by his being cast out of heaven in the [Page 92]Vision); How Christ by his birth and death spoyled Satan, see farther my quoted book. p, 48.

Vers. 10. And I heard a great voice in heaven, &c.] Here follows the Song of the Church. The great voice notes the multitude of rejoycers, and the greatnes of their joy. The cause, because the accuser is cast out; neither our sin, ill conscience, the law, nor Satan, can cast those out of favour who are in Christ Jesus. I mean, their former sinne and ill conscience, of which 1 John 3.20, If our heart condemne us, God is greater then our heart, and knows all things; if we can truly say we love the brethren to wit, as the preceding verses speak. Now con­cerning Satans accusing, see Iob 1. from vers. 7. forward. These things being easie to ver. 13 I passe them for brevity sake, with these notes,

• 1. The heavenly host call us brethren; the accuser of our brethren, a great dignity.
• 2. They rejoyce be­cause we shall not be accused; see their love to us, for Satans accusation could not hurt them, but us, who have not finished our warfare; but now by Christs victory there is no condem­nation to them that are in Christ Jesus, Rom. 8. Of which very largely see my Glimpse of Christs love, pag. 60, 67. Where the particulars, life, death,—are examined.
• 3. Christ manifested his love, power, salvation—when he drew us as a lost prey out of the Dragons jaws. Of which see the quoted book everywhere.
• 4. Though Satan cannot prevail with God by his accusation, yet he stirs up many adversaries in the world against us; therefore we should walk very carefully, for Satan is not dead, though overcome.
• 5. The blood of Christ is the cause or means of our victory; by the blood of the Lamb they overcome, (the Lamb and Michael you see are the same, by whose death, passion, resurrection, —the victory is obtained.)
• 6. Since Satan cannot prevail with God, but is cast out of heaven and the Church, hee'l domineer the more o­ver the nations, the inhabitants of the earth, by making them idolatrous, and bringing woes and miseries on them. Wo to the inhabiters of the earth.
• 7. Satans greatest malice is against the manchild, the Church and Saints (whose happinesse he en­vies) but hee'l play at smal game rather then sit out, disturb the earth rather then do no hurt.

This Prophecy concerns the [Page 93]times of Antichrists rising Anno Dom. 606. and after, when Satan by Antichrist and his Locusts troubled sea and land, Priests and people of Antichrists Church, known by the name of Inhabitants of the earth.

Vers. 13 And when the Dragon saw he was cast unto the earth, he persecuted the woman &c] Here the persecuting of the woman is renewed by the Dragon, notwithstanding the Church had got Constantine the Emperour (that man-child in some sense) to profect her: for his excessive bounty to the Church did much hurt (as I noted chap. 6. v. 7, 8. about the pale horse) by which meanes the venome of Pride, Ambition, Coveteousnesse, Luxury — was breathed into the Clergy, which ministred occasion of new persecution. Now also Arrrius (whose name is enough to tell the misery of that age) most beyond thought vexed the Church; here the Dra­gon persecuted the woman, for oft times the Emperours were Arrians.

Vers. 14. And to the woman were given two wings of a great Eagle &c.] The Church after her many battles with hereticks and Tyrants, obtained Constantine to defend her; but by means of that peace brought to the Church by Constantine many sins reigned in the Clergy, and the Church then began to take her flight into the Wildernesse; by that time Antichrist arose she was gotten thither, Anno 606. (for her flight was long, there­fore she is said to have Eagles wings, which Fowle flies longest and strongest) So that Church which formerly was the wo­man cloathed with Christ, having (as it were) a Crown of Apostolical faith to adorne her, is now fled into the Wilder­nesse; by it we are not to conceive any local flight, as into Ara­bia deserta, or the like: But the wildernesse here is opposed to heaven; now when the woman cast off the graces of Christ and his robes wherewith she was clad, and put on the whorish attire, she so altered her visage that she seemed not the same; thus she became invisible more and more; true there were many that feared God in every Age, but they as the Church in Elias time were contemned and invisible or unknown, rather keeping private in Families then publike in Congregations; Now (as we say in our proverbial speech of any thing that is [Page 94]confused (or unweeded or overgrown as a neglected gar­den—) it is a meere wildernesse; so) the Church by reason of her spiritual confusion is said to be a wildernesse, though formerly a chaste Virgin. Note the Popish Church hath ever been visible and flowrishing, but not this woman, therefore that Church is not this woman, for she became by little and little to live (as those seven thousand in Israel in the time of Idolatry) private and retired, hating the whore and her po­luted Garments, Doctrine, Worship, and wayes, (though she were perchance in the literal or local Rome, or that spiri­tual Wildernesse.)

Eagles wings] Note the power of her deliverance, for they have strong wings, not as a small bird—By wings then I understand not so much the two Testaments, by which she preserved her selfe, but an allusion to that foule who by her strong wings flies far and strongly out of danger; so the Church by faith flies toward heaven or out of danger into some private retiring place (like Elijahs) where she is to be spiritually fed, as he was literally.

A time, and times, and halfe a time] So Antichrist shall triumph not for ever, yet not a very small time neither, but a time, yea, and times, known to God, not to us. I conceive (as my Paraeus) by this time the same space is noted as formerly, to wit of 1260. yeares, which time is given to the reigne of An­tichrist. So this Antichristian Church of Rome succeeded in the roome of this chaste woman, who was fled into the wil­dernesse or gotten out of sight by that time he arose, and abode, and is to abide there till Antichrist leaves off treading down the holy City; God be thanked she hath been in some measure visible a good while, and Antichrists daies are partly expired; when their date is quite out, we doubtlesse shall see the woman much more glorious and visible; for the time of Antichrist reigning is her hiding; and as he decreases, she increases.

Thus we have heard of Romes corruption and invisibility in respect of her former lustre for the first three hundred yeares, which was by degrees, as the Eagle flyes, not at once, for the woman was a great while flying into the Wildernesse, even [Page 95]from a little after Constantine to Phocas the usurper who set up Antichrist. None (whether Church, Kingdome, or per­son) is corrupted at once, but by little and little.

Vers. 15. And the serpent cast out of his mouth water as a floud &c] This floud I understand not to be those Nations, Goths, Vandals, Almans—(who as a deluge came about this time to destroy the very name and faith of Christ, and to carry away the woman: nor by earth do I understand them (though their earthly religion swallowed up persecuti­on by embracing—Christianity) for this helped not the woman, but drove her farther into the Wildernesse: for the faith was most corrupted by Arrius and other damnable he­reticks when they embraced it, so they were for the most part Arrians, or Nestorians—) because John had treated of the Dragons persecuting the woman before, therefore here, by the floud I understand the most wretched heresies (now reign­ing) vomiting out of the Dragons mouth, for the Doctrine of the Gospel coming out of Gods mouth is compared to streames of water, Joh. 7.38. and so heresies may be well said to be a floud, considering their violence and impurity, for a floud washes the banks — and draws all corruption into it. Now in this Age was Arrius against the Son, Macedonius against the Holy Ghost, Nestorius against the truth of Christs Person.

Vers. 16. Yet the earth opened her mouth and swallowed up the floud, &c] Alluding to the old history of the earths swal­lowing up Corah and his Company, Num. 16. or to the earth swallowing up the floud which destroyed the World. In sum God used some extraordinary meanes to destroy this floud, by which the Dragon thought to destroy the rest of the wo­mans seed, that is, those retired righteous (of which I spake but now) who withdrew themselves from the Idolatry of Rome. These are described to be such as have the testimony or Gospel of Jesus, whereby (and the bloud of the Lamb) they are said to overcome, vers. 11. for the Gospel brings faith that laies hold on Christ, by which all the Saints over­come. Thus we have seen what a furious Creature the devill is against us, and how he makes use of his short time (which [Page 96]he knows is so, seeing the signes of the last times are fulfilled, and fulfilling;) this should teach us to make good use of out short time, which hastens as the weavers shuttle.

Vers 18. And I stood upon the sand of the sea] To wit, ready to behold the Beast arising out of the sea, as Chap. 13. or to denote the dangerous and sandy condition of the Age of Antichrists arising, able to destroy (if it were possible) the very elect. Mat. 24.24.

CHAP. XIII. Act. 3. Vision 4.

Vers. 1. And I saw a beast rise up out of the sea, &c].

THis Vision depends on vers. 17. of Chap. 12. as one with it, the act describes the Dragons war there mentioned, and Antichrists arising, mentioned Chap. 11.7. by the beasts ascending out of the bottomlesse pit, and agreeing with Dan. 7.8, 11. of the little horne speaking blasphemies, meaning Antiochus (or Antichrist himself) of whom Antiochus was a Type. Now it is usual in Scripture to set forth Empires by beasts, as Dan. 7. where the Assyrian, Persian, Grecian, Ro­man Empires are so described rising out of the sea, vers. 3. that is, out of Nations, Tongues, People over whom they reigne, and from whence they arise, answerable to Rev. 17.15. This beast arises out of the sea here, and out of the land, ver. 11. yet the same one according to the last verse; here is wis­dome to count the number of the beast (in the singular num­ber) and that because of Antichrists double forme, as King and Priest, having the sword of Paul, and key of Peter, as the whorish Church or queen, Chap. 18.7. 17.3. and false Pro­phet, Chap. 16.13. clothed with the spoiles of the Roman Empire, and pretended Vicarship of Christ, or as a Tyrant and seducer. Let then the Papists feigne an Antichrist to themselves to be begotten of a Jewish woman of the Tribe of Dan, by some evill spirit to reigne three yeares and an halfe, and to fulfill literally all things spoken Antichrist, in this [Page 97]Book, we have found the man sitting in the Temple of God, even for God—

Out of the sea] To wit the bottomlesse pit, out of which the Locusts came, chap 9 3. and chap. 11.7. out of which the beast ascended; yet John saw the beast arising out of the sea in the Vision, noting the Popes arising out of the sink of hell, by the meanes of Phocas the intruder; thus the Sea of Rome is the sea of the beast, or perchance that floud of the Dragon is the sea out of which Antichrist arose. Now though Coun­cils and Bishops of Rome condemned Arrius—yet through the Devils enticements they set up Antichrist as chiefe Priest and King of Bishops, (though for a long while the Bishops of Constantinople and Alexandria— were his Corrivals) Nay to that height by degrees he arose that he would not be present at any Easterne Council but by his Legates or Embas­sadours, lest the Emperour being present he should be forced to give him place.

Having seven heads and ten hornes, &c] This Beast is very like the Dragon, but that the Dragon wore his Crowns on his heads, this on his hornes; by hornes strength is noted, who these horne be, Rev. 17.9, 12. makes known, to wit, ten Kings, and the seven heads are seven Mountaines of Rome (for she was built upon so many) to which chapter I defer the in­terpretation of this place.

Blasphemy] The Beast will not weare his hornes himself, but his ten hornes or Vassal-Kings shall; on his own head is blasphemy, not openly written, yet plaine enough, for all his Religion and Doctrines are such against God and Christ.

Vers. 2. And the beast which I saw was like unto a Leo­pard &c. The word in Greek signifies a she-Leopard, which hath a speckled skin, and very odoriferous, swift, and sub­tile. Thus the Beast is something like a monster compounded of a Leopard, a Beare and Lyon. The Church of Antichrist is spotted as the Leopard, being a mingle-mangle of diverse Heresies, Superstitions, Idols, Traditions — consisting of several Orders, Sects, Clergy men; it is very odoriferous, full of the sweet smels of honour, riches—it is very swift, [Page 98]for after the world was perswaded that Rome was the seat of Peter, that sea of Rome quickly swallowed up all — it is craf­ty, so Antichrist is a false Prophet, full of cunning deceits, gaining home much riches by this meanes. Now hee is like a Beare in the feet; her feet are flat, large — by which the stability and firmenesse of Antichrists Kingdom is noted, this Creature hath sharpe nailes, which it fastens into the ground and so goes more firmly. Now these feet are the large grants of Emperours, Canons of Councils—

His mouth as the mouth of a Lyon] Now thus Antichrist roares in his Buls, Excommunications—and devoures very much as the Lyon; who knows not the devouring Inquisition of Spaine, and the covetous Clergy, forgiving any sin for money?

And the Dragon gave him power] All these things will I give thee, said he to Christ. Now all lawfull power is from God, but the Beasts is as his key, chap. 9. usurped and unlaw­ful; the Dragons power is his malice, deceit, power to hurt (God permitting.)

And his seat] Or throne. Satan is the Prince of this world, and the Pope his Vicegerent or Vicar.

And great authority] Thus Antichrists coming is after the working of Satan with all power and lying wonders.

Vers. 3. And I saw one of his heads were wounded to death &c] Here is the weakning of the beasts power treated of (under­stood by the Beasts head being wounded) which Brightman doth refer to the Barbarians (Goths, Vandals, Hunni, and the like) sacking Rome; for by the space of 42. yeare she was by them taken and spoiled, no lesse then five times, but the wound was healed by Belisarius and Narses (two famous Captaines) who drove the Barbarians out of Italy, and re­stored the Pope with enlarged dignities and power by com­mand of Justinian the Emperour; but in this sense the wound of the Beast is healed even before Antichrists rising which was not till after, to wit, at the reigne of Phocas who exalted Boniface the third to the Chaire; this wound therefore with my Pareus I refer to the great schisme of Popes, Anno 1378. wherewith the Papacy was afflicted more then 40. yeares [Page 99]when almost Antichrists kingdome was ruined, (this wound the Dragon (not enduring the Beasts pride) gave (God per­mitting) as a punishment;) for two or three Popes strove together for the Popedome, so that all was endangered; now also Jerom of Prague, and especially John Husse in Bohemia began to stir: two witnesses of the Gospel, which encreased the deadly wound: But the Council of Constance strove to be the beasts Chirurgion, causing the two witnesses to be burnt, displacing three Antipopes, confirming Martin 5. the Bohe­mian war in behalf of the witnesses (which opened the wound wider) is husht up upon termes, they being allowed their conscience in many things; now Luther and Melancthons preaching like a sword wounded; but now some Kings com­mand upon paine of fire and fagot men to obey the Beast; now many massacres healed the wound, and many notable Jesuites, as Cajetan, Faber, Staphylus—applyed their skil, who by writing, boldnesse, and craft, have been (with many others) the Popes best Physicians at all times; and our own dissentions (saies my Pareus,) have been as wine and oyle pow­red into the wound to heale it.

And all the earth wondered after the Beast] They wondered after the Beast, (I meane his followers) before he was woun­ded; but perchance the healing might encrease admiration; they wondered at the seat of Peter, at the keyes (though false,) at his power (though from Satan,) and even worship­ed the Beast as God.

The whole earth] Here observe

• 1 The admirers are men of the earth (not Saints.)
• 2. The admiration is general (their Catholick Church admires after him, meaning the Ro­mish.)

Vers. 4. And they worshipped the Dragon which gave power unto the Beast &c] To wonder thus after the Beast is to wor­ship the Dragon; for religious Worship and admiration (in this sense) is to be appropriated only to God, thou shalt worship the Lord thy God and him only — Deut. 6.13. Now it is to be feared (for it is certaine) these admirers give divine Worship to the Beast: for they say, Who can war with him? Who is like him? as if they had took up that of the [Page 100]Prophet, Who is like the Lord our God? Esa 40.18 or as Paul, Who hath resisted his will? Rom. 9 19. So who can war with the Beast? Thus he is called Antichrist, that is, against Christ, exalting himself above Kings, nay Angels, being called by some Jesuites, God upon earth. Now though the worship­pers excuse themselves when they worship Antichrist and his Images, Crucifixes — and say they worship God — I answer as Saint Paul, 1 Cor. 10.20, the things which the Gen­tiles sacrifice, they sacrifice to devils, not to God; yet I be­leeve they aime at God in their sacrifice. But enough.

Vers. 5. And to him was given a mouth speaking great things &c.] By the Dragon; for he gave him this power; now by his speaking great things and blasphemies, great blasphe­mies are understood as Antiochus in Dan. 7. did ver. 20. who afflicted the Jews, as Antichrist the Christians.

To do] That is to rage and destroy.

Forty and two months] Then the Beasts power is not abso­lute, God hath set him a time; by the 42. months the time of the Beasts treading down the holy City or Church is signified, as chap. 11. then the Beast shall rage but 216. yeares more: but last to the end.

Vers. 6. And he opened his mouth in blasphemy &c.] Cal­ling himself God upon earth, Christs Vicar, Peters succes­sor highest Priest, having the keyes of heaven alone — forgiving sins, and taking a was (as he teaches) iniquity from the world — his blasphemies against God, his Tabernacle, and them that dwell therein; against God: for he opposeth and exalteth himself against all that is called God (whether they be Judges (as Magistrates) or Angels, for they are cal­led Gods) or that is worshipped, shewing himself that he is God—sitting in the Temple, or insteed of a Temple, God and Oracle. Thus he arrogates to himself the name and worship of God; against his Tabernacle, that is, his Church, above whom he exalts himself as head and Lord thereof; or against the flesh of Christ (that Tabernacle of the Deity) whom he saies he can create with some few words in the Sa­crifice of the Masse; also he utters his blasphemies against the Office of Christ, boasting himself to be the greatest high [Page 101]Priest, when Christ is called but the great high Priest.

And them which dwell therein] His Tabernacle is chiefly his Church against whom the Beast blasphemes, not only a­gainst the Church and Saints on earth: but against the Saints and Angels in heaven; for he exalts himself above Angels; also obtrudes false worship upon the Saints and the Angels (the Inhabitants of heaven) for his own gaine sake, setting them over Towns and Cities, Horses, Hogs, as Tutelar gods, as the Heathens did.

Vers. 7. And it was given to him to make war with the Saints] Here is another usurpation of his power; this also is spoken of the little horne, Dan. 7.20. that Type of Anti­christ to which our Gospel-Daniel here alludes. This is the war spoken of chap. 11. with the two witnesses that is many (as is said) alluding to Moses and Aaron (who were instead of a thousand) this war is to last but 42. months, of which already. Note the Beasts swords (usurped) are two, secu­lar by Kings and Emperours, but Chiefly Ecclesiastical, by Buls, Excommunications, and hissing Sermons against the Saints, condemning them as Schismaticks and Hereticks. Now as here the Beasts rage lasted 42. months, so the little horne warred with the Saints till the Ancient of daies came, and judgement was given the Saints, Dan. 7. Now this is the last judgement. Note the Catholick state of the Beasts power, it was over all kindreds, tongues— these are the wonderers already spoken of vers. 3. remember Christs flock is a little flock.

Vers. 8. And all that dwell upon the earth shall worship him &c.] Here is a most comfortable restriction; the worshippers of the beast are not all (Christ hath his people) but Inhabitants of the earth, contradistinct to Saints, whose conversation is in heaven, & whose names are there written, being elected. Now if none of the Beasts worshippers have their names written in heaven, there is no salvation for them in the state they are in; God be thanked we follow not the Beast; this is one signe we are written in the Book of life, of the Lamb, because we were elected to life through him.

Slaine from the foundation of the world] To wit, in the [Page 102]eternal purpose of God, and by promise: that the seed of the woman should bruise the Serpents head. Thus the efficacy of Christs death was to the Fathers by faith, before his actuall slaying, typified out by the sacrifices.

Verse 9. hath been oft spoken of.

Vers. 10. He that leadeth into captivity shall go into captivi­ty] this may comfort the Godly; for Antichrist (though he lead his own worshippers to destruction, and domineer over the bodies of the Saints) yet he shall be led into captivity, by being cast into the lake of fire, chap. 19. in the mean time they need patience to conquer withall.

Vers. 11. And I beheld another beast coming &c.] Doubtlesse it was the same Beast, as is said, but cal­led another, because of another forme, See vers. 1.

Out of the earth] Here the original of the Beast is treated of, who came out of the bottomlesse pit before; now by his coming out of the earth is meant,

First, That this Beast is not so terrible as the sea monster be­fore spoken of; land beasts are more familiar to us.

Secondly, This notes the ignoble and earthly rise of the Beast; the Pope was but a poore Frier first, the Cardinals once but Deacons imployed about the burial of the dead of the City of Rome, though now fellows for Princes; but here perchance is noted how that muckle, trash, money—is that about which the Beast and his worshippers are most im­ployed, and which is the usuall cause of their arising and pre­ferment.

Having two hornes like a Lamb] You see the Beast seemes no way terrible; looks like a Lamb, like Christ, as if he were his Vicar, and servant of servants, yet in speech he is like the Dragon. Remember the Lamb had seven hornes chap 5.6. this Beast but two, because he hath not the true Lambs strength, nor his meeknesse and truth, for he speaks as the Dragon; by which we are to understand the Beasts false Doctrines, as Justification by works, Satisfactions — also his blasphemies against God, the Temple, and Saints, nay, and Scripture, saying it is so far true as it is confirmed by him and his Church — therefore this Beast is truly called a false [Page 103]Prophet chap. 16.13. teaching doctrines of devils.

Vers. 12. And he exerciseth all the power of the first Beast before him &c] Doubtlesse here Antichrist as a deceiver — is described. Now the whole series of Popes is here meant, who have usurpedly exercised the power of the Beast already mentioned; perchance the Cardinals arising may be here no­ted, who as a second Beast exercise the same mentioned pow­er of the former Beast, and that before him and by his autho­rity; but these are better comprehended under the notion of Locusts: otherwise this Beast might have been called another, yet the like (for that begot this) and yet arose after the other, for these Cardinals were once scarce Parish Priests, and in time are after the Pope; however the series of the Popes have made (and so have these Cardinals) the earth or the In­habitants thereof (in the forequoted sense) to worship the former wounded (but healed) Beast: that is, the Pope as a deceiver—here causeth himself to be worshipped as a secu­lar Prince: Or these Cardinals as a second Beast (yet in some sense the same with the former) cause the former Beast (or Pope) to be worshipped of all the admirers and wonderers: of which already.

Vers. 13. And doth great things, so that he maketh fire come down from heaven on the earth] Antichrist shall deceive (if it were possible) the very Elect. Wonders and miracles have ceased (the Church being built) and now they belong to An­tichrist, not to the Church of Christ. Now one of his great signs is:

He maketh fire to come down from heaven] Whether alluding to Elias or Satan in Job 1. it matters not;2 King 1. for certainly he would be accounted a man of God, though his working be after Satan. Now the Pope—does not literally do this, no more then the Disciples removed mountaines, yet they did very great things, and were the true Disciples, as the Pope is the Beast, although he literally bring not fire from heaven, since he does other great signs belonging to Antichrist; yet the Spirit is likened to fire, and so descended and lighted upon the Apostle; now the Pope takes upon him to give the Spirit in consecration and forgivenesse of sins; and as Satan [Page 104]destroyed Jobs sheep by fire, chap. 1. so this Beast destroyes Princes by thundering Excommunications.—

In the sight of men] That is openly.

Vers. 14. And deceiveth them that dwell upon the earth by those miracles which he had power to do &c] Thus Antichrist is a seducer, but not of Saints, but of the Inhabitants of the earth. Thus God punishes them that desire not, nor receive the truth to salvation; the Saints rely on Scripture, and with the Bereans examine all things, and so are not deceived; mi­racles must not prove the faith nor truth then in this Age. Now follows the grand Idolatry of Rome; his worshippers are commanded to make an Image (or Images, for that is the meaning of it) to the Beast, not of the beast, but of the Father, Son, Holy Spirit, Mary— so that the Beasts kingdom (you see) is a kingdom of Images or Idols; thus the Pope commanded his Worshippers to do.

Vers. 15. And he had power to give life to the Image of the Beast] Satan gives the Pope this power; thus though the first Bishop of Rome had his power from Christ (as also Aaron had from God) yet the Pope (now a beast) hath his usur­ped power (as also Caiphas) from Satan, by which the one condemned (or helped to forward it) Christ, the other Christians. But how can the Images speak? Why, remember the worshippers pray to them, sacrifice to them, confide in them, beleeve they help them—thus the Beast and his Locusts perswade the wonderers: so in some sense you see the Images have life — (as Bell and the Dragon had) they applying that to the Image which is in the party represented in some sense.

And cause that as many as will not worship the Image be slaine] This the Pope or Antichrist causeth. Babylons Law is universally to be observed by all Romanists, Whosoever will not fall down and worship the Image, let him—Dan 3.5, 6. Con­stantine the Pope caused John the Emperour of the Easts Ge­nerall to be slaine; and his Master the Emperour to be depo­sed because of this: viz. refusing and prohibiting the Image of the Beast to be worshipped.

Vers. 16. And he causeth all to receive a marke in their right [Page 105]hand or in their fore-heads.] Christ sealed his (as is said ch. 7.) now Antichrist imitates the marke is nothing but the con­fession and acknowledgment of the beast.

In the right hand] Meaning by oath, for lifting up the hand is meant, or swearing to obey the Pope, and openly professe his worship (meant by having the mark or character in their fore-head, as chap. 7. I have noted.) The laity adore the beast and worship the image, but there is a most strict tye (of oathes and vowes) laid upon the Clergy.

Vers. 17. And that none might buy and sell, but he that has the character of the beast, &c.] This is to be understood of a spirituall traffique. Now the Priests, Jesuits and Bishops (sworne vassals of Antichrist) are the only merchants to trade in the sea of Rome. None else may preach, sell the wares of Masses, absolutions—for it is a mony matter. Yet li­terally Martin the fifth in a Bull commanded, not so much as any commerce to be had with any that professed not them­selves servants to the Romish Church; that is, that had not the badge or mark of the beast.

Vers. 18. Here is wisedome, let him that hath understanding count the number of the beast, for 'tis the number of a man—] The character differs from the number of the beast; the former cheifly belongs to the Clergy by Oathes and speciall Vowes, the latter is more generall to all the laity to acknowledge the Kingdom and Religion of Antichrist; (for the character seems to look at the spirituall merchants specially) the holy Ghost propounds it as easie to find out this name, being but the number of a man, or for a man to reckon; then the find­ing it out, is commended for wisedom to stirre up people to reckon and search to find it. Now if John received the Re­velation in Hebrew, then the number must be in Hebrew, and this fits in,

For the beasts seate is Rome (of which more in its place.) Put Iohn writ in Greek. See then the word

The former our Iohn Fox found out; Ireneus 1400 years ago the latter. But since [Page 106]the Latine tongue was known much in Iohns time; perchance the Spirit might shew it to Iohn in that tongue of which they so boast, and have their prayers, m [...]sses — in it. Now the Pope commonly ascribes this name to himselfe,

Christs Vicar generall in earth. 666. The numerall letters of these names make up 666. I have examined the Papists ob­jections against Luthers name out of Pareus, but find their ob­jections nothing to the purpose. This name and the Popes practice according to every passage in this book concerning him, shew him to be Antichrist, that sits pretended head of the Church.

CHAP. XIV. Act 3. continued.

Vers. 1. And I looked, and loe a Lamb stood on Mount Sion..

CHIRST is the Lamb who stands as a watchman looking to the Churches safety. Mount Sion is the Church which cannot be quite removed, but stands fast for ever; for the gates of hell shall not prevaile against it; the Mount is high, so the Church is advanced many ways. The 144000. are the sealed ones chap. 7. Now Christ appears after the cruell beast, to shew he had not, nor should devour all; Christ had a Church of sealed ones (though the woman were (as it were) quite fled.) Thus Christ, as in the time of Elias, has his people before Luther, on mount Sion 144000. This standing on mount Sion belongs to all the time from Antichrist, or the beasts rising. Thus the latter part of the Act is comfort against the womans flight and the beasts arising.

Having his Fathers name written in their fore heads] His, to wit, the Lambs. Now as the beasts followers had their chara­cter, so Christ's have theirs, openly professing true Religion and separating from Idolatry.

Vers. 2. And I heard a voice from heaven] As chap. 7. v. 9. [Page 107]where a multitude clothed in white robs sing praises to God; so now the harpers, some of the same com­pany.

As the voice of many waters,] That is, of many Nations, Ch. 17.15. the waters are Nations, Tongues, People; who being redeemed by Christ, sing praises to him, (not as if these were the very Nations, or waters over whom the whore sitteth, of whose salvation I doubt.)

As it were the voice of thunder] Denoting the vehe­mency of the joy and praises of the blessed, compared to thunder.

And harpers, &c.] Where note here is mention made of two companies; these are a company of martyrs and profes­sours who dyed before Antichrists arising, and sing before the other company.

Vers. 3. Singing as it were a new song] To praise God, I perceive is great part of the joy of the heavenly inhabitants; a new song, is an excellent song. See chap. 5.9. expounded. Note that the 144000. are the remnant of the womans seed mentioned Chap. 12. who were to make war with the beast, Chap. 13. who were not as yet received into glory (for here some things are spoken of them, as if they were yet on earth, to wit, their docibility.)

Before the throne, and before the four beasts, and the Elders:] Then observe this voyce was in heaven, the voyce of the Church triumphant, though distinct from the Elders and beasts, they being the faithfull of the Jewish Church and of the Primitive Beleevers (as is observed already) these sing before the beasts and Elders who were in blisse before them. Note the hundred forty thousand are said to stand upon mount Sion; but when Antichrist arose; or thereabout.

And no man could learn that song, but the one hundred forty and four thousand which were brought from the earth.] Learning belongs to this life, not to heaven; Note the sealed ones are docible, the adopted are taught of God; they know only the mysteries of God, or the harpers song. The new song then being the serving and celebrating the name of God, is to be learned by Gods children, imperfectly here, perfectly hereafter. [Page 108]Note the harpers, beasts and 24 Elders are all before the throne, therefore partakers of the same glory, and all follow the Lamb, because redeemed from the earth, to wit, by the effica­cious blood of the Lamb.

Vers. 4. These are they who are not defiled with women, for they are Virgins, &c] Marriage does not defile (though Jerome was against it, extolling Virginity) being the means to keep men undefiled, and Gods own ordinance; these harpers were a very great multitude, who are called waters therefore; now 'tis improbable they should be all reall Virgins; but Virgins are those, not polluted, whether in wedlock or single life, who especially have not been defiled with spiritual fornication with the whorish woman, chap. 17.2. These are opposed to the in­habitants of the earth who are defiled; but the harpers are holy —and follow the Lamb, Christ.

Whether so ever he goes, &c] The servants of Antichrist wondred and followed the beast, chap. 13. these, the Lamb, and serve him night and day.

Hence observe (after the resurrection) there will be mo­tion in heaven; and now is, in its kinde.

Secondly, all the Saints are to be where Christ is according to his prayer, therefore all the Saints follow the Lamb a like —and pertake of equall glory; of which largly alrea­dy. These be the first fruits to God, that is holy; for so were the first fruits in the Law; and bought and redeemed from among men, so are all the Saints as well as these; there­fore this is but a priviledge common to all the Saints of heaven.

Vers. 5. And in their mouth was found no guile, for they are without spot before the throne of God.] To wit, now in heaven: for now they are without fault (having washed their robes (by faith) in the blood of the Lamb) before the throne, to wit, Gods Majesty in heaven; the being before the throne is the cause of their blisse.

Vers. 6. And I saw another Angel flee in the midst of heaven] An Angel for many Angels, who represent Preachers of the Gospel. And now another state of the Church is to be looked for: This Angel is conceived to be Wickliffe, Professour at [Page 109] Oxford who Anno 1371. preached the everlasting Gospel a­gainst Antichrist. He writ many volums; which came to other nations and people to read; to him many witnesses were raised suddainly.

Midst of heaven] shews the imperfection of the doctrine at first, not quite heavenly, nor quite earthly; men see not so clearly at first when Reformation begins.

Having an everlasting Gospel,] Because it cannot perish, but in Wickliffes successours continued. So the word sowed cannot returne in vaine; in a state it continues here, and in hea­ven for ever. 'Tis a folly for Antichrist to strive to sup­presse it.

To preach to the inhabitants of the earth, &c.] Sworne vas­sals to Antichrist. Therefore at first the successe could not be imagined to be great, for the task was very hard. The sub­stance of his preaching was, that God might have the glory, not the beast nor his image Because the houre of his judgement is come, to wit, of his giving understanding, grace and judg­ment of the truth: or rather because the day of the great judg­ment is at hand, of which anon.

Vers. 8. And another Angel followed, saying, with a loud voice, &c.] The rest of Vers. 7. being plain, I omit. This is con­ceived to be Luther to whom many witnesses were joy­ned.

Babylon the great City is fallen, it is fallen, &c.] That is, shall suddenly fall, and assuredly fall. Now the Caldean Babylon is not here meant, but that which then ruled over nations, 2. That which was to be the seat of Antichrist. 3. That de­filed all nations with fornications; but this was Rome plainly. Neither did heathenish. Rome ever make merchandise of souls; but Popish Rome, chap. 18.13. A most plain argu­ment, that not heathenish, but Popish Rome is here meant; also this Rome (I mean the whole Antichristian Church) has more kept the people of God in bondage, then heathenish Rome. But I speak to Beleevers; therefore will use no more arguments here; is fallen, twice said to note the certainty of it.

That great City,] To wit, Rome, or the Church of Rome; which in this Angels time began to fall in many places, as Ger­many, Saxony.

Because she made all nations drink] You see Rome is the mo­ther of spiritual whoredomes.

Of the wine of her fornication,] So called first, because Ido­latry is more pleasing to mans corrupt nature, then the true worship of God. 2 Because one may soon be drunken and o­vercome by it, 'tis a bewitching sin.

Of the wrath of her fornication] So called, because it brings Gods judgments and wrath.

Vers. 9. And the third Angel followed them, saying with a loud voyce, &c.] To wit the successours of Luther, as Bullinger, Calvin, Zanchius—who with a loud voyce, that is couragi­ously, forbad the worshipping of the beast upon pain of Gods wrath. As

Vers. 10. The same shall drink also] They that love the wine of Idolatry, must pledge in the wine of Gods wrath; without mixture, without allaying with water, that is, with­out mercy.

Of his indignation and anger] To wit, in the seven Vials, of which in order.

And hee shall bee tormented] This should dehort from Idolatry. The Verse being plain for brevity-sake I passe.

Vers. 11. And the smoake of their torment] To wit, the smoak of the fire of their torment, ascended; it seemes hell is below.

For ever and ever.] See Drexelius of eternity; Concerning the beast, Image, mark and name, is already spoken. Now to vers. 13. is easy and comfortable.

Vers. 13. Blessed from henceforth are the dead which dye in the Lord.] Not only from the houre of death, but from the preaching of the three Angels, for now Reformation teaches purgatory is a lye. Now men beleeve the truth, henceforth men die in the truth, in the Lord, & for the Lord; That is, for his cause (there is no salvation then to them that are not in Christ). Hence learn, is there such torments for Antichrist? Here then is good ground for the Saints patience a while under tryal. Are they blessed that depart in Christ? then death's not the end of all. The death of the body under tyrants, hurts not the soul [Page 111]of the Saints. Lastly, it is infinitely more comfortable dying since the Reformation (by the three Angels —) then in the days and Church of Popery; blessed be God; but enough till vers. 14.

Vers. 14. And I looked, and behold a white cloud] Behold the great day, and Christ on the cloud. Now the Saints shall (henceforth) be perfectly happie; and the good works of all their former life (which are said to follow them, not goe be­fore them, as the cause of glory) shall through mercy and grace crown them for ever. Yet perchance that verse may be taken thus, write, to wit for the Saints comfort, and as a thing remarkable; from henceforth blessed are the dead, to wit, since Reformation by the three Angels, for now purgatory-lyes are confounded; and men are taught to be presently happy after death, and are taught justifying faith which brings comfort at death; now men are taught works follow the workers to heaven, not to justifie, or save absolutely; yet they follow, for Christ out of mercy and promises annext to good works, will reward them with glory. This white cloud signifies Christs divine Majesty: for God because of his heavenly pow­er, is often in the Psalmes said to ride on the clouds. But here Christ comes according to his promise, Math 26.64. upon the clouds to judge the world; the clouds being his throne. Thus comes in Act fourth containing comforts for the godly, shewing the joyfull change of the Churches afflictions at the day of judgment.

Having a crown of gold upon his head, &c.] This notes Christs Kingly Majesty.

As the sharp reapers sickle in his hand] notes his judging and destroying the ungodly (as it were mowing them down) at the last day; for the sickle is to reap the ungodly.

Vers. 15. And another Angel came out of the temple] No­ting the desire of Angels and Saints at the last day to see the destruction of the wicked. Which Angel John in the Vision saw coming out of the temple, viz. heaven.

Thrust in thy sickle and reap,] Judging is the office of Christ, yet the Saints and Angels shall come with Christ, to waite on him, and approve his righteous sen­tence.

Thrust] Desiring Christ (not commanding) to do his office.

Because the time is come, &c.] To wit the time prefixed in the counsell of God to judge the world, which the Angels and Saints (noted by the Angel coming out of heaven) knew, be­cause they saw Christ on the clouds as on a throne; and the signes of the last day, fulfilling, and fulfilled.

To reap] To gather the good into heaven (the barne) the tares in bundles for the fire.

The harvest is ripe] The measure of the Churches miseries, and the sins of the wicked was full.

And he that late on the cloud thrust in his sickle on the earth, &c] Thus Christ fulfills the desire of the Saints, and reaps the earth, saying, come ye blessed: go ye cursed; thus the harvest is the end of the world, Matth. 13. The reapers are the Angels; yet Christ is said to do what they do, because they act by Christs authority.

Vers. 17. And another Angel came out of the temple which is in heaven, &c.] Heaven. Noting how Angels shall be rea­pers and gatherers of the vintage, (the wicked —) Yet perchance Christ is here meant, to whom power of the sickle or judging is only committed. Note all over this book severall persons come in acting as in some Comedy.

Vers. 18. And another Angel came out from the Altar, which had power over fire, &c.] In the Vision, that is, out of heaven from God. Yet Christ is the Altar, from whom, and by whose power the Angels act at the last day. This Angel (so all the Saints, as is noted Chap. 6.10. cry how long?) hastens the judge who is not slack to reap the earth, and gather the sowre wild grapes thereof; meaning the wicked; for the good grapes in Scripture and the vine are taken in a good sence; but the grapes of the earth (as the graps of Gomorrah) in a bad sense.

But why doth the Angel who has power over fire demand this?

Answ. Because God by the Angels will cast the wicked (or grapes) into hell fire; now the Angels have power over fire thus; to wit, by Christs command to burne the grapes, tares, [Page 113]wicked. Also perchance over particular elements.

Vers 19. And the Angel thrust in his sickle — and cast the Vine of the earth into the great Wine-presse] To wit, into hell. For as clusters are trodden in the wine-presse, so the reprobates in the lake of hell.

Vers. 20. And the Wine-presse was broken which was without the City] To wit, Heaven, of which City in 'its place, chap. 22.15.

And blood came out of the Wine-presse] Alluding to the blood of the grape called so in Scripture; Noting the bloody, that is, horrible punishments to befal the wicked in hel, that spiritual winepresse.

Ʋnto the horses bridles, &c] Innumerable multitudes of clusters are to be pressed of all the wicked from the Creation (which however shall be quickly done) that in the Vision the blood flowed a thousand six hundred furlongs, each furlong being a hundred twenty five paces, able to make a sea of blood. Now Christ uses no horses: but the blood in the Visi­on so streamed out as it would have run a great many miles for length (understood by furlongs) and reached the bridles of horses for depth, had there been any. Perchance alluding to Conquerours, who after a battel ride up in the blood of the slain, to view the enemy. Thus the Antichristian Tyrants rode to see the Martyrs die. Thus Christ triumphs over them.

CHAP. XVII. Vision 6. Act. 1.

Vers. 1. And there came one of the seven Angels which had the seven Vials, and talked with me, &c.].

EIther that Angel which poured out his Vial upon the seat of the beast, or the last who by his Vial raised the earth­quake to the destruction of all; and talked with me, saying, come hither; behold the readinesse of these ministring spirits, to do any good to the Saints, and with what joy they are im­ployed about things for our consolation; what familiarity be­tween them and the Saints, noted in that expression, he talked with me, saying, come hither.

And I will shew thee the damnation, &c.] not any longer nakedly describe the beast, but set forth plainly the beast and whore before thy eyes (yet in a vision).

The judgment] Not only the temporall upon the city, but eternall, of which anon.

Of the great whore that sitteth upon many waters] Not Jeza­bel, chap. 2. but doubtlesse Rome an insatiable strumpet. Now by whoredom, not common fornication is noted, for she is a City, but spirituall fornication, viz. apostacy from God, perfideousnesse, Idolatry. The true Church is Christs Bride and Spouse; he is married to her in faithfulnesse, righteousnesse, judgment, Hos. 2.19. and her Apostacy is spirituall fornica­tion and whoredom oft in Scripture. See Ezekiel 16.9, 25, 26.

Vers. 2. With whom the Kings (of the earth to wit) commit­ted fornication.] She enticeth them, pretending her being the only Catholique Church and Spouse of Christ, to receive her superstition and Idol-worship; bewitching them as Dalilah did Sampson, so that they have made themselves and kingdoms tributaries and slaves to this whore of Rome.

Not only Kings but inhabitants of the earth] Sworne vassals of Antichrist, and enemies of the Gospel commit this fornica­tion with a whore. None of the Saints (whose names are [Page 127]written in heaven) are finally thus overtaken. 'Tis compared to wine,

• 1, Because of its specious pretences of holinesse.
• 2. Because it bewitches and besots mans corrupt nature, and even makes him drunk of the waters in vers. 15. Wine is sweet but proves deceitfull: So Idolatry is to mans corrupt na­ture, but brings wrath and judgment at last.

Now the Act begins.

Vers. 3. And he led me away in the Spirit] John then was not in one continued extasy, but severall times in the Spirit; neither saw he all in one place, but formerly in heaven, now in the wildernesse, the fittest place to see a Church that was a wilder­nesse. Formerly Iohn saw a chast matron in heaven clothed with the Sun; now a whorish woman riding upon a beast in the wildernesse. Behold he talked that of succession of most venerable Popes, called a whorish woman in the wilder­nesse!

And I saw a woman sitting upon a Scarlet coloured beast, &c.] It is much, women usually are afraid of cruel beasts, but this woman rides on one. The woman signifies the Church, as is noted chap. 12. v 1. the whorish woman notes the adulterous Church, her scarlet notes her Kingly, Majestick power, giving laws to all: for Kings and Emperours weare scarlet. The Beast is the Empire of Rome, with whose spoils she is adorned. Thus as a whore she is an adulterous Church, having usurped pow­er, as a Beast or Monarch she hath a temporal sword, and com­mand, as is noted, chap. 13. yet but one Antichrist.

Full of blasphemies] Or blasphemous doctrines. See chap. 13.6. against God, his Tabernacle, and them that dwell therein.

Having seven heads and ten horns] So tis the same breast or Antichrist, chap. 13. who had seven heads and ten hornes, ver. 1. deceiving the men of the earth as this doth, ver. 2. by which I oft noted Antichristian vassals are meant; of the heads and hornes anon.

Vers. 4. And she was arrayed in purple] The Beast was in scarlet; so they be alike yet attired, both in scarlet and purple. It followes.

And decked with gold, precious stones and pearles] Noting the riches and pride of the Roman Church, which are to be seen in her Churches, Altars, Idols, Robes, Palaces; or noting how her attire is like a Queen as she boasts her self to be, chap. 18. v. 7. I sit a Queen. Thus as some reall whore, she adornes her self to entice her lovers to fornication. This also her scar­let and wine (one being delightsome, the other pleasing and sweet) note; for under most specious pretences of being the Catholique most holy Church, Christs Spouse and Peters seat, she bewitcheth the Kings of the earth, and Inhabitants thereof.

And had a golden cup in her hand] Read the description of the whore in Prov. 7. By this cup all Romes glorious pretences are meant to entice people; as that her Orders, Sacraments, Ministers, succession are only right; That she is the Queen of Churches, the Pope the father of fathers, and only cheif shep­herd —out of this cup (which John saw in the Vision) she makes the Kings of the earth drink.

Full of abominations, &c.] Gold without, but filthinesse and poyson within; fair in pretences, wicked and adulterous in practice. This is not heathenish Rome, for she enticed none, —but served the gods of all nations; but Popish Rome with whom even all Kingdomes have once committed forni­cation.

Vers. 5. And upon her fore-head a name written] In the Vision; It notes how openly this whorish woman shews her self to be another Babylon, but in a mystery.

A mystery, that great Babylon] So Rome in a mystery is Egypt, Hierusalem, Sodom, chap. 11. and now Babylon, keeping the inhabitants of the earth in spirituall bondage. Indeed all Romes religion is mysterious, full of mysteries; openly the Pope cals himself Christs Vicar, and the Church of Rome Christs Spouse; mystically hee's Antichrist, and she the whorish wo­man.

The mother of fornication] Rome brags of her being the mo­ther of Churches, but indeed she is the mother of Idolatry or spirituall fornication; For all abominations that ever were in the Christian world came from Rome. You heard before of [Page 129]a chast Matron, the mother of the Martyrs and man-child; now of the mother of fornication and whoredoms. Thus as open­ly, (as if it were written in her forehead) yet in a mystery doth Rome shew her self to be the spouse of Antichrist, and the mo­ther of fornication, another Babylon. —

Vers. 6. I saw the woman drunken with the blood of Saints] Either full of blood which she had shed (as the book of Mar­tyrs can testifie.) See chap. 11. (of the witnesses) so that she even raged and was drunken as one with wine, or because as one drunk, she shall not be sensible of many of her judg­ments.

And of the Saints and Martyrs of Jesus] Their blood she shed by warring against them, chap. 13. for whom Christ out of love shed his; no wonder then a judgment follows for this and her fornication, chap. 16.6. The blood of the Saints and Prophets is said to be shed also; the word Prophet is there to be taken for a teacher; as Prophecy is for teaching, chap. 11. the Witnesses shall Prophecy, else Antichrist came not neer the time of Prophets. Severall Massacres prove this point, and what is said, chap. 11. and 13. of her burning the Witnesses and warring with the Saints. Now Iohn in the Vision sees the woman drunken with blood; because by her means, instigation and doctrine, Kings have raged against the people of God. Heathenish Rome did thus against the Saints openly, but Anti­christ in the mystery only; whose rage agrees with the time spoken of; so doth not heathenish Rome.

And when I saw her I wondred, &c.] To see a whorish wo­man upon a beast, so strangly attired, &c. for otherwise he had seen the beast before. c. 13.

Vers. 7. And the Angel said to me, wherefore didst thou mar­vell? &c.] The Angel observing Iohns desire by his counte­nance to know the meaning of his sight, doth of his own accord open to him the mystery, saying, I will tell thee. —

Vers. 8. The beast which thou sawest, was, and is not,] To the Beast the Angel ascribes four states according to times.

Was] Or has been, viz. formerly in Monarchicall power in [Page 130]Kings, Consuls, Dictators and the like; for thus the Beast had been when Rome was governed by these, for the Pope by force took this power to himself by degrees, and now reignes as an Emperour or King; thus something of the Beast had been, to wit, the secular power, which he made more his own after­wards.

And is not] In the time of the Revelation, when the poor Bishops of Rome dream't not of any Monarchicall power, but suffered martyrdome under it 300 years.

And is to ascend out of the bottomlesse pit,] To wit, when Boniface the third invaded the Ecclesiasticall Monarchy, Anno 606. See chap. 9. v. 1. of the bottomlesse pit, and chap. 11. expounded vers. 3. of Antichrists time of arising Stephen the second also laid hold on the secular power 649 years from this Prophecy; Thrusting the Greek Emperours out of Italy, depriving the French King Helderick of his Kingdom, admitting Pipin (to whom he gave the Kingdom of France) to kisse his feet. Thus the Beast arose out of the bottomlesse pit by degrees.

Out of the bottomlesse pit, &c.] The Beast may be said to come from hell, because his working is after the working of Satan. Hell is said to have no bottome, because none ever re­turne thence, but are as it were continually sinking into mi­sery.

And shall go into perdition] Here the last state of the Beast is treated of. The Antichristian Church decreases dayly and suddainly will arrive at the Armegeddon of destru­ction.

And they that dwell upon the earth shall wonder] As is ex­pounded chap. 13.4▪ 8. none of the Saints, who were elected before the foundation of the earth in Christ to glory, whom it is impossible to deceive, Matth. 24.24. the non-elected are in miserable condition.

Beholding the Beast which was] Before Iohns time in Kings, Consuls — who are fallen a sleep. vers. 10,

And is not] Because Roman Bishops in Iohns time had not usurped (not dream't) of any great power.

And yet is] In respect of the imperiall power of Caesars then (which the Popes should usurpe) when Iohn was alive.

Vers. 9. Here is the minde having wisdome] In the things that remaine to be expounded touching the heads and hornes greater mysteries lye did then ordinary, which are above mans reach or wisdeom; Therefore the Angel somewhat explaines it to Iohn, stirring up our attention and desire, lest we be sloth­full in knowing and shunning the Beast.

The seven heads are seven mountains] That is, signify seven mountains; as the Rock was Christ, that is, signified Christ.

On which the woman sitteth] To wit, the whorish woman or great City, vers. 18. or Rome, seated on seven hils (as every man knows) one mountain is called Capitolinus, 2 Palatinus 3 Caelius, 4 Aventinus, 5 Aesquilinus, 6 Viminalis, 7 Quirinalis of which see Mr. Godwin in his Roman Antiquit. Quest. Why did, not Christ by the Angel plainly name Rome? Because men should the more study to find out the mystery; also if the An­tichristians had been plainly named, perchance they would have (in rage) burnt the Prophecy, and many more inconveniences would have followed. The Jesuits begin to say this is Rome, yet heathenish Rome as under heathenish Kings and Emperours; but 'tis plain Iohn speaks of things to come, of Rome as it was to be Antichrists seat, not the Emperours then,

Ʋpon which the woman sitteth] She sits upon waters, vers. 1. as commanding people, tongues, nations called waters, ver. 15. upon the Beast or Roman Empire, as commanding and ruling the Empire, for sitting notes Dominion upon the mountains, as Antichrists dwelling place and seat; now thus the Pope sits even in Antichrists seat: therefore hee's Antichrist.

Vers. 10. And there are seven Kings] That is, governments (at Rome) where the seven mountains were, as is most remarkable; to wit, by Kings, Consuls, Dictators, Decemvirs (which lasted but two years) Tribunes, Emperors, Popes. Now no Kingdome can shew such seven mountains and seven Kings, but this Rome the now seat of Antichrist.

Five are fallen] To wit, the former five now reckoned.

One is] To wit, Emperours, Domitian then raigned who banished Iohn.

One is not yet come] To wit, the Pope; for though there was a Bishop of Rome then, yet he did not Lord it, or use a­ny Papal jurisdiction; thus Brightman; but according to him the seventh must be Antichrist, being however but part of the eighth, as will appear; the seventh is the Government by Constantine and Christian Emperours, for now the face of the Empire began to be new, and another in some sense; for he left the mountains of Rome and went to the East, to wit, By­zantium, calling it after his own name, Constantinople, or the City of Constantine. Thus he remained a short time, to wit, at Rome; the ninteenth yeer of his reign, departing thence to Byzantium; neither in some sense did the seventh Govern­ment continue long, being swallowed up by Popes in the West, and Turks in the East.

Vers. 11. The Beast that was, and is not, even he is the eighth] The seventh was but part of him, Constantine and his succes­sors removing from Rome; the Popes (seeing the Emperours even weary by reason of warres and incursion of Barbarians) began to begge, and after to usurpe Kingly authority at Rome, which was the old seat of the Empire.

Thus the Beast that was] In Johns time in Monarchical pow­er of five Kings.

And is not] Neither an Ecclesiastical nor secular Monarch in Johns time, to wit, in the Pope.

Even he is the eighth] To wit, regiment consisting of an Ecclesiastical and Civil Monarchy, as Priest and Caesar.

And is of the seven] Heads, to wit, or Kings, borrowing power of them; he is not one of the seven heads; but of them, as exercising himself all the power that had been in the seven Kings or Governments (whether Priestly, as the Romane Emperours had done (for they were called after Augustus, the greatest Priests) or Kingly.) Thus the seventh King was not Antichrist, but the Christian Emperours, who made way many wayes for him.

And goeth into perdition] He hath been going apace a good while, ever since the Witnesses began chap. 11. to prophecy, and will suddenly arrive at his Armegeddon.

Verse 12. And the ten horns which thou sawest are ten Kings] Horns are not the heads, but something of the heads. Now as these horns grew out of the heads in the text; so those Kings (whether more or lesse it matters not, for by ten many are understood) who receive power with the beast in one houre, and afterwards hate the Whore, are those who sprang out of the seventh Beast, or Christian Caesars and Em­perours, in place of whom succeeded the Emperour and seve­ral kings of the West, as Spaine —and her King — The beast then, though he devoured the seventh head, yet he exercises all his authority under the name of Christs Vicar and general Bishop, suffering the Emperour to keep the name.

Who have received no kingdome yet] To wit, when John writ the Revelation, but since.

But receive power] That is shall receive power.

One houre with the Beast] Though God be the doner of Kingdomes, yet these ten Kings through the wicked means of the Beast obtained their Kingdomes; for his rashnesse translated the Greek Empire unto the French: but God by his secret just working ordered it (as in the translation of the ten tribes, 1 Kings 12.24.)

With the Beast or from the Beast] For here the spirit seems to point at the Popes creating Kings, Emperours, as Leo did. These Kings then raigned by the Popes favour.

As Kings] Noting their dependency on the Pope, whose vassals they are, holding their kingdomes as farmes from him, having the name of Kings though it may be well said in all the Popish dominious Antichrist only reigns, whom these Kings obey rather then reign.

One houre] That is, as they received the faith by degrees, (for they were Barbarians who received these Kingdomes, which belonged once to the Christian Emperours,) so they raigned accordingly with the Beast, or the successours of the Beast: by one houre, a strict time is not noted. England, France, Spaine, Germany, — by degrees raigned with the Pope, and by his leave being once all Papistical (one houre.)

Vers. 13. These have one mind] All had their kingdomes [Page 135]in some sense from the Beast, offering up their kingdomes to be ruled spiritually by him, acknowledging his supremacy, (for the defence of which, our witty (otherwise) Sir Thomas Moor lost his head in England) & had one mind; all Popelings to be of one mind is not commendable, but only in thee truth. Thus even at onetime all the Kingdoms of the West compared to horns (be­cause springing out of the seventh head of Christian Empe­rours) either received their power from the Beast, as tributa­ries really, or acknowledged his superiority.

Having all one mind] Nay, and prayed all in one tongue, viz. the Latine. Though these Kings might have private dif­ferences among themselves, yet when the Popes matters were a foot, they wonderfully agreed in the prosecution of them.

Giving him their power] Help and Aid to advance Idolatry and Superstition. Here observe how these inhabiters of the earth wondred after the Beast, as chapt. 13. Admiring and Reverencing the Popes, and Idolatry of Rome.

Vers. 14. These shall make warre with the Lamb] They by consequence make warre with Christ, who defend the false Vicar of Christ, and his Idol-worship. This warre the Kings began with the Lamb, as soon as they received their king­domes, above eight hundred years, and shall be most cruelly prosecuted by the Kings of the earth gathered to Armageddon, by the enticement of the three impure spirits, after the spiri­tual Euphrates of Rome is diverted by Christian Kings and States; observe then, many of these ten Kings shall give out.

Being overcome by the Lamb] Convinced by the truth; and hate the whore; the rest shall with the kings of the earth con­tinue the warre against the Lamb till the last day.

Yet he shall oveecome them] Not only finally then, but be­fore (even before the ten Kings gave out) partly by the word, gaining and winning ground; Partly by the couragious suffe­rings of the Martyrs. For the Leader is Lord of Lords,—they that are Partners in the fight, are 1. Elect. 2. Called. 3. Faith­ful, therefore through Christ Conquerours.—

Christ being God and King of Kings, is sure enough to con­quer [Page 134]Kings and Kingdomes; the house of Saul decreases, and the Kingdome of our David increaseth daily.

Vers. 15. And he said to me, the Waters which thou sawest where the woman sitteth, are People, Nations, Multitudes—] That is, they represent People, Nations,—thus the Chaldae­an army, Jerem. 47.2. is called the Waters of the North. Wa­ters are raging and unconstant, so are People and multitudes; Rome in Johns time had many nations under her, so hath the whore now, and had more when Antichrist was at the highest.

Vers. 16. And the ten horns which thou sawest upon the Beast, &c.] Meaning ten Kings of the West, of which already, shall hate the whore. (when God shall put it into their hearts) The occasion of these horns of the Beasts hating the Beast and Whore, was the Lambs victory, convincing them of the truth. God be thanked all kingdomes (Spain and Italy excepted,) more or lesse, hate the whore and oppose Idolatry.

Shall make her desolate] By leaving the great City, and with their Kingdomes and Dominions turn to Christ.

And make her naked] Detect her abominations by confessi­on, writing, and keeping back her gold, riches, pearle, &c. that should adorn her.

And shall eat her flesh] Her flesh here, is her annuities, rich­es, rents, possessions, (wherewith she was fatted) which they shall imploy upon their own territories, Churches, and several better uses.

And shall burn her with fire] Rome, to wit, the nest of An­tichrist and whorish Seat; So that the Pope shall flie to some of the Kings of the earth for shelter, (as the Spaniard per­chance, who may be called one of the Kings of the earth, con­tradistinct to the Kings of the East, and may joyn with the other named Kings of the earth to his destruction) now Antichrist is not thus to be quite ruined though his Palace be, but in the suc­cession of Popes shall live some where or other till Christs coming to judgement, 2 Thes. 2.8. whose brightnesse shall destroy him, and the remaining Kings of the earth.

Vers. 17. For God hath put it into the Kings hearts] They [Page 136]were ready enough else to have continued in idolatry with An­tichrist, so that God must have the glory. Here England, Ger­many in part, Scotland, Swethland, and other places recovered from Antichrist, and hating him, may be thought on, once of the ten Kings.

Obj. What is putting into their heart? and how it is done?

Answ. God moves the heart of them by his divine coope­rating spirit effectually, so that it cannot but act, yet leaves it free, because the divine determination hinders not the judge­ment of reason about choosing or refusing; note

God put it into their hearts, first to do his will or pleasure in executing his mind for the Beast, as chap. 13. to agree and give their Kingdome to the Beast, (of which largely, vers. 13. of this chapter) fighting with their might for his spiritual Em­pire.

Ʋntill the Words of God were fulfilled] That is, his decree touching the rising of Antichrist in this book, and in the A­postles often. Now he hath altered their minds, convinced their consciences, and they do his Will in executing his judge­ments upon the Whore, after she was at the height, and the Word of God was fulfilled, that Antichrist should sit in the Temple of God or in the Church for God and oracle, and after the Worshippers had admired after the Beast. The Lord put it into more of their hearts to their salvation. Amen.

Ver. 8. And the woman which thou sawst is that great City, which reigneth over the Kings of the earth] To wit, Rome: for no other city in Johns time (mark it) had dominion over the Kings of the earth (to whom they were tributary) but Rome. And thus the Church of Rome at her height held all and ruled all, either by the sword or under pretence of Religion; note God by his revealed Will (grace coworking) put it into these kings hearts to fulfil his will; formerly God put it into their hearts to do his will in serving the Whore. The action and motion materially is from God always, the forme or ob­liquity of the action is from Satan and mans corrupt nature, in which, and by which God hath a secret working and end.

If a man ride well upon a lame horse, the going or action is good as from the man, the lamenesse is from the horse; so the action in the Kings (when they were for the Whore) is from God, the lameness and pravity of it (serving the Whore) is from their corruption; by which however God wrought his pleasure.

The summe is, the Angels, or Preachers and Kings shall di­vert Euphrates of Rome (the Preachers noted by Angels ha­ving made Rome weak in part and odious before;) then the three unclean spirits gather the Kings of the earth to helpe her, but her former Vassals shall many of them hate her, and burne Rome; yet the Pope with the Kings that are left shall be gathered to battle against Christ and these converted ones; but the bloody feild of Armageddon, or the day of judgment shall overtake them —

CHAP. XVIII. The sixth Vision continued. Act 2.

Vers. 1. After these things, I saw another Angel come down from heaven]

TO wit, after the sight of the woman upon the Beast. another Angel] for this book is as a Trage-comedy, where several persons come in as Actors; here Angels signi­fie no Preachers (as formerly the Angels bid) but are real An­gels (one perchance Christ) publishing future events to John; they come from heaven, and so do the judgments upon Baby­lon.

Having great power] All the Angels are great in power; how great in power is God then, whose servants these are? it notes the greatnesse of the matter in hand, to wit, great Romes overthrow, who is not invincible.

And the earth was lightned with his glory] This notes that he was a glorious messenger from heaven. 2. That the judge­ment [Page 138]of Rome shall be publike and open.

Vers. 2. He cryed with a loud voyce, saying.] It notes,

• 1. That the inhabitants of the earth, and worshippers of the Beast shall not plead ignorance: for so the Gospel hath long cryed down Rome and threatned her destruction.
• 2. It notes the stupidity of Rome lying in pleasure, though her judgments were at door.

Babylon is fallen, is fallen, &c.] As in Esay 21.9. concern­ing the literal Babylon, it notes the certainty of its destructi­on, therefore 'tis doubled. The Angel chap. 14.8. who pro­claimed its ruine, did it as a Preacher, by the Gospel battering that spiritual City which about Luthers time began to decay and decrease in honour and greatnesse. Here the destruction of the City of Rome is foretold by a heavenly Herauld, be­cause she rejected the former warning, the Gospel-truth; and killed the witnesses,—this Babylon is Rome, having seven heads or governments, sitting on seven mountains, making drunk the Kings of the earth with her fornication, being the seate of Antichrist, and which in Johns time ruled over Na­tions.

And is become the habitation of Devils] See Esay 13.16. to 22. or of Satyrs; it was formerly Satans dwelling place, being a Kingdome of Idolatry and Antichrists seat; but now this notes its utter desolation as that place of Esay shews. This Angels Proclamation belongs to the time a little before Romes destruction, and is not yet come.

And the hold of every foule spirit] Noting the apparitions of Devils to be there after its destruction; not only Fairies and Satyrs.

And cage of every unclean and hateful bird] As Kites, Owles, Vultures, Ravens—This notes the utter desolation of Rome and her stately Palaces and Temples before the end of all things; for Satyrs and Devils appear in Deserts and wild places, and these birds inhabit ruinous Towns and Castles, such as Rome must be, and a just punishment upon her Idols and Temples; hell is the Devils hold properly, so that this shall be a fearful place, where the Pope, Cardinals, Bishops and Clergy sinned and feasted luxuriously, now Devils shall dance commonly.

Vers. 3. For they have drunk of the wine of the wrath of her fornication, &c.] All Nations have, that is, many Nati­ons, all Christendom and more. Now here spiritual fornica­tion is meant, because she is a City, chap. 17. vers. last, with whom the Kings here mentioned, could not commit literal fornication; 'tis called wine, because pleasing to corrupt na­ture (as all sin, all heresie is) and enticing, overtaking one as wine unawares; called wrath, because it causeth Gods wrath. So here is the true reason of Romes desolation, her damnable Idolatry, so that the place is justly punished for the sin com­mitted therein.

And the Merchants of the earth] To wit, Cardinals, Bi­shops and the like, who only have leave to trade in holy wares of Masses, Indulgences, Pardons, Peter-pence, spiritual riches and soules of men, vers. 13. (which old Rome never traded with.)

Are waxen rich] By most unlawful means (which brings a judgment) as spiritual whordom, damnable Idolatry & deceit; thus heaping up riches, living by this means delicately, luxuri­ously, dishonestly; for by this means these spiritual Merchants (called Princes of the earth, vers. 23.) could buy any tempo­ral merchandise of common Merchants.

Now certainly all things are vendible at Rome, any sin to be forgiven for money by the spiritual Merchants.

Vers. 4. And I heard another voice, saying,—come out of her my people, that ye be not partakers of her sins, &c.] So Jerem. 51.6. & 45.

• 1. Here is commission to separate from Rome (in heart and bodily) and any thing that is Antichristian.
• 2. God hath and ever had a people in Babylon (though at least) spirituall captives, yet elected and to be saved.
• 3. The means of salvation is to be laid hold on, and to flie to the Word and Christ; to wit, out of Babylon.
• 4. If we partake not of the sins of Babylon, nor of her punishments shall we (lest we partake of her sins and of her plagues).
• 5. Because our corrupt natures are easily enticed to sin, fly out of her.

In­deed travellers (who really are not for Rome) must uncover the head and bow the knee by force at Masses—which is too much connivence, even adoration; therefore be not there, [Page 140]fly out of Babylon, lest God be angry, and ye partake of her plagues.

Vers. 5. And her sins have reached unto heaven] Abels blood, and the Sodomites sins called to heaven (in a meta­phor) for vengeance. Sin is of a crying nature, especially spi­ritual whoredom, noted by her sins, being of a more wicked and heinous nature then ordinary.

And God hath remembred her iniquities] Fully to punish them; otherwise God remembred Rome before, though he for many reasons forbore her. The Jesuites confesse that Rome shall be wasted by ten Kings before the coming of Antichrist; pray examine why she is to be wasted? because of her Idolatry—therefore Antichrist that causes men to commit (by counsel from the Dragon) this great abomination is come. O Jesuites, see, the cause of your Cities ruine is your beloved Idolatry and Fornication.

Ver. 6. Reward her even as she hath rewarded you] reward to sin is due, which the godly shall in time see done to Rome when she is wasted; at what time they are bid to reward her (that is, to rejoyce at her punishment, being Christs great ene­my, for they are not to reward her otherwise; neither need they, for God is said to have done it in her overthrow by the Angel before the godly are bid to reward her or rejoyce.) The Saints approving Christs judgement at the last day is called their judging the world: So the godly's rejoycing here is called their rewarding Babylon.

Reward yee] Ye of the ten Kings who are converted and against Rome, ye Preachers also teach that she is to be rewar­ded (so private revenge is not here thought on.)

And give her double according to her works &c.] That is a very sore and sufficient reward of punishment, for so the word double is used, Esay 40. vers. 2. comfort Jerusalem (to wit, after her captivity) because I have rewarded her double for her sin, that is, abundantly, enough; thus Rome is to be rewar­ded, yet according to her works; as she hath afflicted the Saints, so she shall be sorely afflicted; the Lord remembers his peoples miseries and tormentors, to return both double, the one of joy, the other of punishment. O Ireland how canst thou escape?

Vers. 7. How much she hath glorified her self and lived in plea­sure, &c.] Saying, she was Christs only Spouse, the Catholique Church, the Apostolique Sea, the Pope Christs Vicar, con­demning all the Saints for Hereticks; calling her self the head of all Churches, a Queen—by so much sorer punish­ment she shall be afflicted: as by a law of equality. Now ne­ver was such a boasting Church as Rome.

Saying, I sit a Queen] Not only in her heart; but in her Sermons, writings and actions.

I sit] Noting her pride, and security (as if she were un­moveable.)

A Queen] Noting her self-confidence and usurping autho­rity above all Churches. Thus Antichrist exalteth himself. 2 Thes. 2.4. above all that is called God, whether Angels or Magistrates; for both are so called. Thus (in a parenthesis) the sons of God (or Judges, great men, Magistrates) took the daughters of men being faire (or ravished them, taking them by force, being mens sons of power and without con­troul) and gyants were gotten (Apostates (for so the word in Hebrew may be rendred, Gen. 6.2.4.) from God and Re­ligion then arose: God not blessing those unlawfull courses of marriages, which occasioned the flood). Thus Magistrates are called Gods, above whom Antichrist exalteth himself; as above Emperours, Kings, Churches and Councils, as is noted.

I am no widow] As by a Queen is noted the pride, pompe, riches, state, power of Rome: So by her being no widow—is meant her being Christs supposed Spouse (for so she calls her self) and her extraordinary boasted of honour, and pomp which abounds at Rome; and that perswades them there that God loves them, as Ephraim boasted foolishly, Hos. 12.8. I have found me out much riches—when indeed Christs Church is denominated from her affliction, Esa. 54.11. O thou afflicted, and riches and pompe are more companions of the wicked, Job 21. to vers. 15.

I shall see no sorrow] This is Romes language. Yet many Kingdomes and people have revolted from this proud harlot; so her sorrow increases, and some of the ten Kings have long since begun to hate her.

Vers. 8. Therefore shall her plagues come in one day, death and sorrow, &c.] That is, suddainly, swiftly. She delighted in pleasure, behold sorrow: She gave her self to gluttony and luxury, behold famine; She burnt Martyrs, behold fire, burn­ing her seat and Palaces. She said I shall see no sor­row, behold her destruction in one day.

For strong is the Lord who judgeth her] Therefore though her territories be large, though the City be very great and strong, yet stronger is the Lord who can and will bring this judgment upon her, by the victorious armie of the converted Kings, who shall throw fire into her and consume her.

Vers. 9. And the Kings of the earth shall bewaile her and la­ment for her, &c.] To wit, who are contradistinct to Saints and had lived deliciously with her in committing fornication, as perchance Spaine, the Emperour — such of the ten as remaine with the Pope, and are enemies to the truth of the Gospel. They shall lament her:

• 1 Because they cannot com­mit any longer Idolatry at Rome (that beloved, but whorish City.)
• 2 Because they cannot riot any longer within the City.

Vers, 10. Standing afarre off for feare of the torment, say­ing, Alasse &c.] God shall strike a fear into them, that they shall not dare to approach near to help her, (though they are sorry, they cannot sin any more with her.)

Afarre off] as farre perchance as their own countryes; though tis wonder they are so daunted that they send not to help her, (by some army to rescue her from burning) though they be destroyed, as at Armageddon of old Josiah was.

Vers. 11. And the Merchants of the earth shall weep] 1. Kings, 2, Merchants shall mourn for her, meaning spiritual traders in the Romish sea, who only can buy and sell, as chap. 13.17.

For no man buyeth her merchandise any more] To wir, her Pardons, Absolutions,—which shall be discovered to be abominable, rotten and false, (in the city to be sold however no more, being burnt.)

Vers. 12. The Merchandise of gold and silver, and of preci­ous stones, &c.] See Ezek. 27. where Tyres destruction (then a famous mart-town) is foretold; and this Catalogue of wares there mentioned; also the neighbouring nations who brought their Merchandise to Tyre there mentioned, (to which here is a plain allusion.) Now by Romes ruine the spiri­tuall Merchants could not vent their ungodly wares of par­dons, &c. Nor could gaine riches enough to buy Merchandise as formerly from other nations) as horses from France, Gold and Silver from Spaine, Sheep from England, Beasts from Germany, — all nations furnished Rome with souls being subject to the Arch-flamen of Rome. So here is noted the na­tions (from their Merchandise) who furnished Rome with wares (as Brightman hath observed) the spirituall Merchants could not reach to buy these commodities (Rome being de­stroyed) nor common Merchants or nations so well vent them (Rome being burnt;) for brevity sake I omit the Cata­logue.

Wherein observe the heathenish Rome never did traffique for souls of men, though she did for slaves, but here Rome deals for both expresly slaves and souls of men. Sure here Po­pish Rome is meant, most ungodly domineering over souls, by threatning Purgatory, by pardons, masses, —the summe is, Romes destruction shall hinder the spiritual merchandise of the soules and estates of all nations (which a long while hath flow­ed to Rome,) for which the Romane spiritual merchants shall grieve.

Vers, 14. And the fruits which thy soule lusted after] To wit, the cates and delicates, the spiritual fathers (or Clergy of Rome,) riotously filled their tables with.

Are departed from them &c.] Or perished by Romes pe­rishing.

Vers. 15. The Merchants of these things which were waxed rich, &c.] To wit, souls and other merchandise, shall lament; namely Merchants, Ship-masters, Masters-mates, Pilots, Part­ners, and common seamen shall lament: that is, Cardinals (and those who are even equall with them) Arch-bishops, Bi­shops, Abbots, Monks, and all spirituall sea-men that have an [Page 144]oare in Peters boat shall lament, and as the kings mentioned stand afarre off (in regard of help, but near enough in heart if they durst help) saying alas, alas: pittying the great reve­nues of their Arch-bishopricks, Cardinalships, —now lost. Hence (as mourners) they cast dust on their heads, (as in old time they did) because of Romes desolation; the rest is plain to ver. 20. Only observe, the cause of the lamentation, is not their sins and Idolatry (which brought the judgments) but their temporall losses, and their revenues and ho­nours.

Vers. 20. Rejoyce over her thou heaven, &c.] Formerly she shed the blood of Saints, Prophets, Apostles: Now those In­habitants of heaven may rejoyce, because their cruell enemy (and Christs) is destroyed; This should teach us to rely up­on Christ, who will one day destroy our enemies and give us occasion of rejoycing. chap 6.10. The Saints cry. O Lord, holy, and just, how long? Here they are bid rejoyce — be­cause God has avenged them, and suppressed Antichrist and blasphemy.

Vers. 21. And a mighty Angel took up a stone like a mill­stone, &c.] Whether this Angel represented Christ (since he took up the milstone, as it had been a feather, and speaks by a similitude of Romes overthrow; for from Christ come Anti­christs judgments) I dispute not; 'twas another Angel that enters the stage as it were, representing Babylons overthrow, wherein consider.

• 1. A mil-stone is not easily removed, nor Babylon easily de­stroyed.
• 2. A mil-stone is cast downe by force: so Ba­bylon.
• 3. The Mil-stone is cast into the sea; so Babylon shall be burnt by fire.
• 4. The Mil-stone cast into the sea, is covered, never reco­vered; so Babylon shall be utterly desolated, and never built.

Vers. 22. The voyce of harpers —shall be heard no more] At feasts in thee; nor flute for dancers, not trumpet for civil meetings, nor war; nor crafts-men (whether Physician, Law­yer [Page 145]—)nor husband-man, nor miller, but it shall be a meer desolation.

Vers. 23. Nor lights shall shine any more in thee] Convenient for night season.

Nor bridegroom nor bride shall be in thee] Therefore no pro­creation of children, therefore Romes desolation shall be con­summated.

Because thy Merchants were great men of the earth] To wit, Cardinals, Arch-bishops — here is the grand cause of Romes desolation (including other) her Merchants sold dam­nable wares; if this were understood literally, it were a weak reason; because thy Merchants were great men, therefore comes thy destruction: No, but because thy great Cardinals, Bishops —sold cursed and abominable spirituall wares (of Purgatory, Pardons —) Therefore Rome is to be destroy­ed for her Idolatry, false doctrine, riot (the consequent of riches)

For her sorceries] Or false doctrines (compared oft to bewitching or enticing wine) have deceived the Christian world.

Vers. 24. And in her was found the blood of Prophets, &c.] The old Rome caused Apostles to be slain: the new Popish Rome Prophets or Teachers (as chap. 11.)

In her] Either because the doctrine which caused their blood to be shed, was from Rome; or because she gave com­mission to slay the Saints who were slain in other places and kingdomes (as England—) God plagues Rome as the Ori­ginall cause of all this.

CHAP. XIX. Vision 6. Act. 3.

Vers. 1. And after these things, I heard a great voyce of much people in heaven].

THe occasion of this praising God, is from vers. 20. of chap. 18. Where the heavenly voyce bids the Saints rejoyce as [Page 146]here they do. Now 'tis usuall in this book (as in a comedy or tragedy) to bring in harpers or musick to delight the spe­ctatours Hence it is remarkable after Romes destruction, men shall rejoyce on earth for Gods just vengeance on her before the day of Judgment. (For though John heard the voyce as in heaven; yet it noted also joy on earth among the Saints.)

After these things] After the scarlet coloured City was burnt (for so both women chap 17.3, 4. and City are arayed chap. 18.16.) and the Merchants riches partly burnt, partly made uncapable of sale: After the common Merchants of Nations had bewailed the City, for now they cannot trade with the spiritual Merchants of Rome with gold, pearle — for Masses, pardons —nor could the spirituall Merchants (being impoverished) reach the price of fine linnen, pearle— after these things (as in the last five Visions) a chore of singers appear, praising God; Because Antichrists blasphemy, Ido­latry —is destroyed in part, so the cause of the rejoycing is good.

To vers. 10. and 11. things being indifferent plain, and to be understood by the reading, with adding some few notes, I'le passe them by.

From vers. 1. Allelujah (that is, praise the Lord) being an Hebrew word, by which all the quire of Heaven (both of Old and New-Testament) praise the Lord. Note the sweet concord of both Churches under the Law and Gospel now in Heaven. Also perchance, hence may be noted that the Hebr. tongue (used in Paradise, and by our Saviour on earth, mixt with the Syriack) after the resurrection shall be the tongue to celebrate God in Heaven; perchance here may be thought on the Jews Hallelujahs (whose tongue this is) after their fuller conversion according to Rom. 11.

Vers. 2. It becomes us all to take notice, and praise God for the equity of his judgments upon his and our enemies, as Antichrists.—

Vers. 3. Hell is below: for the smoake ascended, here is noted also the eternity of Romes judgment, for ever and ever.

Vers. 4. After the former rejoycings, the 24. Elders or Jew­ish Church, and the four Beasts alluding to the Apostles, see chap. 4. succeed in the praysing God, saying Amen. So that none but he who sate upon the throne is worshipped (not one worships another) and he for ever by succession of companies, which is to be noted.

Vers. 5. Another voyce inviting to more prayses is heard out of the throne (by which is noted its being from heaven) and it was not the voyce of him that sate on the throne, be­cause the voyce invites to praise him: also the two companies had ceased their song, so this was Christs voice who as Medi­atour cals God his God, saying, praise our God; it seemes they had ascribed to God salvation— that is, the power of saving, acknowledging salvation to be from him — but greater motives for praise remaine, then their deliverance from Antichrist, and his judgment and their salvation, to wit the Lambs marriage— which all his servants, of more or lesse faith, children or men, that feare him (so the Catholique Church is here comprehended) must praise him for.

I hence observe, it is our duty to praise God and take no­tice of his love—that his will ought to be done by us in earth as 'tis in heaven.

Vers. 6. Now follow the praises, by all the people of God in heaven and earth as it were, compared to waters because of multitude: (chap. 17.15. and noyse, and to thunder, filling heaven and earth ith ecchoes; thus John heard it, noting the exceeding joy and prayses of both Churches Militant and Triumphant, see chap. 14.2. where the like noyse of praise is heard. Now this Song belongs to the time a little before Christs coming to judgment, as will appear.

Because the Lord hath reigned] that is, by subduing the ene­mies, as Antichrist—had declared powerfully himself to be God—

Vers. 7. For the marriage of the Lamb is come, &c.] The betrothing between Christ and his Church is in this world by faith and the word preached; the word wooes the Church for Christ, faith imperfectly embraces him, the consummation of the marriage is at the last day, when Christ and the Church [Page 148]shall for ever be together, enjoying one another perfectly: there she shall as a wife enjoy him; here only as a Virgin be­troathed. —

She hath made her selfe ready, to wit for glory: but to her it was given to be clothed in white linnen, ver. 8 to wit, by Christ: by whom and with whom (as with fine linnen,) she is clothed: being her self naked, Ezek. 16.8.

It was given] Noting her natural nakednesse of grace and righteousnesse: but through Christs endeavours as a Bride to trim her self: but is much (nay most) helped by Christ to be dressed (as Brides are by others) for here both dressings are meant: of grace, but especially of glory: so she must needs be a most glorious spouse being dressed with Christ.

Vers. 9. Write] As a most remarkable, comfortable note: Blessed are they that are called (internally and effectually) to the marriage of the Lamb, begun here and perfected hereaf­ter. Sure eye hath not seen, nor eare heard, nor hath it entred into mans heart to conceive the joy, banquet, attire, and graces of this marriage and friends truly invited.

Now against the Papists (if they be blessed that are invi­ted) assurance of heaven is to be had here; for this is one of the true sayings of God, to wit, that tis given to the Bride to be clothed in fine linnen (therefore there is no Predisposition in her) and that they are blessed who are (in this world) invi­ted, having heaven in part upon earth.

Vers. 10. And I fell at his feet to worship him, &c.] The Angel's who talked with him. Abraham civilly worshipped Angels as Travellers, Gen. 18. and was blamelesse: which may perswade that this worship offered by John was religious, because forbidden. Now John had seen Angels before now, and heard them speak, yet never offered to worship till now: either being now over-joyed about the comforts of the Lamb and his spouse: for which discourse (for this Angel had fami­liarly talked with him a great while) by way of thanks he would have worshipped him: or perchance supposing he had been Christ.

To be brief, Iohns weaknesse is here shewed, and the An­gels faithfulnesse: since Iohn confesses in writing his errour, as [Page 149] Moses shews his original, Matthew his calling impartially, it shews that these men were inspired by God who were the Writers of these books. And since the Angel refuses the wor­ship (for two reasons.

• 1. Because he was Iohns fellow ser­vant.
• 2. Because God was only to be worshipped) therefore no worship (neither douleia nor latreia: for they are indif­ferently used for the same worship) is due to Saints or An­gels: So that as the Angels refuse it, so the Saints would blush, did they know the several honours and adorations offered to their pictures and idols.

For the Testimony of Jesus is the spirit of Prophecy] The An­gel confirms that he was fellow-servant with them that had the spirit of Prophesie or the Testimony of Jesus, because he also had that Testimony, revealing to John by the spirit these fu­ture events in this book.

Act. 4. of this Vision.

Vers. 11. And I saw heaven opened, and behold a white horse, &c.] Behold the Judge and last day. Now the reason why this is here inserted, is because the destruction of the city of Rome had been spoken of: but not of the whole Churches ruine, and Antichrists utter desolation, who yet might lurke at some other place, with some of the Kings of the earth his Confederates, therefore here the final destruction and Arma­geddon of all is brought in.

Thus ended ch. 11. and vision 3. from vers. 15. where the seventh Angel sounded:

Thus ended chap. 14. vision 4. touching the harvest and vintage.

Thus ended ch. 16. from ver. 16, 17. of vision 5. where the Angel said it is done.

Thus the Prediction of Christ is come to passe (in the Vision to John) Matth. 25.31.— Christ and his Angels coming to judge the world, hence the heaven was opened, and Christ in likenesse of a Captain, and troop of Horse, coming thence to judge the world. Christ hath a white horse, noting his ex­cellent, pure, divine nature: not as if horses or men, or swords were really here used; but under the Allegory of a General [Page 150]and an Army, the brightnesse of Christs coming to judgement is signified, which some Expositors on this book not well no­ting have erred.

Behold a white horse, and he that sate on him was] Came out of heaven opened. One day doubtlesse we shall see the heavens opened, and Christs coming—Now Christ in the primitive times came riding upon a white horse, chap. 6. mean­ing the pure Apostolique Church conquering Heathenisme: but here it notes his divine majesty and glory, to be avenged on all his adversaries.

Called faithful and true, warring and judging in righteousnesse] This is for the comfort of all Gods People, since the Judge cannot, will not do wrong: nay the adversaties shall confesse the justnesse of the sentence pronounced against them: and the Saints shall be sure of pay and reward (who have fought against sin for him) for the General is faithful and true: and therefore his officers calling to offices is most right and true.

Vers. 12. His eyes a flame of fire] As chap. 1.14 Fire gives light and consumes (and it noted the vigilancy of Christ for his Church there) so Christ sees into all secrets, and will burn up the ungodly as stubble, being fervent and victorious, as fire usually is.

And on his head many Crowns] Noting his royal Majesty, Dignity and Power above Antichrist, who had ten Crowns, ch. 13.1 and two horns, ver. 11. but the Lamb more, even seven, chap. 5.6. and here many Crowns.

And he had a name written, that no man knew but himself] This name is after expressed the Word of God, —now as ch. 2.17. the new name given to the overcommers is known to none but them that have it: because none know the happinesse of adoption — but the truly adopted: so none know Christs name, but he to whom the father sanctifiedly shall re­veal it even to salvation.

Vers. 13. He was clothed in a vesture dipt in blood] Thus he came in the Prophet from the spiritual Bozra or Edom, to wit, hell: conquering by death all his enemies, Esay 63.3. whose blood as it were seemed, to be upon his garments; but more on vers. 15. of this.

And his name called THE WORD OF GOD] We know his name, and they to whom it is revealed. Now this Iohn in his Gospel cals him the Word, chap. 1. A word best expresses a man: so Christ is the image of the father: and his spokes­man to the Church or his Word.

Vers. 14. And the armes. &c.] To wit, which came for honour sake out of heaven to attend him.

Clothed in white linnen, &c.] Not armed: for Christ was strong enough; Here is noted the Purity and Splendor of the Army attired, as if they were indeed going to a marriage in the same livery as Christ, having white horses, being innocent, pure, glorious. Of this army, see Mat. 24.30.25, 31.—con­cerning the holy Angels.—

Vers 15. Out of his mouth goeth a sharp sword] As chap. 1.16. where it noted the power of his word (as a two edged sword, Heb. 4.12.) wounding sin in his people, and wound­ing the enemies of his people; but here it notes how by the word of his mouth and divine power he will at last destroy his enemies, saying, Go ye cursed.—

That with it he should smite the Nations] He comes mean­ly armed (for his power is inward needing no outward de­fence;) Now Christ formerly (as Psal. 2.) ruled the Nations with an Iron rod of judgment, pushing them as he thought good, but now will confound Antichrist and his Gentiles or Nations (for he imitates them in Idolatry) as by a rod of I­ron:

For he treadeth the witnesses of Gods wrath] See the Exposi­tion chap. 14. ver. 20. No wonder that his garments seeme bloody; See also Esay 63.5. for here Christ conquering his enemies as some General (dipt in his blood) is presented in a Simile; here then is not intended Christs passion, as in Esay 63. but concerning Antichrist and all his enemies at the last day.

Vers. 16. And he hath on his vesture and on his thigh a name written, &c.] In the Vision John so saw Chrst, noting Christs being Monarch of heaven and earth in that he is King of Kings—this proves Christs Divine nature, and encourageth his people to trust in him, and not feare the adversaries, since [Page 152]he is above all, and will suddenly manifest his power in their destruction. This name was written on his vesture, because all one day shall openly acknowledge it; and on his thigh, be­cause he was eternally begot by the Father (for the thigh in Scripture notes generation, Gen. 46.26.)

Vers. 17. I saw an Angel standing in the Sun, who cried with a loud voyce, saying, &c.] That is in some clear, high place to be seen and heard of all, who as an Herauld or Trumpeter went before the Army, calling to the fowles to devoure the slaine as it were after a battel; yet I take this to be the Arch­angel sounding at the last day, 2 Thes. 4.16.

Come and gather your selves together to the Supper] allu­ding to Ezek 39.17. where the fowles are invited to de­voure conquered God and Magog (perchance Turk and Pope) but literally this shall not come to passe at the last day; for fowles and elements (wherein they are) shall then be con­sumed; but under this similitude the horror of the last day is set forth; for Raven, Vultures—usually devoure corpses af­ter a battel.

The Supper of the great God] because provided by him, who is King of Kings and Lord of Lords —

Vers. 18. That yee may eate the flesh of Kings, &c.] Who by the unclean spirits, chap. 16.14. were to be gathered to Ar­mageddon. Both the Kings of the earth (suppose Persians, Tar­tarians, Indians—and those of the ten Kings who forsooke not the Whore) who shall be a feast for birds (indeed for hell, for the Lord shall overtake these his enemies combining a­gainst him, and utterly destroy them for ever) I meane the judgment day shall overtake them, for they shall warre against him, and last in some sort till then.

And the flesh of horses, and of them that sit on them, &c.] So it is after a battel; but here at the last day, though all shall be destroyed, yet only the Beast and the Kings—shall be cast into hell: (not the horses) together with their Armies, which being plain in vers. 19. I passe.

Vers. 20. And the Beast was taken alive &c.) The Beast and false Prophet here are one, as the Beasts, chap. 13. v. 1. & 11. are one; for the false Prophet is but Antichrist, as a De­ceiver [Page 153](together with the Cardinals and Clergy of Rome) as chap. 13. v. 11. — who hath two hornes as a Lamb, and doth wonders in the sight of the Beast as this doth here; and the Beast is Antichrist as a secular Prince, as I have noted, chap. 13. and are but one Beast called by John, chap. 13. vers. last. They shall be cast alive into hell, either because being taken alive at the last day, they shall only be made incorruptible, changed and cast into hell-fire (and never dye a temporal death) or because they shall alwayes live in hell in torment and never die (a living death or dying life) however; by a double punish­ment he shall be plagued (as a secular wicked Prince, and as a false deceiving Prophet) the Lord having long since begun to destroy Antichrist by the preaching of the word, as by the spi­rit of his mouth, 2 Thes. 2.8. now finally casts him into the lake of fire and his friends: thus the brightnesse of Christs coming shall destroy Antichrist.

• 1. By preaching.
• 2. By this spiritual (not proper) slaughter or destruction in hell.

Vers. 21. And the remnant were slaine with the sword of him that sitteth upon the horse, &c.] Alluding to Ezek. 39.15. Go ye cursed. Now as literally Gog and Magog were slaine, and birds eat their flesh; so shall allegorically this be fulfilled in the destruction of Antichrist, after such a manner as the last judgment requires; for the Devil shall have enough, and hell shall be even filled with reprobates by reason of this Arma­geddon.

CHAP. XX. Preface to Vision 7. or last. Act. 1.

Vers. 1. And I saw an Angel come down from heaven, ha­ving the Key of the bottomlesse pit, and a great chaine in his hand.]

THis Vision is in some sense the recapitulation of all the former, and concludes the marriage of the Lamb and hi­story [Page 154]of the Church from Christs incarnation to the last day, or the consummation of all things; the Angel is Christ, who came down from heaven being incarnate for us, being the wo­mans seed, and to bruise the Serpents head; having the Key, that is, power of hell and death (chap. 1.18.) or the bottom­lesse bit, and that by right, not as Antichrist who usurps it.

And I saw] Noting the order of the Vision, not the or­der of the events; for after the day of judgment (now men­tioned chap 19.) there shall follow no binding and loosing Satan; so that here is not a continuation of history and times observed.

A great chaine in his hand] Noting Christs omnipotency and power above and over Satan; a chaine of providence shewing how Christ by his Birth, Passion, Burial, Resurrection, Ascention, sending the spirit (cheifly preaching by the Disci­ples) bound up and hindred Satans tempting the world to I­dolatry, of which see my Glimps of Christs love, page 48. and margin.

Vers. 2. And he laid hold on the Dragon, &c.] In the Visi­on, this is the battle betwixt Michael and the Dragon, chap. 12. v. 9. there he is bound from accusing the brethren, and cast out of heaven, and Church, and packt into the earth, wildernesse, heathens, and dry places; here, lest he seduce the Nations keeping them from beleeving, being but almost the same with the former. So Satan was not so bound the thou­sand yeers absolutely (for he tyrannized by the Romane Em­perours over the Saints, in the red horse, chap. 6. and over­spread the face of the Church with Heresie in the black horse, chap. same v. 5.) but in respect of seducing the Nations: Now since the thousand yeers began, many Nations have beleeved, which Satan could not hinder: Thus Christ beheld Satan fall like lightning, Luke 10.18. thus the Prince of this world was judged, John 16.11. when Christ in earth.

And he bound him a thousand yeers] Though from Christs Nativity Satans Kingdome began to be ruined, yet his death and resurrection did him most hurt; but the Jewes much hindred the calling of the Gentiles with any great efficacy, till the ruine of the Temple, from which time chiefly the thou­sand [Page 155]yeers of Satans binding are reckoned being Anno 73 (ac­cording to my Pareus, who conceives them to be ended, anno 1073. when Gregory the seventh a Monke and a Magi­cian, poysoning Alexander the second, invaded his chaire at Rome, and so the divel began to be let loose by him, who gave himselfe to all manner of loosenesse—) yet from the Angels descent or Christs incarnation, Satan began to be bound: for then temples, idols, oracles, were forsaken fell down and were silent as histories testifie. See Master Smiths arrow against Atheists.

Thus however, Satans loosing hath been 577 years or there­about.

Vers. 3. And cast him into the bottomlesse pit, and set a sea upon him that he should deceive the People no more] Into hell, and confirmed him there as with his seal: now though truly, Satan had been cast into hell from his fall (according to Peter and Jude) yet he had more liberty to range abroad, then after Christs incarnation for a thousand years, after which he was.

To be let loose a little season] No doubt from the expiration of a thousand years, after the Angels descent, to the end of the world Satan shall be loosed; called A little season, either in respect of God with whom a thousand years are but as one day, or in respect of years past since the Creation, or of eter­nity, or in respect of the Scripture wont, who cals the Genera­tion since Christ the last houre. Now Satan is to be let loose to manifest his rage against the Church to increase his future torment. 2. For the triall of the Saints. 3. Justly, (I mean in respect of Gods punishment upon the nations) to seduce them that will not beleeve the truth unto salvation.

Act. 2.

Vers. 4. And I saw thrones, and they that sate upon them, and judgement was given unto them, &c.] The former act answer­ed to ch. 6. about Christs riding on the white horse, and to ch. 12. about the womans travelling, (for when Satan was bound this was done) and as some in this fourth verse appear beheaded (being part of Act. 1.) so ch. 6. there was a red horse (of [Page 156]which see the Commentary) this also belongs to the three former trumpets, chap. 8, 7. about fire and blood mingled, viz. persecution and death; the burning mountain, and the starre falling; as in this verse some worshipped not the Beast: so it belongs to chap. 13, about the Beasts raging.—The se­cond act is comfort about the safety of the souls (chap 6. un­der the altar of Christs Protection) here upon thrones. By which the cohaerence and parallel of this Church with the pre­ceding may be understood.

I saw] Souls are not to be seen; but Iohn saw them visio­nally, perchance after the forme of a body (for they were sit­ting upon thrones,) Thrones note judiciary and royal digni­ty. Sitting notes the souls resting from their labours for ever.

And Iudgement was given] To the souls. Noting (not the day of Judgement, of which after) The Royal dignity given them, fitting for the Kingdome, of which anon. So the Psalm, Give thy judgements to the King, Psal. 72.

The souls of them that were beheaded] Not them that were beheaded (as if in bodies, as the Millenaries foolishly dream) but their souls as Augustine observs.

For the witnesse of Iesus] Meaning the Gospel: for the Ro­mane tyrants for three hundred years, cruelly killed those that were servants to Christ. Chiefly meaning those under the Al­tar, chap. 6.

And for the Word of God, &c.] Meaning Christ who is the essential word, Iohn 1.

And them that worshipped not the Beast] The former were Martyrs, these are Professours, who in all the time of Pope­ry adhered to Christ, being the sealed ones, now in heaven, and the 144000. chap. 14. glorified, of which some perchance might escape without beheading; See chap. 13, of the Beasts slaying those that worshipped not his image —after 606 years of the thousand, the Beast arose, trampling underfoot the Saints, whom Iohn also saw happy, reigning with Christ from the very time of Satans binding (for his binding and the Saints reigning with Christ began together, being the same thousand years) from what time however many Saints bodily perished by Romane tyrants.

That worshipped not the beast] This shews they were such as were slain partly under Antichrist who raigned in part of the thousand years. Also this proves the Papists fiction of Anti­christ raigning four years towards the very end of the world to be a lye, since he killed some of these (now on thrones) in the thousand years mentioned, and it proves his raigne to be longer (for the thousand years are past, and yet Antichrist raignes.)

And they lived and raigned with Christ a thousand years] I see no difficulty in this place if well perpended; which the Millenaries wrested to prove the Saints bodily raigning with Christ a thousand years before the generall resurrection. The souls never die; the souls of Saints, whether Professours or Martyrs (from Christs binding Satan; and perchance here Stephen and John the Baptist with those primitive Professours, as Symeon, Anna, Zachariah, Magdalen—may be thought on) live gloriously and raigne with Christ in heaven. So all that either were slain for the Word, or however were not vas­sals or marked ones of Antichrist, of which chap. 13. lived, and as they dyed (by degrees) raigned with Christ a thousand years, or some part of the thousand; for there is no necessi­ty to beleeve that they raigned at once: But as 'tis said of the ten Kings they received power with the Beast one houre, chap. 17.12. That is, by degrees as they were converted to the faith; so these raigned with Christ according as in the thou­sand years they were gathered to Christ; as if many travellers come to their Inne, some at one houre, some at another, he that comes a five a clock, comes but that day, and so doth he that comes at twelve at noone; he that was received into glo­ry some few years before Antichrists raigning was but there in the thousand years; so was he that was received into glory some few years before Satans loosing; These then raigned in the Kingdom of grace, first with Chrst, and now in glory; to wit, in soul, not in body, of which in order.

Vers. 5. But the rest of the dead lived not again, till the thou­sand years were past] All naturally (who even were borne in the thousand years of Satans binding) are dead in sin, but Christ quickened those who belonged to him in the thousand years [Page 158]and after death received them to raigne with him. But Satan was not so absolutely bound, but that he hindred many from beleeving, or living the spirituall life of grace, and after of glory in the thousand years. The rest of the sons of men dead in sin, were not quickened when these mentioned before were, who did raigne with Christ and shall for ever (when the thou­sand years are past.)

Quest. Why was the thousand years mentioned?

Answ. To shew what great events should happen in so short a time (Paganisme and Iudaisme being much destroyed) that the name of Christ should be spread over great part of the world.

Till the thousand years] Not as if any of these dead should live a spirituall life afterward: but to note,

• 1. How in such a beleeving age many should not beleeve or be quickened.
• 2. That after the thousand years many should live again (we, God be thanked, are quickened though the thousand years be past; and shall raigne with Christ a thousand years e­ven to all eternity after death.)
• 3. That the common resurrection belongs to them and all at the last day: but not the first, to wit, this of regeneration and grace which belongs to the Elect only.—

This is the first resurrection] To grace sayes Aug. not to glory. Which against the Millenaries may be many wayes proved.

• 1. Because, were this a corporall resurrection, 'twere not the first, for many in Old and New-Testament were risen before.
• 2. At the last day some shall rise to glory, some to shame; but all together almost (the Saints somewhat first, the dead in Christ shall rise first) not one a thousand years before the other, but one for glory (presently) the other for shame, 1 Cor. 15. but that is to be common to all, not to the Saints only; there­for this must be some other resurrection.
• 3. The first death was to the soul a separation by sin from God and eternall life: therefore the first resurrection must be to grace.

Ver. 6. Blessed and holy is he who has part in the first resurre­ction; on him the second death hath no power, &c.] Here is per­severance to eternall life proved. They have part of the first resurrection who by faith and repentance turne to Christ, from the death of sin to the life of grace, and are holy in part, ha­ving by faith purified themselves, and layd hold on Christ. Now their blessednesse who have part in the first resurrection is set forth in three wayes.

• 1. The second death shall have no power of them, that is eternall death, the first is that of the body which passes on all. See my Glimps of Christs love concerning temporal death and its benefit now through Christ, pag. 61.&c. and the impossibi­lity of falling, pag. 57. to 60. and 75. &c.
• 2. They shall be Priests unto God here, chap. 1.6. and for ever hereafter: But all the Saints shall be so as well as these Martyrs and confessours, having part of the first resurrection, and living the life of faith; therefore that resurrection is but a spirituall one, of which all the elect shall partake.
• 3. Shall raigne a thousand years; not the thousand past, but another thousand even for ever and ever. Thus the Millena­rian or Papian errour is confuted, which some in the primitive times not being able to answer, denyed the authority of the book. This Act will be plainer if the reader conferre it with the 144000. chap. 14. standing on Mount Syon, and with them in chap. 7. who were sealed, and with the harpers chap. 15.2. upon the sea of glasse who were preserved and sealed, or as it is here quickened by grace and faith in the midst of Tyrants, Hereticks and Antichrist raging against them and the Gospel.

Act 3.

Vers. 7. And when the thousand years are expired, Satan shall be loosed] Here follows the Churches calamities under both Antichrist, Turk and Pope, to last till the end of 1260 years; for so long (though with diminished forces and power) the holy City may be encamped and trod under by them.

After those thousand years] To wit, of the Martyrs and con­fessours [Page 160]living and raigning with Christ, being the same which is past and Satan let loose: So Papias his Millenarian dream is ended.

Out of his prison] Either hell or deserts whether he was ba­nished and frightened the nations. He has been let loose neer 600 years, and was bound about Jerusalems sacking by Titus, and the Jews dispersing, who formerly hindred the Gentles imbracing the faith of Christ.

Vers. 8.9. And he shall go out to deceive the Nations] For­merly Satan was cast out of heaven: now though loosed, yet in a great measure is restrained from hurting the Church, but may deceive the Nations, Gog and Magog. Now what is this but the loosing the four Angels or Nations bound up by the means of the great River Euphrates? (from Christendom now, or the Roman Empire as formerly) See chap. 9.14 and the exposition upon it; so that I need seek no other meaning of Gog and Magog; for according as this Vision agrees with the former: So the four Angels in Euphrates formerly were Arabians, Tartarians —and here they are understood by Gog and Magog. Here is an allusion to Ezek. 38. and 39. about Gog and Magog, all the open and secret enemies of Gods people, who after the captitive and before the Messias comming were to oppose the Jews, to wit in the latter dayes, Chap. 38.8. Meaning after the captivity (not towards the end of the world (as the Papists affirme) supposing this to be the army of their Antichrist.) Now these nations (sayes Iu­nius and Tremelius) were those of the lesser Asia and Syria (called Gog from Giges King of the Lydians) who under the cruell Antiochus, Nicanor —oppressed Gods people, but by the valour of the Macchabees were oft miraculously dis­comfited, of which see the Historie. (For the things are ac­complished partly.) Yet doubtlesse those chapters of Ezekiel, allegorically seem to aime at a slaughter from heaven. So then Iohn alluding to that (as he oft does to the Prophets) fore­tells of some grievous wasters of the holy land, or Church, or Christendom by some cruell enemies under the name of Gog & Magog, who shall have many overthrows (as the former had by the Macchabees) but shall finally be destroyed by fire from [Page 161]heaven at the last day; where observe, that Turk and Pope (though Rome shall be burnt before) shall remain warring a­gainst Christ till the last day.

To deceive the Nations] But how? by the spirit of Devils, or three unclean spirits, chap. 16. who came out of the mouth of the Dragon to gather the Kings of the earth to Armaged­don, ver. 13.16. So Satan deceives the Nations, making them Heathens again (for many had embraced the faith) and Gog and Magog in hope of overcoming the holy City, Church, or Christendome (which in relation to Jerusalem, a type of the Church, is called holy, because it ought so to be; and in re­spect of the Nations and their Idolatry, is so) 'tis plain, Sa­tan hath been let loose; for not only the secret and mysterious enemies (Antichrist and his worshippers) have wasted the Church; but the four Angels, or Gog and Magog (with their innumerable army, as chap. 9.16.) have furiously raged and conquered what they listed, so that the name of Mahometism is larger then that of Christianity; but Satan deceives Gog and Magog, and under hope of victory, shall lead them to Ar­mageddon.

Which are in the foure quarters of the earth, &c.] Magog son to Japhet, Gen 10. from him came the Scythians (now Tartars) from them the Turks, to whom the Arabians, Arme­nians, Saracens are joyned, wasting for a long time farre and neer; Gog meanes the people of lesser Asia (called from Gi­ges) to whom the Macedonians and Egyptians of old joyned against Israel; these as from the four quarters of the earth (now under the name of Turk and Pope, Gog and Magog) destroy the holy City, the one openly thirsting after the Em­pire of the world, the other more cunningly and Ecclesiasti­cally traducing the Church, drawing them to Idolatry. Now Satan deceives the Nations, and Gog and Magog (Turke and Pope) as Leaders of these seduced Nations.

And they ascended, &c.] Noting the base original of these Nations and their sudden rising to honour.

On the breadth of the earth] For their conquests are large, of which see Knolls Turkish History.

And they compassed the Camp of the Saints about] Christen­dom—

And the beloved City] The Church, alluding to Jerusalem; see how Christ loves his Church; the word compassing notes the many irruptions into Christendom, and cruel attempts a­gainst the Churches therein: How the Gogish war began I just named, chap. 9.3, 4. Perchance we encreased their fury when Gregory the seventh, alias Hildebrand sollicited Empe­rours and Kings to regaine the Holy Land by force of armes; and after him Ʋrbanus second, Pope of Rome (who indeed prevailed) so that mighty forces and vast summes of money was sent, and great were their conquests for awhile (the Chri­stians subduing Saracen and Turk) but through discord among Christians, they won all, and have followed hard upon Chri­stendom (by a war which sprung out of this, and of which per­chance the Christians were partly occasioners) see the sweet tongued Master Fuller his Holy Warre on this subject most sa­tisfactorily. The summe is, those thousand yeers of Satans binding and the Saints reigning (being the same) is past, in which time the Pope as his Vicar took up his power in Anno 606. in Boniface the third; but Satan being let loose Ann. 1073. Gregory 7. raged with both swords, spiritual and civil, depo­sing the Emperour Henry, forbidding marriage of Priests, advancing Idolatry.

Now comes in the grand Idol of Transubstantiation (and Purgatory) called by Pareus the god of forces out of Dan. 11.38. because by the meanes of it and Purgatory, the Popes became rich, and all their forces were employed to confirme this Idol, it being also the strength and nerve of Popery. In the first Millenary the flourishing Churches of the East indeed became adulterate, but Mahometisme (though it also began in the thousand yeers) hath infinitely more spread after Satans loosing, by which meanes the Nations have been much decei­ved. Now the judgment upon Satan, Gog and Antichrist, fol­low in the last act.

And fire came down from heaven and devoured them] The first Gog and his Army fell partly upon the mountains of Israel by the Macchabes: here followes the last destruction of Gog and Magog, some notable judgments shall overtake them be­fore, or to be sure however at the day of judgment; these [Page 167]judgments are set out by fire, a mercilesse Element (so Psal. 11.6. God shal rain upon his enemies fire & brimstone) alluding to Ezek. 38.22. where Gog's destruction is set forth, perchance as relating to the last day of vengeance, and that by fire. Thus the old Goggish war and the new somwhat agree.

This fire from heaven is the sharp sword, which proceeded out of Christs mouth, Chap. 19.21. to devour or slay the Ad­versary.

Vers. 10. And the divel that deceived them, was cast into the lake of fire, &c] Master and servants are tormented for ever; but doubtlesse Satans punishment shall be greatest, as the se­ducer of them, to wit, of the nations upon whom the whore sitteth, chap. 17, 15. who through Satan deceives them, and Gog and Magog, with all their forces, Princes and retinue un­der the Turk and Kings of the earth, which I the rather men­tion, because here is mention made, not only of Satan and them (as of Gog and Magog) whom he deceived; but of the Beast and false Prophet suffering in the lake, whom he also de­ceived; the Nations then or inhabitants of the earth are de­ceived chiefly by Antichrist and Satan after the thousand yeers; and Gog and Magog with their adherents di­stinctly from them; thus we have an Eastern and Western An­tichrist.

Vers. 11. And I saw a white throne] Here is the description of the day of judgment (which I observed in this Congrega­tion was after every Vision after some sort expressed except in the first, which being a peculiar Vision, omits it) and after follows the joyful marriage of Christ and the Church, with the description of the heavenly Palace or new Jerusalem, which Master Brightman mistaking, applys it to this life.

A great white throne, and one that sate on it] Great, be­cause set up for the general judgment of all; white, be­cause of its celestial splendor and majesty; it is the white cloud mentioned, chap. 14.14. he that sate on it was Christ, to whom God hath committed all judgment, John 5.22.

From whose face the earth and heaven fled away, &c.] Being [Page 168]not able to endure his Majesty, yet they shall not depart as a scrowle till the judgment be past.

And there place was found nowhere] Most say the renovation of all things shall be; and that only the fashion of the world, that is, the outward forme and corruptible qualities shall be destroyed, and so the earth shall be found no more as it was, but shall be made most beautifull and glorious, being to be de­livered into the glorious Liberty (as far as 'tis capable) of the sons of God, Rom 8. being to be freed from corruption and bondage. But few shew good reasons for this renovation (except that the Saints might contemplate on the creation re­newed; which they in heaven shall know to perfection, though this be altogether consumed) now since all the sons of men shall be in heaven or hell, to what purpose shall the renovation be? It is some may say for the Saints somtimes to visite, de­light in and live, but their mansions are prepared in heaven; These shall be changed (if Philosophy could bear that interpre­tation) into nothing, having served the creatures for the creators pleasure, as they were created out of nothing, or shall be exchanged for the heaven of heavens: Now perchance to be delivered out of corruption, is liberty enough for this whole creature (Man excepted). But we expect new Hea­vens and new Earth, that is, the glorious heavenly condition of the Church above in perfect glory, and the bodies of the Saints (which are earth) consummated: Sea shall be no more, c. 21.1. We scarce hear of 'its renovation or use? why then should Heaven and Earth be renewed without their fellow E­lement? But I referre the reader till anon to the most learned discourse of D^r. Hackwill upon this subject towards the end of his most delightsome book of Gods preserving the world and governing of it.

Vers. 12. And I saw the dead small and great] Meaning those who had died from Adam to the last day (but now raised up by the power of Christ) but those who are found alive at the last day shall be judged also, being lesse in number then the said dead (who now are quickened through Christ.)

Small and great] Great men and beggars, men and children. It seems John saw children in the stature of children, though [Page 169]then made capable of understanding their sentence; but most beleeve we shall be of a full stature, to which the Apostle al­ludes, till we come to a full man the stature and fulnesse of Christ. Ephes. 4.13. For as in Paradise (the type of heaven) Adam was created perfect in stature and of a ripe choyce age: So 'tis thought, it shall be in heaven. Such was Christ, so the young man appeared in Christs grave, as typing out the resur­rection, Mar. 16.5. but enough.

And I saw the dead] Yea and living to be judged, who shall be changed in a moment (and I beleeve the false Prophet or Beast shall be so found, and after changing be cast alive into the pit, as chap. 19.20.)

Standing before] That is, brought to judgment. The guil­ty standing ready to be condemned (who are already con­demned) and the Saints standing in Christs presence to be absolved (who were formerly in soul, in blisse, and absolved) but here perfect misery and joy is expected.

And the Books were opened] alluding to humane courts, not as if God wanted books. The Reprobates own conscience will be an open book against them; God forgets not their im­pieties. Perchance the Scripture may be produced against those who knew them and disobeyed them according to that saying: The words which I spake shall judge—at the last day, John 12.48. then Hereticks will answer for abusing the book of God.

And another Book was opened] The book of all those that were elected and redeemed to life through Christ Jesus.

And the dead were judged] Sentence was pronoun­ced.

According to the things that were written] Gods Word as it is the rule of our life so it shall bee of our judge­ment.

According to their works] Good or bad, but the just are not judged or saved because of their works. Good or bad works are known to all, and by them, as open testimonies, shall all be judged. The good works of Saints Christ wrought in them, yet hee'l reward them for what he has wrought O blessed Je­sus? [Page 170]work thy work in us. —

Vers. 13. And the sea gave up her dead which were in her, &c.] Sentence being pronounced, all the Elements give up their dead; the Water those that were drowned; the Earth those that were buried (whether Saints bodyes or Reprobates; but the Saints so long before the rest, that they might meet Christ and the rest of their brethren in the Aire, and come to see and approve Christs judgment of the wicked) by Hell: I understand how the damned shal appear to receive their final sentence, who are called dead, because they were dead in sin, and once bo­dily dead. By death, I understand the grave (or the earth as before) the effect of death. All that were burnt, eaten by birds of the Aire, or fishes of the Sea, shall appear; the Angels shall gather the ashes of the Elect from the four corners of the earth. —

Vers. 14. And death and hell were cast into the lake of fire,] That is, the devil, who brought death and caused destruction, or enticeth to hell. Thus death shall be swallowed up in vi­ctory, 1 Cor. 15.54. in vers. 10. by an anticipation of time the devil was said to be cast into the lake of hell, which indeed was but now fulfilled.

This is the second death] Or eternall death. The first was a temporall death (if it may be called one) or rather a separa­ting man by sin from God.

Vers. 15. Is easie. All but the elect are damned, being not written in the book of life; If any man demand why so oft this book speaks of the last judgment. 'Tis answered, because the Saints my be comforted, and patiently endure persecution for a while. This Act answers the harvest and vintage, chap. 14. latter end. And to the seventh Viall of the haile, chap. 16.21. and to chap. 19.20. concerning the armyes of the Kings of the earth, together with the Beast and the Kings casting into the lake of Hell.

CHAP. XXI. Being the seventh Vision continued.

AFter the Renovation (if not destruction) of the world, the heavenly glory is shewed to John under a twofold simile.

First, As a glorious bride adorned;

Secondly, As a most excellent choyce City which is set forth by things which are most rare, and precious to man; to give a glimps of the Saints glory in the glorious heaven.

Vers. 1. And I saw a new Heaven] The devils and the repro­bates being cast into hell being mentioned: Now follows the description of the Saints glory.

And I saw] Iohn (as Moses saw the promised land) sees heaven before death, into which Paul was wrap'd and heard unspeakable things.

A new heaven] Esay foretold of a new heaven and earth, chap. 65.17. which began to be accomplished after the sha­king heaven and earth, Heb. 12.26. by a Reformation by Christ and the Apostles, when all things became new, men became new creatures: here the new heaven may signifie the Churches glory in heaven with Christ; and the earth, the bodies of the Saints most glorious. Master Brightman ap­plies the latter to the glorious condition of the Church after the Jews Conversion, which cannot hold though we expect their Conversion (but do not beleeve it to be tyed to Judaea as he supposes,) who in some measure are daily gained to the faith. The Millenaries apply this to their golden age (of whose opinion in part, Augustine confesseth he once was,) but our Saviour tels us of no such brave time in earth towards the end: but says, when the Sonne of man comes shall he find faith in earth? and though Rome shall be burnt, yet both Antichrist and Gog shall rage to the end. Concerning the new heaven and earth (though I almost stagger in the point) I will follow the most common opinion (notwithstanding what else­where I have said in this book concerning the dissolution of [Page 172]all things) and by a new heaven and new earth, (prophesied by Esay, and in some sense fulfilled by the renewing of the Church,) I understand the renewed condition of heaven and earth, literally to be fulfilled according to Esay, and Peter 2.3, 13. The substance whereof shall not be utterly abolished, but the corruptible qualities: and it shall be pure, bright, glo­rious. Thus the first heaven and earth were passed away, being not vanished quite for substance but quality: being to be re­newed and purified by fire.

A new heaven and a new earth, &c.] John saw not the ve­ry glory of heaven (which eye hath not seen) but types and similies of it.

And the sea was no more] According ro corrupt qualities, and rolling with waves, as now, but made solid, and in a globe, —though I know no use of these things, unlesse to remaine as monuments of the great works of God, and of his Power, and to be renewed (as having in their nature and course faith­fully served their Creator,) as a reward for their service, be­ing delivered from bondage into the liberty of the sonnes of God (according to their capacity.) And perchance the hea­vens may not as now compasse the earth or move, there being no use of it. But the brightnesse and lustre thereof shall be much augmented (as of the Sun and Moon.)

Vers. 2. And I saw the holy City] Here is the glory of the renewed Church shewed to Iohn (after he had seen the re­newed world,) and indeed this renovation of the Church, seems distinct from that of heaven and earth renewed, there­fore one cannot be well the other: or the new heaven and new earth the glorified condition of the Church: for tis said And I saw, as distinct from the former. Let the Reader per­pend this; also Iohn seems to insert his name to confirm it, saying,

I Iohn saw the Holy City, — Ierusalem] Meaning the Church which the Scripture cals Ierusalem.

A City] Because of its choyce and rare building; such was Ierusalem built by Salomon; more rare is this which is not built of common stones (but as Esay 54.13. which I may apply in some sense here) the Citizens are Saints: (who know one an­other as Citizens do.)

She is called holy] Because glorious in heaven and perfect­ly holy (so appearing to Iohn in the Vision;) she in some sort is holy here below; for Christ sanctifies her, washing her by wa­ter, regenerates her by faith and the spirit. The old Ierusalem was polluted; this is new, (newly glorified in heaven in the Vision) perfect, holy.

Coming down from heaven] So chap. 3.12. noting her ori­ginal to be from God (this must not be understood of local motion) her abode is heaven, as chap. 12. vers. 1. a woman in heaven, but here is noted her heavenly grace and majesty, (called Galat. 4.26. Ierusalem above) God from heaven hath chosen her.

Prepared as a Bride trimed for her husband] Not preparing as in this world, in deed ch. 12. she was on earth (though her o­riginal was from heaven,) but here she is actually prepared, chap 19.7. she on earth had (through Christ) made her selfe ready: but now she is actually adorned: So her militant con­dition on earth is not here meant, as Brightman thought. The most learned Pareus observes, she is not prepared for the Bridegroom, as before the marriage-feast, (for that is past) but for her husband, the feast being ended, and she mar­ried. —

Vers. 3. And I heard a great voice out of heaven, &c.] We have partly heard what Iohn saw; now follows what he heard. Two voices he heard; The first comes from heaven, shewing joyful news to the Bride; The second is his that sate upon the Throne, ver. 5.

Behold the Tabernacle of God is with men] Meaning that the Bridegroom and the Bride shall live in heaven for ever toge­ther. Gods dwelling is with men, since men being glorified, live in heaven. Now it had been no news to have said Christ lives with men on earth because he lived in the flesh with them, and after by his spirit; but now having ended the wedding-feast, he and his Spouse live gloriously in heaven. This the voice notes.

And he will dwel with them] As in one house together. This is happinesse indeed, to enjoy God the fountain of hap­pinesse. His absence must needs be torment, chap. 7.15. The [Page 174]Saints did enjoy God; but God is said there but to dwel among them, because they did not perfectly enjoy him: but now he doth dwell with them as a Bridegroome with the Bride after the wedding, perfectly, by his glorious pre­sence.

And they shall be his People] Here is the Communion of Saints, most perfect in earth they were by his inchoated grace; Now they are his in part, partaking of him in mea­sure: but then they shall be as he is, perfectly glo­rious.

Vers. 4. And God will wipe away all tears from their eyes, &c] No tears are in heaven to be wiped away, but it notes how free from all sorrow or cause of sorrow heaven is; no troublesome thought of kindred doth possesse them there. This life is a vale of misery. There is no death, but life; no mour­ning but mirth, joy, pleasure; No cry, but peace and tran­quillity; No paine or labour, but ease, rest, delight.

For former things are passed away] Meaning the miserable state of this life, and a new heaven shall succeed, or a state of happinesse, read chap. 7.16. to this purpose expounded. This proves that this belongs not to this life, for here the Church was ever, and shall be (more or lesse) afflicted.

Vers. 5. And he that sate upon the Throne, said, &c] Mean­ing Christ, as chap. 4. or God. Christ cals himself Alpha and Omega, chap. 1.18. as this doth, ver. 6. whoever it were (Christ or God the father) he commands Iohn for the conso­lation of the Saints beforehand to write, how he makes all things new, because the world to them is troublesome, full of causes of tears and sorrow,—therefore this was to be writ and laid up for the Churches comfort, that a most strange should happen, a new world they should enjoy. Observe Gods love in two things here,

• 1. He makes all new for the Saints sake, (not his own, who from eternity lived with them, and could to all eternity.)
• 2. He for their sakes commands this to be written (being most true) that they might not want consolation.

Vers. 6. And he said unto me it is done] The thing is as true and certain as if it were done, viz. That all things shall [Page 175]be new, and all tears wiped away, and God would dwell for ever with men in heaven. Thus the certainty of our salvation is set forth, John 5.24. he that beleeveth is passed from death to life, that is, shall surely passe to life. It is an asseveration full of weight.

I am Alpha and Omega, &c] As chap. 1. ver. 8.

I will give unto him that is athirst] So John 7.37. and 38. Christ cals, which proves this to be Christs voyce, who sate upon the Throne.

I will give of the fountain of life freely] The water of life notes joy, comfort, refreshment—Christ gives without our deserving, freely, eternal life. The fountain notes the lastingnesse of their joy, and the abundance of it (being ne­ver to be dryed up) the Angel deservingly praised God (a­mong other great works) for creating the fountaines of wa­ters, chap. 14.7. which are strangely conveyed from the sea through the crannyes of the earth for mans use; But much more thanks need we rerurn him for giving us himself, the fountain of joy (Ier. 2.13.) but note the qualification, 'tis given only to them that first thirst after it.

He that overcometh shall inherit all things] This being a Pro­phecy, speaks of things as to come, (but the Church now in the Vision, was in glory inheriting all things as heire of all) Now every Saint is an heire of heaven, Gal. 4 7. certainly they are rich who are heires of God and the promises, and he is very covetous whom God cannot content and suffice. But here is a fighting noted against the world, Satan and the Beast, which the Church by faith overcame.—

And I will be his God, and he shall be my Son] Now we are adopted, but then actually shall enjoy the benefits of Sonnes. See 1 Ioh. 3.2. we shall be like him.

Vers. 8. But the fearfull and unbeleeving —shall have their part in the lake,] Being not written in the book of life, Ch. 20.15. or as c. 13.8. meaning cheifly the worshippers of the Beast; who are afraid to disobey the Beast or oppose his wor­ship (as the valiant Champions of Jesus alwayes have done). Note a servant of Christ is a man of valour having the Spirit of Christ.

Fearfull] Not having faith in Christ for remission of sins, nor assurance of salvation in this life, as the worshippers of the Beast teach none have, standing ever in fear of hell and purgatory.

Ʋnbeleevers] Such are all strangers from God, and in par­ticular the enemies of true assurance and justifying faith (as all popelings.)

Abominable] Hating God, or hated of God.

Murderers] Here among others comes in the inquisitors of Spaine, the burners of Hereticks (as they call the Saints.)

Whoremongers] All in general who are impenitent and not written in the Book of life: Here comes in the Romish Locusts, who under pretence of vowed chastity, live most disho­nestly.

Sorcerers] None greater then the Roman Clergy have been, as histories tell.

Idolaters] What thinks Rome of this? what think covetous men? what Epicures whose belly is their god.

All lyars] Framers of lyes and enemies of the Truth. Let Antichrist and his worshippers, and all Hereticks think of this, and be confounded.

Shall have their part in the lake which burneth with fire and brimstone, &c.] See Psal. 11.6. of the wickeds portion. They that are cast into this lake, have not their names written in the book of life, chap. 20.15. therefore the lake is hell. Now though things are spoken here, as yet to come (being a Pro­phecy) yet in the order of the Vision, the wicked were before in hell, chap. 20.10, 14, 15. and the Saints in glory.

Vers. 9. And there came unto me one of the seven Angels] What Iohn heard and saw generally is now ended. Here fol­lowes perchance a kind of a special Vision, or the glory of hea­ven more opened, then hitherto.

I will shew thee the Bride, the Lambs wife,] Here is noted the familiarity of the Angel with Iohn by which we may guesse they desire none of his worship.

I will shew thee] Formerly Iohn saw her in the Wildernesse, [Page 177]now he shall Visionally see her in glory.

Vers. 10. And he carried me away in the Spirit] It should seem to be indeed another Vision.

To a great high mountaine] Iohn had hitherto been in the wildernesse, as chap. 17. where this Angel shewed him the Whore—and perchance having turned aside, now re­turnes to him to shew him the Lambs wife; Another like sight farre then the former, in the Wildernesse Iohn saw a strange Whore: From this high mountain, high mysteries of the Church gloryfied. —

And she shewed me a great City] The Angel promised to shew Iohn the Lambs wife, and now presents him with this sight; for indeed the Church in glory is both the Lambs wife and City of God. A Bride, because of her marriage and or­naments. A City, because of her most magnificent building, comely order, invincible strength to last for ever. Her Maker and Founder was God, Heb. 11.10. this City only has foun­dation.

A great City] In respect of her largenesse; full of Saints and Angels. So the glorious condition of the Church seemed to Iohn like a fair City; which argues, that whatsoever one may require to make up a compleat City, is found beyond thought in the Church triumphant; honour, riches, multitude, learning or knowledge, order, all things —convenient for that state, see chap. 18.22. what Babylon shall want, as musick, trumpets, harpes —which this City shall abound with.

The holy Ierusalem] The old was unclean, this perfect­ly holy, being (according to the order of the Vision) in per­fect blisse. Called Ierusalem, because of her everlasting peace (for so the word in Hebrew signifies) under which is comprehended all manner of happinesse.

Coming down from God out of heaven] So in the Vision. Noting her descent and Original from God, who is her hus­band, who elected her through Christ.

Vers. 11. Having the glory of God, and her shining was like unto a stone most precious, &c.] As if her situation and aire were commended; She enjoyes that unaccessible light of Gods [Page 178]Majesty and presence. And her light (far beyond Sun and Moon) was like to precious stone; even a Jasper, excellent in vertue (good against poyson) like a Christ all that is most bright, and no wonder, since God was the light of it, vers. 23. By these stones the bright majestique light of heaven is set forth excelling and comforting or driving away ill (if possible any should be there) and hence the precious stones and gemmes are mentioned, by which not only the choycenesse of the City is set forth (because most pleasing and precious to men) but the imcomparable vertues in them, shew the most incompa­rablenesse of God to the Church, who is all to them, and the Author of these vertues in the stones (of which somewhat anon) and must have them in a most plentiful measure in him­self.

Vers. 12. And had a wall] alluding to a City. Now the wall is the safeguard and protection of God. The safeguard of heaven depends upon the wall of Gods omnipotency.

Great] Being thick and broad, therefore strong.

High] Therefore not to be scaled.

Had twelve gates] Meaning the doctrine of the Gospel or twelve Apostles by which heaven is opened to us.

At the gates twelve Angels] Gallant Porters, meaning the Fathers, Prophets and Apostles, who by preaching shewed us the way to the City.

And names writen thereon] The names of the twelve Tribes of Israel, noting the gathering of the spiritual Israel thither (and perchance the literal seed).

Vers. 13 On the East three Gates, &c.] I seek no mystery here, but look on the allusion to Ezek. 48.30. where such a City is described, by which is meant the Church of the New Testament, gathered from East, West, North, South; that is, from all corners of the world. Such is the represented Church above.

Vers. 14. And the wall of the City] The foundation is Christ, 'tis said to be twelve, because the twelve Apostles by their preaching laid the foundation Christ, for honour sake the names of the twelve are written upon the foundation, because so fully laid by them; because they (if there be differences of [Page 179]glory, as Christs right hand and left hand seeem to prove) shall excel others in the Kingdom of glory; doubtlesse the laborious Saint Paul is to be reckoned among them.

The Apostles of the Lamb] Christ, for so in their Epistles they stile themselves.

Vers. 15. And he that talked with me] One of the Angels of the seven Vials, ver. 9. and chap. 17. 1. who said come and I will shew thee.

Had a golden Reed to measure the City] Not as chap. 11. v. 1. concerning reformation, but only to acquaint John with the largenesse and figure of this City to describe the same to us. So 'tis Ezek. 40.3, 4, 5. where the Lord (and now Christ by the Angel talking with John (perchance who poured his Vial on the aire as) chap. 16.17.) setting the Prophet on a high Mountain (as the Angel doth John here, ver. 10.) sheweth him a City and Christ measuring it.

A golden Reed] Because to measure so precious and glo­rious a City.

Vers. 16. And the City lyeth foure square, &c.] Which form is most solid and perfect, the Longitude and Latitude being equal, consisting equally of elect, this notes the firme­nesse of the City, the largenes of the City is shewed in v. 16, 17. to confirme what multitudes of Saint and Angels (as Citi­zens) are there, being larger then the old Jerusalem (but af­ter that form) nay larger then the literal Babylon, which was one of the greatest Cities of the world, being 66. miles com­passe, whose wals were one of the worlds wonders; yet the wals of this are stronger and higher, being not to be vanquish­ed or conquered, as Babylon and the old Jerusalem were: I seek no mystery here.

According to the measure of a man] Which measure the An­gel used, as he might say, the City is so large according to the common measure of men, which the Angel used. John saw the City out of heaven when it was measured, yet not in earth, and it was only measured to shew every way the largnesse and majesty of that mystical City above.

Vers. 18. And the building of the wall was of Iasper] Baby­lons walls were choyce, yet but of Brick, Sand, Pitch; but this [Page 180]wall is of Jasper, a precious stone; I see no more here, but the most happy, everlasting life of Saints set forth.

The City was pure gold] This metal we chiefly-esteem; ther­fore the Holy Ghost sets forth the glorious condition of the Church or City by it; pure Gold is without drosse, if tryed in the fire, it comes forth without any such; shewing the most pure estate of the Church above.

Like to Chrystall] Or clear Glasse, the matter is solid Gold, the form bright as Glasse or Chrystal so it is as a golden City shining in glory; not really, but to stirre us up to seek after this heavenly Ierusalem, which farre exceeds all these preci­cious things to which it is (as it were) compared.

Vers. 19. And the foundation of the wall] The matter of the wall and City is mentioned; the foundation is very preci­ous, being of precious stones; stones are for foundations, pre­ous stones; for this (being Christ laid by the twelve Apostles whose names were upon the foundations) the foundations were all of whole Pearles or Gemmes, which were Pillars of the wall (as it were;) thus the foundations were garnished with pearles or precious stones.

The first was a Iasper] Clear and green, which the Papists say signifies Peter, who did shew a lively flourishing love to­wards Christ indeed Peter being first converted, is usually first named, but the same order of mentioning the Apostles by the Evangelists, is not observed alwayes, and 'tis conceived all loved him and dyed for him as well as Peter (Iohn only ex­cepted perchance, who was the beloved Disciple & writ most of love) therefore this of the Papists proves little; neither is it said the Apostles were the foundations, but their names were written upon them; doubtlesse the preciousnesse of the stones set-forth the preciousnesse of Christ the foundation, and the Gospel preached by the the twelve; so the stones set forth the choycenesse of him that sate upon the throne, ch. 4.3. which is a plain sense.

The second a Saphire] being skie-coloured it aswageth lust; 'tis wonder (saies my Pareus) that Writers apply not this to Iohn, who only lived unmarried; the Papists apply it to An­drew; but since the order of reckoning the Apostles is not al­wayes [Page 181]the same, we hence can certainly gather little. But this observe, if the twelve had their names upon the foundations (then had John before his death) and why may not the Beast like a flying Eagle resemble John. chap. 4.7. who though alive had written his Gospel, where he sores aloft (like an Eagle) about Christs Divinity? See the exposition on that chap. 4 7. I see little hindring.

The third a Chalcedony] A kinde of a Carbuncle, of a pur­ple colour, good against black choler, that is, sadnesse and fear. Now the foundation Christ, and the Doctrine of the twelve Apostles, both teach love as in the first stone, chastity in the second, and expel all base fear as in the third stone.

The fourth an Emerauld] A most pleasant green colour, re­freshing the sight, good against poyson and the falling sick­nesse. Now the foundation Christ is most pleasing and cor­dial.

The fifth a Sardonix] Resembling in part a mans nayle and the colour, 'tis good against pride; so is the foundation Christ and the twelve Apostles doctrine.

The sixth a Sardius] Of a dark red colour, it emboldens, sharpens the wit.

The seventh a Chrysolite, &c.] Being good against short­nesse of breath, the Papists apply them to the Apostles; but for brevity sake I omit them; Christ compleatly comprehends whats in them to perfection, who is the true foundation of the heavenly Ierusalem; the Apostles have their names writ­ten upon the foundation, because they confirmed the founda­tion Christ with their blood.

Vers. 21. And the twelve Gates were twelve Pearles, &c.] Christ is the only Gate, he is the way, door and life, but be­cause by the ministry of the twelve Apostles we come to Christ, hence the City is said to have twelve Gates; now the Doctrine of the Apostles leading to Christ, is more precious then Gold or Pearles, who in heaven shall shine (with the brightnesse of Christ) like glorious Pearles.

And the street of the City was pure Gold] Now followes the inward beauty of the City; there are many streets in a Ci­ty, and a Market-place or place of meeting, I see nothing else [Page 182]here: but the whole course of the Saints in heaven is most un­corrupt and pure, their walking or motion and meetings (com­prehended by streets) are righteous and pure as Gold; our meetings below are full of corruption, and the purest Church and members sinful, therefore the state of this life is not here meant.

Transparent Glasse] Is the Cities unutterable brightnesse.

Vers. 22. And I saw no Temple in the same] Solomons gli­stering Temple was a type of Christs spiritual Church; heaven shall need none; preaching and all outward exercises of Reli­gion shall cease; in this world our weaknesse needs these helps, then God will not be served with external worship; Christ shall give up his ministerial Kingdom (by which he now governs the Church) 1 Cor. 15.24. and God according to the Essence in three persons, shall be all in all; each one then shall be taught of God, Ier. 31.34. None need say, know the Lord; all imperfection shall be laid aside, 1 Cor. 13.10. and tongues (which were only to build up the Church) faith and hope which were to lay hold on Christ, which now in the Vision they enjoy, only charity remains. So when I speak of meet­ings or motion, ver. 21. I mean no such as these; but conceive they may move— and not alwayes in heaven sit, stand stil or rest in one place, which were improbable.

For the Lord Almighty—is the Temple of it] Here the Saints praise him in Temples, there they shall immediatly re­joyce in him, and keep a perpetual Sabbath to him, serving him day and night before the throne—so they shall rejoyce in God as in a Temple, God in heaven is insteed of a Tem­ple, chap. 11.19, the Temple of God was open in heaven, meaning the triumphant Church who were Gods Temple in earth, now he is the Saints Temple in heaven.

Vers. 23. The City hath no need of Sunne nor Moon to shine in it, &c. Tis not said the Sunne and Moon were not; for as E­say hath it, The Moon shall shine as the Sunne, and the light of the Sunne shall be seven fold, (for a recompence for their unwearied former pains) chap. 30, 26. speaking of the reno­vation of all things. But God and the Lamb (as equal in light and glory) shall be the light of the City, and shall obscure the [Page 183]other lights, which shall remain glorified as monuments of Gods mercy, power and wisedome: but the city shall not need them, having the father of lights there, where also every Saint shall shine as the Sunne for ever. O glorious City! But observe, that Esay is partly to be understood of the great light of knowledge and grace under Christs spiritual King­dom (in respect of the dark clouds of the Law) where the Sun of light is prophecyed never to set fully till the second com­ming of Christ, ch. 60.20. but not onely of this spiritual King­dom; nay, vers. 19. speaks as the place now in hand, as if there should be no use of Sun nor Moon hereafter.

Vers. 24. And the nations that were saved, shall walk in the light of it] Thus much for the building and glory, now of the Citizens somewhat. They shall enjoy the glorious presence of God, who is the light of the city. Iohn having spoken of the city could not conveniently but mention citizens, who are indeed the very city or part of it; the Patriarchs, Prophets and Jewish nation (or the elect of them) are the rest. But this must be taken according to the order of the vision; and city first, and then inhabitants.

And Kings of the earth do bring their glory thither] Not the Kings of the earth, who stand for the Beast, of which often. But Kings converted in the time of the Gospel, of which see Esay 60. at large. To which passage here is an allusion, though it were in the time of the spiritual Kingdome of Christ, partly fulfilled: now these Kings brought their power and honour to Christs spiritual Kingdome, when they were converted, and upheld the same, and they bring their honour to the city a­bove, when their abode is forever above, being consumma­ted in glory, praising, honouring, & lauding God and Christ for their salvation for ever and ever.

So these Kings are not such as bring now again their earthly honour to the Church militant, for they are saved (as well as the nations,) not to be saved, implying their being in joy and safety.

Kings of the earth] Some of the ten converted ones: who (when in heaven) are not Kings but fellow-citizens, Ver. 26. is much the same.

Vers. 25. And the gates of it shall not be shut by day, &c] No­ting the security and peace, and freedome from all dangers for we shut gates day and night in time of Warre or Siege, but there shall be no danger: now if in the day time the gates shall not be shut, then never, for there is no night, being the glory of God shall expel darknesse by everlasting light. This is an allusion to Esay 60. thy gates shall be open continually, (speaking of the Church militant under the Gospel) to admit members, to wit, into the Church, Gentiles and Kings, and never shut as excluding none: and here tis applyed to signifie the security and happinesse of the Church triumphant.

Vers. 27. There shall in no wise enter in any thing that is de­filed] See vers. 8. Expos. on it. Paul long since 1 Cor. 6.9. foretold as much. Now Christ will judge according to the Gospel. These places prove nothing against the Saints, who have been overtaken in some sin, and have washed themselves by faith in the blood of the Lamb, but tis understood of them who make a trade of sinne.

CHAP. XXII. The same Vision partly continued.

Vers. 1. And he shewed me a pure river of water of life, clear as Chrystall, &c.]

THese two last chapters concerning the Saints felicity, an­swer to chap. 7, 15. where the redeemed, clothed in white robes praise God before the throne day and night, that is, for ever.

The pure river alludes to Ezek 47. or rather to Paradise watered by the river, that came out of Eden, Gen. 2.10. but that river drew corruption, this is pure, and water of life, ha­ving no mixture of filth, that came out of Eden, this out of the Throne. What more pleasant then a water? behold not a fountain, but a great river, not rounding the wals of the city, but running through the streets.

Let us entertain no earthly thought, for God by this shews [Page 185]us glorious things, in Ezek. 47. waters issuing out of the house of God or Temple, is the doctrine of the Gospel flow­ing from Christ. But in this place, as also chap. 7. last, the li­ving fountains of water are to note the fulnesse of knowledge of God, which the faithful shall have by the immediate Vision of God and the Lamb; as also unspeakable purity and joy. Now the comforts of the Gospel in this life, and its doctrine, is compared to water, Iohn 7.37. Others say, the river is the Holy Ghost, proceeding from the Throne or God, constant­ly refreshing the city of God.

Vers 2. And in the midst of the street of it, and of either side] Here follow the abundance of all things necessary for the Ci­tizens.

Was there a tree of life] Conferring and preserving life, al­luding to the tree in Paradise, but that was not to be touched, and this is common for all the Citizens: There was but one, (the which that in Paradise typed) See Rev. 2.7. where I ex­pounded it to be Christ, who is the bread of life. Now the tree (though but one) with its boughs and roots, reached both sides the river, (though the river was very broad) noting how sufficient Christ is for all the Citizens, Ezek. 47.7. (to which here as an allusion) speaks of many trees, yet 'twas but the same Christ conveyed many ways to the Saints, therefore cal­led many trees (as the foundations were said to be twelve) but here is but one Christ whom all enjoy alike.

Of the river, &c.] The tree is in the midst of the street, because barred from none; by the River, because always fruit­ful, never decaying.

Bearing twelve manner of fruits] I dare not say, here is meant the Apostles doctrine, who though they preached one Christ, yet drew comforts from him several ways. Nor will I mention the twelve articles of the faith, all comforting; But the tree notes Christ, who monthly, that is, continually, is bringing forth the fruits of joy and comfort to refresh the city of God; the earnest whereof the Saints have in this world se­veral ways. So Christ in heaven (alluding to the twelve moneths of an year) brings forth twelve (nay thousands of) fruits of joy and comfort.—

The leaves were for the healing the Nations] Alluding to Ezek. 47. So that nothing of Christ but is most sweet and good (not as if there were need of any Physick in heaven, but to keep the Allegory of the tree;) ordinary trees loose their leaves: Nothing of CHRIST but is profi­table.

The Nations] Chap. 21.26. who brought their glory to Christ as the Kings did, by being converted and upholding his Kingdom, and by being at last glorified by Christ, and per­fectly cured.

Vers. 3. And there shall be no more curse, &c.] What ever might hinder happinesse shall be removed (as chap. 7.15. all tears shall be wiped away.) By curse we may understand, not only that of the law (which is nulled) but the Anathema's of Antichrist; also sin, sorrow, torment, death which are de­stroyed. Here may be intimated the curse of delivering over to Satan in this life, because of sin in the Church; but there above is purity, and therefore no curse, as Beza has it. There shall be no curse, because the throne of God shall be there, and consequently blisse: There shall be no curse, because his ser­vants there obey and serve him (deserving no curse; but ob­taining honour unutterable) such are Angels and Saints. Since the Queen of the South wondred to see Solomons attendants, sure in heaven is matter of admiration.

Vers. 4. And they shall see his face] That is, shall be in the presence of God, and shall see Christs humane nature glo­ryfied and comprehend God to content and satisfaction (as far as created natures are capable.) See my Glimps of Christs love.

And his name shall be in their fore-heads] Either alluding to the Beasts marked ones, chap. 13. by which is noted his pro­perty of them, and so Gods owning the Saints may be here meant; or his name is his nature which they shall pertake of in heaven. See chap. 3.12. expounded to this purpose. I will write upon him my Name.—The Beast marked his, that they might only serve and worship him; Gods then are also marked, that is consecrated to openly praise him and serve him for ever.

Vers. 5. And there shall be no night, &c.] Darknesse is but sad, therefore no night of darknesse or sorrow shall be there. The glory of God there hinders all night or darknesse; so there needs no Sun, being there is no night, see chap. 21.23. where this verse is fuller explained.

And they shall raigne for ever and ever] As Kings and Priests, as chap. 20. v. 5, 6. expounded the thousand years of Sa­tans binding; the primitive Saints lived with Christ in heaven after the expiration of them; all others that were regenera­ted (or partakers of the first resurrection) after death reigned with Christ forever.

Vers. 6. And he said to me, these sayings are faithfull and true, &c.] Hitherto the Prophecy; which one of the seven Angels who poured out the Vials and talked with Iohn, ch. 17. commends to Iohn to recommend to us. So not only the two last Chapters concerning the glorious Bride or City (wherein, by most choyce things as gold, pearle —the glory of the Saints above is (as it were) shadowed out) but all the book is com­mended. And indeed it is the true summe of all things to happen to the last day, nay for ever: What ever may be said of any book of holy writ, may be said of this; being an Epi­tome of holy Scripture in some sence, so that herein is enough for salvation, if well understood and practised.

Faithfull] To which we may give credit.

True] Which shall in time and order be accom­plished.

And the Lord God of the holy Prophets sent his Angel] Christ the revealer of the Prophesie, is the Lord God of the Prophets who sent his Angel, vers. 16. I Jesus sent my Angel, which proves two things.

• 1. That the Angel was not Christ, but his messenger (though in the Old-Testament Christ appeared oft as an Angel, to wit, of the Covenant.)
• 2. That Christ is God being Lord of the Angels, see chap. 1. v. 1. expounded.

His Angel] Meaning himself who spake to John. See ch. 1. v. 1. about the rest of this vers.

Vers. 7. Behold I come quickly] The voice is Christs, per­chance [Page 188]represented by the Angel; Christ is the Lord of the Prophets, who confirmes the words of the Angel, saying, the things must shortly be done; for he comes quickly. Time runs away apace and deceives men who live in security and carelsenesse; Christ will come before such are aware to judgment.

Blessed is he that keepeth these sayings, &c.] See chap. 1. v. 3. expounded.

Vers. 8. And I John saw these things, &c.] Visionally, and heard them, therefore a good witnesse. This is the very stile of John in his Gospel; he that saw it bears record, and his record is true. chap. 19.35.

And when I had heard and seen, I fell down to worship before the Angel] He ingeniously confesseth his errour again. Per­chance he committed his errour twise; If so (as it is probable, for 'twas upon the joyfull news of the Bride and her marriage that John was formerly taken in the errour about worshipping the Angel, (chap. 19.10. See the exposition) which now in the Vision was past) it shews the pronenes of the best men to sin more then once after reproof (as John had, chap. 19.10.) without Gods speciall assisting hand; also it notes our natures being prone to Idolatry, no wonder the world ever has been so prone to that sin in all ages.

Vers. 9. See thou do it not —worship God] As chap. 19.10. The words here differ from them in chap. 19. which proves 'twas not the former errour, but a second, upon Johns taking leave of the Angel. Now Iohn worshipped not, but compo­sed himself to worship by falling down: So the very gestures of Papists before Idols is sinfull and forbidden, let them wor­ship whomsoever under the Idol or Image. The Papists say the Angel out of modesty commanded Iohn to forbear, be­cause also in Christs sight; but the Angels reproving Iohn, proves the contrary.

Of them who keep the sayings of this book] The Angel con­firmes that it was not lawfull for Iohn to worship his fellow-servant (for such are the Angels to Saints) but God only. Now the Angels fellow-servants are those who hate the Whore and Beast—and flye out of Babylon —keeping the sayings [Page 189]of the Book, worshipping neither the Beast nor his Images (of which his Kingdom is full) so the Angels reasons against Iohns worshipping are seasonable. All worship is due to Ieho­vah alone.

Vers. 10. And hee said to me, seal not the sayings of the Pro­phecy, &c.] This the Angel saith; but chap. 10.4. God com­manded the things uttered by the seven thunders to be sealed, which seemes to be taken out of Dan. 8.26. where the Pro­phet is commanded to shut up the Vision (or seal it) because it was not to be accomplished for many dayes; The Angel commands this not to be kept secret or sealed, because all might read it, and beware of the Beast; also because the time was at hand when Iohn writ (and Antichrist has been now long re­vealed;) God commanded the things uttered by the seven thunders to be concealed (not absolutely, but in respect of the event) because Antichrist would not take notice of them, and therefore they were as good be kept secret, see chap. 10.4. expounded. And indeed it is worth noting, Christs Angel sayes, seal not, but let Scripture be read; but Christs preten­ded Vicar sayes, seal all Scripture, let none be read (but by the Clergy) opposing Christ.

Vers. 11, He that is unjust, let him be unjust still, &c.] Here is a kind of tacit Objection answered; for some may say, the Prophecy being open and to be read, Tyrants and Antichrists will (through Satans instigation) rage the more, knowing their time is short; or knowing the short time comprehends hun­dreds of years, they may say as the wicked servant, our master deferres his coming, and will rage the more in the mean time. Therefore 'twere better the Prophecy were concealed. To which is answered, he that is filthy, let him be filthy still— in hope to scape unpunished —which words are not a permission or approving of filthinesse; but a threatning a se­cret judgment; for reprobates shall be given up to a reprobate sense; if after admonishing —such will be filthy, let them be filthy still.

He that is righteous, will be righteous still,] As Dan, 12.10. many shall be pure: but the wicked shall do wickedly; to [Page 190]which our Gospel Daniel here alludes. All the righteous will believe, and do righteously (though the day of judgement be not very near;) the Word in them is the incorruptible seed; now for their sakes the Prophecy is chiefly, therefore seale it not. Here observe how the same word causes divers effects accidentally, tis the savour of life to the Elect, to the rest the savour of death, as our Apostle 2 Cor. 2.15, 16. bravely.

Righteous still] Continuing in righteousnesse, and encrea­sing in righteousnesse. Here the Papists say, second Justificati­on by works is proved; for they who were justified first by Christ, may be more justified by works, as charity —but tis false; no works justifie; and Scripture which commands charity, never speaks of its justifying. Christ justifies alone, but our good works declare us to be in Christ, and justified. So James may be understood, ch. 2. ver. 24.

Quaest. How is a man that is justified, justified still or more? (for the words in Greek bare that interpretation.)

Answ. We are justified but once, but sanctified oft more and more (both which Sanctification and Justification are here expressed) but though we are but once justified, (as was David,) yet after sinning and falling from God, when by re­pentance we return to the God of our Iustification, we have the benefit of Justification renewed, as Psal. 51.7. David had; as that most pathetique Psalme proves every where; but enough.

Vers. 12. Behold I come quickly, and my reward is with me] This is Christs voice, perchance represented by the Angel, yet it might be Christ distinct from the Angel; for tis no un­usual thing in this book as in some Comedy or Tragedy, to have several Persons brought in speaking of Christs coming quickly. See ver. 7, and ch. 1. ver. 1.

My reward] Because Christ freely gives it. Now the re­ward is eternal life, and that is the gift of God, Rom. 6. ver. last. Damnation is properly a reward, so is not eternal life, but improperly, being out of free grace and promise.

To render to every one according to his works] The good [Page 191]mans reward (out of mercy and promise) shall be good; the wicked mans shall be evil (to him, but just as from God) out of desert. The wicked man is rewarded for his works, being perfectly evil: the good man according to his works, which are due debts to the Creator, but imperfectly good, to which God hath annexed a promise out of free love, not de­sert.

Vers. 13. I am Alpha and Omega, the first and the last, &c] This proves it to be Christs voice, who chap. 1. ver. 8. cals himself so. Now Alpha is the first letter, and Omega the last among the Greeks. So Christ is first, even eternal with his father, and last, as God to eternity. See chap. 1.8. ex­pounded. Christ though the Son, is as soon as the Father, as light and heat are in the Sunne, and fire, (yet the Sunne and fire are causes of them;) he that pleases may read the learned refutation of Engedinus the heretick against Christ being Al­pha and Omega by my Pareus upon this verse.

Vers. 14. Blessed are they that do his Commandements] It seems as if spoken by an Angel of Christ, whose command­ments are mentioned: but it may be referred to the Com­mandements of the book, or sayings of the Prophecy, ver. 7. and then tis Christs voyce. Now the sayings of Christ or Com­mandements, are touching the not worshipping the Beast, nor his image, as chap. 13. flying out of Babylon, chap. 18. and forsaking any thing of Rome; if they be blessed that keep them, what becomes of them that break them, worshipping the Beast? The Lord remember all his People, and them in Ire­land, to call them from Popery to salvation through Christ Iesus.

That they may have right to the tree of life] To wit, Christ. Now that we have, in being his spiritual members and spouse, who have right to their head and husband: The servants of the Beast have no right to Christ, being neither elected nor redeemed in general.

Vers. 15. For without are dogs and sorcerers] Out of hea­ven, to wit, being not written in the Lambs book, chap. 21, 27. Now though all wicked men and reprobates are here meant: [Page 192]yet in a most peculiar manner the servants of the Beast: By which you perceive how God hates all Idolaters and Ido­latry,]

Dogs] Are unclean, and tearers or devourers. Matth. 7.6. Give not that which is holy unto dogs. Julian the Apostate was such a dog, who receiving some knowledge of Christ, tore the Gospel, and rent it with arguments out of its selfe, but wrest­ed. Now who are greater tearers of the Scripture then Pa­pists wresting it to destruction? who greater lyars against Christ and truth? who teach more false doctrines then they?

Vers. 16. I Iesus have sent my Angel to testifie unto you these things, &c] He is the Person speaking, the Author of the Revelation, the Alpha and Omega, the Lord of the Pro­phets, the Commander of the Angels, the doner of eternal life, and therefore God Omnipotent. Note, Christ gives himself that name, which long before was given him by the Angel, Matth. 1.20, 21. This name we should chiefly acknow­ledge him by, this is the only name of comfort; so he says thus muth; I Jesus, or your Saviour, have sent my Angel, put­ting us in mind of his love and mercies towards us.

To you] Of or in the seven Churches, chap. 1.11. But these things concern all the People and Churches of Christ; though particularly the seven Churches in Asia, long since ruined. First, this is comfort to us, that our Jesus is the Angels Com­mander, therefore we shall not want their assistance. Secondly that we should carefully read what Christ commanded his Angel to testifie, and John to write. How ill did they who question the authority of this book?

I am the root and off-spring of David] The root beareth the tree: so Christ as God upheld and saved David, but accord­ing to the flesh he was the off-spring or sonne of David, and by consequent the true Messias.

The bright and morning starre] The meaning is, that as Ve­nus outshines all the stars: so Christs glory excels all the glory of Saints and Angels; thus Christ resembles his glory to the heavenly brightnesse and lustre of the morning starre. Ba­laam [Page 193]Numb. 24.17. and Peter 2 Pet. 2.1. v. 19. cals Christ a star. Christ expels the darknes of sin and ignorance, and brings the light of knowledge and grace: and at the morning of the re­surrection will drive away the darknesse of this life, and shew himself most gloriously to all the Saints.

Thus Christ promised himself to the overcommers, chap. 2.28. as is expounded, he being the morning starre.

Vers. 17. And the Spirit and the Bride, say come] That is, the Spirit in every Saint, sayes come. Every Saint having the Spirit, longs after Christ; so David, Psal. 42.2. As the heart pants after the water brookes, (that hot, and therefore dry or thirsty creature) so doth my soule after thee O God? And the Bride or Church longs after Christ to be fully gloryfied by him, and to live ever with her husband; the Church Militant, Cant. 8. vers. last, cals for Christ, saying, be like the Roe (that nimble creature) and come in haste; The coming of Christ is fearfull to the wicked, but the regenerate long for him.

Let him that heareth say, come] As the Bride doth. Truly the reading and hearing this book will make every spiritual man say, come Lord Jesus; such sweetnesse is here.

Let him that is a thirst come] That is the qualification re­quired in the commers; come to me for redemption, salva­tion, glory; if athirst, for a thirsty man is fit to drink of the fountain of water of life. Now he that is athirst, is he that has the Spirit crying to Christ to come, to perfect him and the Church in glory.

And whosoever will] Being qualified and a thirst; none else can come, these the father draweth.—

Let him take the water of life freely.] Being a thirst, and draw­en by the Father. The invitation is generall, Isa. 55.1. Hoe all —but note the qualification, that thirst, come ye to the waters —but note, God worketh in us to will and do, Phil. 2.13. whosoever commeth then, God draweth.

Vers. 18. For I testifie] This depends upon vers. 7. blessed are they that keep the words of this Prophecy; now he threa­tens those who any way corrupt or abuse it. Sure Antichristi­an [Page 194]falsifyers of the truth are here meant.

For I also testify or testifie together sayes the Greek] Because the Angel had spoken, now Christ confirmes the Angels testi­mony, witnessing also with the Angel.

Ʋnto every man that heareth] Not the Pope excepted.

If any man shall adde] By false interpretations (as 2 Peter 3.16.) adulterating the Text. Let the Papists take heed how they mingle traditions and lyes with the Text.

Ʋnto him God shall adde the plagues] To wit, not only the seven last plagues; but to be cast into the lake of fire and brim­stone for ever with the dragon and false Prophet, chap. 19 20. O Arrius and Engedinus—where are ye? O Pope­lings and Hereticks, take heed.

Vers. 19 If any man shall take away from the words of this Prophecy, God shall take away his part out of the Book of life, &c.] To the adders he will adde plagues; to the takers away he sayes, hee'll take away his part out of the book of life; That is, what part he seemes to have; or will utterly condemne him one day. Indeed they may be said to take away from the Book that deprave it, allow not of it, sleight it or the like. The overcommers were promised choyce rewards in the seven Churches; these deprayers shall have no share with them, nor with the glorious Bride in heaven. Some have denyed Saint James his Epistle, some this book through mistake not malice (being otherwise true Christians) and are not to be compre­hended here. Luther doubted of James, many ancient Chri­stians (through weaknesse) of the authority of this most Di­vine book; on whom I dare not doubt but God had mercy. But note, not only the integrity, but perfection of Scripture is hence proved; since nothing is to be added, away then with tra­ditions; the written word is perfect and only to be followed to salvation. Deut. 4.2. Moses gives the same command, let no man adde — by which it is plain, the holy Scriptures of the Old-Testament were full enough and perfect to salvation Now our Saviour (not John) takes this passage from Moses, and other things in this book are taken from the Prophets everywhere; To note the perfect agreement of the New-Testament and [Page 195]Old, and also to shew how this Book (sayes my Pareus) is a summe of holy Scripture: Well, we must not depend upon Revelations, but the written Word. By this Christ proved himself and his death to his disciples, Luke 24.27. see my Glimps of Christs Love, pag. 57.

Vers. 20. He that testifieth these things, saith, surely I come quickly, &c.] They be the words of Christ, not of Iohn; who testified and revealed this Prophecy to Iohn, being the true and faithfull Witnesse, chap. 3.14. who promises to come quickly, to confute those who make a mock of his coming to judgment, 2 Pet, 3.2, 3, 4. and to stirre us to patience and watchfulnesse. And truly if when Iohn writ this book, Christ promised to haste, then now he is even at the door; many Jews are daily converted, the Gospel much spread, Antichrist manife­sted and spiritually killed by the Witnesses, forsaken by the Kings of the earth (or many of them) nay and Christ has powerfully reigned by the Reformation of many Kingdomes in matters of Religion; We expect to hear of Romes literall desolation; but the utter ruine of Turke and Pope we expect not till the seventh Viall be poured out into the aire, or the seventh Angel sound at the last day; other things are most fulfilled, and we hope God for the Elect sake will hasten his coming.

Surely I come] 'Tis an asseveration confirming his pro­mised coming to comfort the godly, and to stir them up to watchfulnesse and patience in well doing and ill suffe­ring.

Vers. 21. Even so come Lord Jesus] Sayes Iohn after all the most joyfull glorious things in the Prophecy (the Beast and Dragon in the Vision cast into the lake of hell) longing for the consummation of glory. Indeed Christ is the good Ahi­maaz, 2 Sam. 18.27. that brings true and good tydings here in this life, but cheifly hereafter; of perfect redemption (which all the creation groanes for) and perfect glory for the Elect. Or Iohn may be understood to desire Christ to hasten Anti­christs destruction, to hasten comforts to Syon; and lastly to come to judgment to condemne the Dragon and Beast, and [Page 196]deliver the Saints, redeeming their bodies out of their graves, consummating them in glory. Thus the Spirit in all the Saints teaches to long after Christ, and say come Lord Jesus, come quickly, even so Amen.

Hanc epitomen praecipuorum Commentariorum supra Reve­lationem JOHANNIS, unàcum annotatiunculis quibusdam, feliciter peregi 30 Martii 1650. Ann aetat. meae. 31.

Trinitati gloria sempiterna, Amen.