The Sealed Book Opened

AFter this,) His relation to the Vision set down before, chap 1. of Christ walking in the midst of the seven golden candlesticks, as if he should have said, after the former Vision, and such things that concerned the present estate of the Church, set down in the Epistles to the Angels of the seven Churches of Asia, I had another concern ng the future estate of the Church.

And (I l • oked) says he, wh • ch was not externally, or with the eye of the body, but (as chap. 1.10. being in the spirit, or in a trance) he same was internally or • ntellectual, and in a word prophetical, whereby things a • e made known, either by revelation only, as future things were made to the Prophets, who were called therefore, Se • rs, or by representation only, but not revelation, as Pharaoh 's dream, and Nebuchadnezzar's Vision, or bo • h by representation and revelation, as we see here, ob. 1.20. and 1.12 15 18 &c.

(and behold, a door was opened &c) Whereby is signified, 1. That an entrance to see and know these heavenly mysteries was made, as likewise. 2. A fit opportunity to make them known to others, so called, 2 C • r. 2.12. And, 3. the gift also of utterance granted to him who makes them known to o • hers, Col. 4.3. for as God opens a door of utterance before we can speak the mysteries of Christ, so likewise must he a door of entrance before we can behold them.

(and the first voice, &c) Upon which opening of this door we see that he also hears a voice, the Lord so, not only offering a new sight to his eyes, but information to the ear, which voice was as of a trumpet. 1. For rousing up to attention, he being to be acquainted with so great mysteries. 2. As most fitting before such an intimation and proclaiming such battles and foes with wh • ch the Church was to encounter.

(which said, Come up hither, &c.) The words then of this voice were partly mandatory, and partly promissory, not meaning by Come up hither, a local motion of the body, but being in a rapture, an elevation of the mind, and so a suitable disposition to the subject of this revelation.

The promise is and I will show thee things to come, which is only proper to God so to do primarily and universally, as we see, Isa. 41.23. Others, Angels or men, do this but in some things, and from God who is omniscient; and as for some things that Satan or his instruments foretells, this either out of long experience from natural causes, collecting what may be the effects, or else by God's permission to know such or such things, for the punishment of the wicked, whom whosoever consults, they shall find his answers either deadly, or deceitful.

And immediately I was in the Spirit, &c.) That is in a rapture of my spirit, which was suspended a while in her ordinary functions toward the body, that the more she might intend all her powers towards these heavenly things that were to be revealed, the like whereof we see in Ezekiel and Daniel.

(and behold a throne, &c.) Here begins the description of God's glorious Majesty, glorious in himself, and sitting as King of Kings on a glorious throne, so described, because being to foreshow the many changes that were to fall out in the world, and the sore troubles that his Church was therein to suffer, therefore in the very entry the Apostle, he and we, are drawn up to look on him as a King sitting in Majesty and power, ruling and over-ruling by his providence whatever can fall out to his glory, his Churches good, and his enemies confusion. This throne is said to be set in heaven, 1. Because a heavenly Majesty was to sit therein. 2. To show that this his throne is not subject to changes as earthly thrones and dominions are. And 3 that God rules after an heavenly manner, in holiness, justice, wisdom, power and providence, &c.

This sitting signifies, 1. That he governs all the world as one that sits in his chair at ease. 2. The settled government of his Kingdom void of perturbation or affection, which are incident to other Judges.

(and he that sat was to look upon like a Jasper. &c.) Here is then a description of God's glorious Majesty, nor as he is in Essence, for so no mortal flesh can know him, but for our capacity by a resemblance unto that which we most h • ghly account of above silver or gold, to wit, precious stones, to which he gives that beautiful luster and glory which they have, and therefore must be himself more glorious; also his glory is resembled to that of precious stones, because innate as it were, and not adventitious. 2. Neither like the glory or beauty of some things that quickly fade, but (like that of precious stones) is durable. And 3. as the precious stone set in gold, is the glory of it, so is he of his Church, compared to a golden Candlestick, and to Jewels, (as Malachi speaks) when he is placed or seated in their hearts.

Now the precious stones whereunto he is particularly resembled, are a Jasper of a green sad color, and a Sardine which is of a red color, the green which is delightful to the eye signifying his mercy most delect • ble to the eye of faith, and the red fiery or bloody color, signifying his justice, both which are in God, and ought not to be separate in our meditation of him.

About the Throne likewise whereon he sits, is said to be a Rain-bow, not of divers colors as the natural is, but like an Emerald, of a green color, representing thereby, that to his Church now through Christ he sits not on a tribunal of justice, as a terrible Judge, but on the th • one of grace, or mercy-seat as an amiable King, and reconciled Father, compassed with mercy, ever (as it were) green and enduring, signified by the Emerald. And further to show that he has made a Covenant of mercy with his Church ever to endure, like that which he made with Noah concerning the not drowning of the world again with water, therefore he is said here to sit upon a throne surrounded with that which is green as an Emerald, and in figure like a Rain-bow.

Here the description of his Court or attendance, by which four and twenty Elders is meant the whole Church, now in the militant estate thereof. And as hereafter it shall be triumphant, or as it is so now in God's Decree and after shall be in the execution thereof. Elders they are called, not in respect of age, but of spiritual knowledge and wisdom, and twenty four in number, a certain number being put for a complete, but uncertain number of the Sain • s, and having reference herein to the twelve Patriarchs, of whom came the Jews, and the twelve Apostles founders of the Church of the Gentiles, both being joined now in one number, to show that both now make up but one Church, the partition wall being removed, and that under both Testaments there was ever but one way to be saved.

They are said likewise to be about the throne, (whereon the Lord sits as in the center,) thereby to show either, 1. near access which they have unto him, even as Num. • .2. The tents of the Tribes were pitched round about the Tabernacle of the congregation. And 2. their clear Vision they have of him by faith here, but far clearer which they face to face shall have of him hereafter.

Next there are seats ascribed unto them, 1. Thereby to show that their Pilgrimage being past, they shall sit and rest from their labors. 2. To show their preferment of reigning and judging together with Christ, as we have it, Mat 19.28. and 1 Cor. 6.2, 3.

Secondly, they have white raiment, denotating two things, innocence here, and glory hereafter; which innocence, chap. 19.8. is called the righteousness of the Saints, to wit, that of Justification imputed, which is not justitia aliena, we being members of his body whose it is; and that of Sanctification, imperfect here, but perfected in glory hereafter.

Thirdly, they have crowns. 1. to denotate their royal dignity here: and, 2. that according, to the Lord's faithful promise they shall have (as the prize) the crown of righteousness hereafter.

In like manner the white raiment shows that they are Priests, and their crowns that they are Kings, and so as chap. 1.6. That we are made Kings and Priests unto God by Christ.

Here is shadowed to us a twofold operation of the Majesty of God sitting on his throne; the one flowing from his justice, being terrible to his foes, which is expressed by lightnings, &c. as we see, Psal. 18.13. The other flowing from his mercy, and as a gracious God to his Saints, upon whom he sends down the manifold graces of his spirit, figured by seven burning Lamps of fire, which serves for their illumination and purging, as we see it promised, Mat. 3.11.

And this Spirit being one, is said to be sevenfold, to express the perfection and fullness of grace, see Isa. 11.2. that is in himself, that the variety of the gifts thereof which he communicates to the Saints, and these seven Lamps also are said to be before the throne, to show from whom all good things, whether edifying gifts, or saving graces descend, even from him who is the Father of lights.

Or by these ligh • nings, thunders, and voices, may be understood, the Word of God and the powerful operation thereof, 1. by Illumination; 2. Humbling also by the Law and thundering terrors thereof. And, 3. comforting again by the calm voice of the promises of the Gospel, so that God's Word in its virtue for these effects, both Law and Gospel, pr • ceeds from God, as also from the co-operation of his Spirit, and the saving graces thereof, which by the Ministry of the Word are ordinarily communicated to his Saints, Rom. 10.17.

Here is set down what John saw further before and about the throne: before, it was a Sea of glass like unto christal, by which Sea is signified the world, which shall be judged by him who sits upon the throne, and is called the Sea, 1. because of the continual instability thereof. 2. Having a sandy foundation. 3. Stormie ofttimes, and ever full of rocks and dangers. 4. Fit for passage, but not for h • bita • ion. And, 5. whose waters are salt, Et quo pl • s sunt potae, plus sitiuntur semper.

Next it is said to be of glass, signifying thereby the fragility thereof, having a glistering show, but no durable solidity.

Thirdly, it is said to be like unto Crystal which is clear and transparent, which expresses that clear sight that God has of all things therein, Heb. 4.13. Psal. 139.2, 12. as also it is said to be before the throne, insinuating that our actions are not subject to fortune, but governed by him who sits on the throne, and before whom the most secret thing is manifest. Followes, these that were in the midst and round about the throne, who are called four beasts, or more rightly four wights, 〈 in non-Latin alphabet 〉 , by which some understand Angels, called here four, because of their Ministry through all the four corners of the world: but I assent not hereto for these reasons, 1. Because, chap. 5.9. They say to the Lamb, thou hast redeemed us to God by thy blood, which the Angels that fell not cannot say. 2. Thou hast made us Kings and Priests, by which the faithful are only meant, as we see, chap. 1.6. and 3. v. 11. they are expressly distinguished from Angels, whereof there is mention.

By these four wights then are understood the faithful Pastors of the Church of God, 1. Called four in number, as sent out to all the four corners of the earth for gathering in the Elect. 2. Who are said to be in and about the Throne, to signify their intime and near access to God. 3. Having eyes both before and behind, to note their vigilancy and circumspection always, as also that they look before to God, having his glory ever before their eyes; and behind, to man having the good of their flock ever before their eyes, and themselves being midmen between God and his people; from God to them by preaching, and f • om them to God by prayer. 4. Also ver. 8. they have eyes within to show, not only their spi • itual knowledge, but their vigilancy over themselves, as well as others, remembering that to Timothy, attend tibi, and Acts 20.28.

Here they are further described from their properties taken from four living creatures, because in these four the properties of all faithful Pastors are set forth, 1. Then they must be like the Lion, that is able for their charge and courageous for the truth 2. Like a Calf that divides • he hoof, that is patient in suffering as a Calf when it is killed, and skillful to divide the Word aright. 3. Like a man, being human and prudent. 4. Like a flying Eagle, sharp-sighted in heavenly mysteries, and soaring in divine contemplation, and in affection seeking those things that are above.

Moreover they are said to have six or many wings, to show their diligence and cheerfulness in doing of God's work toward his Church, represented by the four and twenty Elders, the whole number of their wings, six apiece, being conform, to wit, 24. wings.

Lastly, they are described from their uncessant praising of God day and night, ascrib ng to him three things, holiness, omnipotency and eternity; the first whereof is thrice repeated, 1. As one well says, quod uni tribuunt, ter repetendo trinum agnoscunt, holy Father, holy Son, and holy Holy Ghost, in that then that they sing thrice holy, note the Trinity, but in that they add in the singlar, Lord God, note the Unity. 2. God is holy, originally, perfectly, essentially. 3. He is holy in his nature, holy in his word, and holy in his works; yea, he is holiness it self, which no other is, nor should be called, whether they be holy by creation as Angels, or holy by communication as the godly, or holy by separation, as was Levi, and now are these who are set apart for the holy Ministry.

Next, they ascribe to him omnipotency, which consists in these two, 1. That he can do whatsoever he will, Matth. 8.2. Next, against his own nature and truth he cannot do; as, he cannot lie, Num. 23.19. for this were sinful weakness and impotency.

Lastly, They praise him from eternity, ab ante & post, as we say, who while he is, he was also before all time, and so shall be after all time, while as others that are, were not as men and Angels before time, and other creatures that now are, shall not be after time.

Here the song of the four wights is seconded by the four and twenty Elders, the one exciting and giving good example to the other; and the others following the same, as we see the exhortation, 1 Cor. 11.1.

The four wights are said to give glory and honor to God, and ver. 11. God is said to be worthy to receive glory, not that man or Angel is able to give glory to him, as he doth both grace and glory to us, by donation, but by confession and acknowledging that glory and honor is due to him.

Thereafter the four and twenty Elders their behavior is noted to be threefold, prostration, adoration, and submission. 1. In humility they fall down before him, as all are exhorted to do, Psal. 95.6. Next in adoration, they worship him and him only with religious worship. And 3. In submission they do hom ge to him, casting their crowns before the throne, and emptying themselves of all worthiness to have glory by their merits, they ascribe the same only to the Lord, his free gift and grace, Rom. 6.23.

Is set down the work for which they praise him, which is the work of creation, which though it seem common with other men, yet the godly have a further comfort therein, to wit, that they are created to another end, as glory by the work of redemption, for which therefore they praise him in like manner, chap. 5.9. Of this work likewise as they acknowledge him to be Author, so they declare that the motive thereof is his pleasure, and no necessity he had of the creatures, in heaven or in earth. 2. A l things were created for this end, to please and obey him. And 3. that being created good, he took pleasure in them.

2. The Lessons or Application on the fourth Chapter.

Verse 1. AFter the first vision John gets a second, which shows that God continues and multiplies his favors on the godly, chiefly who make a good use thereof, as of the talents,) and (as John looked for more) on such who are in like manner desirous of more, John 1.16.

2. He looked, and was not disappointed, neither shall any be who looks up to God for grace, or growth of heavenly knowledge.

3. He could not see till a door was opened to him, neither will we ever see heavenly mysteries till the Lord open the door of our mind and heart, Luke 24.45. Acts 16.14.

4. This, and the other Visions were seen in heaven, which shows that all that falls out on earth, are first decreed in heaven, and the future to us, yet are they there present to God.

5. The first voice that talked with John was as a Trumpet, and so is the Trumpet of the Law, the first voice that talks with a sinner for his conversion, Isai. 58.1.

6 John is bidden come up thither, to show that the knowledge of heavenly things requires a heavenly and elevated mind.

7. This also shows, that we should have, and attend God's warrant for all our doings, and be bidden do, what we do.

8. God only is able to foretell all future things, because he is omniscient, and determines the event thereof, which is a great comfort to his own elect; therefore it is said here, I will show thee things that must be hereafter.

9. This also is for their warning, that trials and troubles must be; as also for the comfort, that their delivery, &c. must be, and shall be in like manner.

ver. 2. Where it is said, that after this voice, bidding him come up, John was immediately in the Spirit, ravished up: we see the effect of God's effectual calling, dat quod jubet, Phil. 2.13.

2. Heavenly mysteries transcend human capacity, to the clear apprehension whereof, seeing the body is a let, we should be content to be dissolved, that our knowledge in part may be perfected in whole.

3. After hearing he sees: so if we hear as we should, we shall see what we would.

4. He sees one sitting on a Throne: in all conditions then and changes, let us look to God as a King that rules the world, and will be Judge of all; a comfort to the godly, and terror to his enemies.

Ver. 3. We see by this representation man's dullness, to whose capacity God condescends by expressing heavenly mysteries by earthly things.

2. Justice and Mercy that are in God conjoined, let no man separate them.

3. Seeing now through Christ he sits on a Throne of mercy and grace, therefore with a holy boldness and confidence let us draw near unto him.

Ver. 4. The clear and near sight that the Saints have of God in heaven being about his throne, ought to make us long to see that blessed Vision, Psal. 42.2.16.1 • . and their near access here by grace shows also the happy estate on earth.

2. By the description of sitting clothed in white, and crowned, we learn, that if we would sit and rest there from our labors, let us walk in God's ways here, as also if we would be clothed there with glory, let us be clothed here with grace; and if we would be crowned there as triumphant victors, let us with Paul, fight that good fight here, and run that race that is set before us.

Ver. 5. By the thunderings and lamps, we learn, that in justice as God is terrible, and shall be to his foes; so in mercy he is bountiful in best things to his elect. Also in his gracious dispensation toward the godly for their conversion, the terror of the Law must precede to humble, before the comfortable warming of the Spirit and variety of his graces follow.

Ver. 6. Seeing the world is compared to a Sea, wherein many make shipwreck, let us balast our soul well with grace, carry no high sails of pride, look well to the compass of God's Word, eschew rocks and sands, and steer aright to the haven of happiness.

2. Seeing the world is like a Glassy and brittle Sea, confide not therein.

3. Seeing it is before the Throne, and clear like Crystal to him that sits thereon, let none expect that anything can be hid from him; and let the godly comfort themselves hereby, that God sees all their troubles therein, Exod. 3.7.

4. Out of the description of the four wights in this and the next verses, ver. 7, 8. Let Pastors learn their duties, to be watchful, stored with knowledge, courageous for the truth, painful, patient, wise, diligent, and heavenly-minded.

Ver. 9. That which they specially ascribe to God is holiness, which we should therefore ever set before our eyes for our imitation.

2. Omnipotencie, which also against mightiest foes, and greatest dangers serves for our consolation.

3. His eternity, a comfort therefore that he who is our Father and faithfullest friend, &c. never dieth, and so our comfort herein never fadeth, nor our help ever faileth.

Ver. 10. Here a happy harmony, the four wights go before in a good example exciting, and the four and twenty Elders follow the example given them; whence let us learn both to give good example, and to follow the same.

2. From these four and twenty Elders their falling down, let us learn an humble gesture of our bodies in the worship of God.

3. The true object of all religious worship, is he only who is eternal.

4. They did cast down their crowns at the Lord's feet, teaching us in like manner to employ our honor, or whatsoever is dearest to us for to honor him, and to cast the same down at his feet.

Ver. 11. They ascribe all glory and honor to God only, wherein let us imitate them, without ascribing any part thereof to ourselves for any worthiness in us.

2. Seeing he has created all things, then he has power over the mightiest enemies of his Church, as the potter has over the clayie vessel, Psal. 2.9 Rev. 2.27. Exod. 15.6. to dash them in pieces.

3. As they praise him for the work of creation, so should we for that and all his benefits, and especially for our redemption, as they do, ch. 5 12.

4. The Lord created all things for his pleasure, that is, according to his will, and that he might take delight in them; therefore by displeasing God we should be ashamed to frustrate him of his end, or not to do his will, which each other creature performeth in its kind.

THere are two sorts of books ascribed to God in Scripture; one metaphorical, another material: the metaphorical is either universal or special, the universal are two, the one mentioned by David, Psal. 139.16. Which is a perfect register as it were of all things, times and persons, and this is called the book of prescience; the other is that which all men have within them, and this is called, the book of conscience. The special books are likewise two, the one called the book of Life, Exod. 32.32. containing a roll of all the Elect, the other called by Mal. 3.16. A book of remembrance wherein are regist • ed the actions of the godly and wicked, of which books also may we read, Rev. 20.12.

The material book is that which we call the Bible, whereof this book of the Revelation is a part, represented to John by that which is said to be in God's right hand because all the secrets revealed therein come from him in their manifestation and in their execution are ordered by his power and providence. It is said also to be written, to show that the things contained therein are certain, as that which for certainty we commit to writ, Luke 1.4. It is also written within and without, after the old manner of books, that were only long scrolls, which when matter abounded, being written on the oneside, were also written on the back, as Ezek. 2.9. thereby to show the copious matter and variety of things contained in this book both concerning the Church, and the enemies thereof, as also that this is a complete Prophecy, no addition to be made thereto.

Thirdly it is said to be perfectly sealed with seven seals. 1. To signify the secrecy thereof, the things contained therein being secrets only known to God till he revealed them to his Church. 2. The certainty of their accomplishment, as that whereto God has put to his seal.

Viega and some others take occasion from hence, to assert the obscurity of the Scripture in general, but, 1. From a prophetical part only, to reason of the whole it follows nor. 2. This book was not written to inform us in the faith, as to arm us against troubles that were to arise for the faith, but the cause why they ascribe obscurity to the Scripture is set down, c. 16.10. because it observes the luster of the Kingdom of Antichrist.

Is a challenge to all creatures by way of proclamation and interrogation, who is worthy to open the book, and loose the seals thereof? which has the force of a nega • ion, as we see, v. 3. and which is made by a glorious herald, because the work to be performed is glorious, and by a strong Angel, whose voice might be so loud as it might extend it self to all, that none should pretend ignorance.

Follows the inability of any creature whatsoever, or all of them to do that which Christ was to do for the instruction and comfort of his Church, or to look thereon for that end, on which words the Rhemists show themselves ridiculous, expounding by these under the earth, the faithful in Limbus patrum or purgatory, whereas, 1. They grant at Christ's resurrection Limbus patrum was emptied, and 2. As for Purgatory, seeing none in heaven could do it, it was never the Angels purpose to invite them that are in hell to do it, therefore Exod. 20.4. is a right commentary of these words, (under the earth) or by men under the earth may be understood the buried, and so the sense to be, neither living nor dead were able, &c.

Upon this inability of any creature to open the book, John weeps for fear that the Church should be deprived of the knowledge of such excellent and profitable mysteries, as also being himself desirous of heavenly knowledge.

But straightways he is comforted, not by the Angel, but by one of the twenty four Elders, showing thereby that now under the Gospel the Lord uses the dispensation of instruction and comfort to man by man, or the ministry of men. The matter of his comfort is taken from Christ, in whom and from whom only solid comfort is to be had, who is described, 1. By the style of the Lyon of the tribe of Judah, as Moses calls him, ( Gen 44.9.) not as Satan who is called a devouring Lyon, delighting to destroy man, but who came in the flesh to save m • n, and in his great might to destroy man's enemies Next, he is described by the style of the root of David, even as, Is. 11.10. He is called the root of Jesse, who is elsewhere by Isai. 11.1. called a branch that sprang from him. He being the one as God, and the other as man; even as Matth. 22.43. He is called David's Son, and yet also David's Lord, Psal. 110.1. The comfort then that John gets stands herein, that this Lyon and root of David, as the mediator of his Church, and well-beloved Son of God has prevailed with the Father to open the book, and loose the seven seals thereof, that is, to reveal to his Church these heavenly and hid mysteries that are contained therein, and which no other could do, and not only to reveal the same, but also as a strong Lyon to perform what is here revealed, he having these three properties of a Lyon. 1. Strength and courage, 2. Terror when he is wroth to tear his enemies, and 3. Mercy and meekness to all who submit, Nobilis est enim ira leonis, parcere subjectis, &c.

Here John sees him by representation, a Lamb, of whom before he heard, styled a Lyon, for so he is both: a Lyon to tear his enemies in pieces as we see, Ps 50.22. Hos. 5.14. but a meek Lamb towards his elect.

The pl • ce where he sees him is the midst of the Throne, or inthroned in glory with the Father, where in our nature glorified he sits at his right hand, and in the midst also of his Saints who are about the throne enjoying the blessed vision of his face in glory forever.

The posture wherein he sees him, is, standing. 1. As an Advocate for us, and 2. As being ready to protect and do all offices of a loving Savior to us, Act. 7.56.

Next it is said, as if he had been slain, not denying hereby that he was truly slain, but. 1. This is to show that John saw him by way of vision or representation. 2. To show the ever recent virtue of his death, as if he had been newly slain.

Thereafter he is described from having seven horns, whereby perfection of power is understood, Dan. 7.24. Mar. 28.18. As also seven eyes, where • by perfection of wisdom & knowledge is understood, • ol. 2.3. And so here a lively representation of his threefold office, as a Lamb slain; his Priestly, as having seven horns, his Princely, and us having seven eyes, his prophetical, which seven eyes are expounded to be the seven spirits of God sent forth into all the earth, to show, that this perfect knowledge and spiritual wisdom which he hath, is not for himself only, but for the good of his universal Church, Psal. 133.2.

Follows here how he came as Mediator between God and man, and receives the book from the right hand of the Father, being hereby declared to be that, 〈 in non-Latin alphabet 〉 , and the great Prophet of his Church whom we are bidden hear, Matth. 17.5.

Here begins the third part of the Chapter showing what ensued upon the Lambs receiving of the book, to wit, the four wights, and four and twenty Elders their worshipping of the Lamb, both be praises and prayers, the instrument suitable for their praises and expressing their joy, are called harps, whereby is signified well tuned hearts, allusion being made to the manner of praising God with that instrument under the Law, Psal. 98.5. And the vials or censers which were full of odors being also an allusion to the service in the Tabernacle and Temple, 1 King. 7.50. By which vials are likewise understood holy and devout hearts, which are said to be of gold, to show, 1. That the prayers of the godly should come from a pure heart, as we see, 2 Tim. 2.8. and 2. How precious are such hearts in God's sight, even as a vessel of Gold, as also the prayers that come from such a heart are called odors, to show how sweet and acceptable they are unto God. Like sweet perfume or incense, whereof Malachi speaks 1.11. Which in every place should be offered up unto the name of the Lord, as a pure offering, as likewise David, Psal. 141.2. Where he says, Let my prayer come before thee as incense, and the lifting up of my hands, as the morning sacrifice. The Rhemists abuse this place to prove the lawfulness of prayers to Saints departed, but 1. These are not the odors or prayers of others, but their own from their own golden vials or purified hearts. 2. It is not said these are the prayers to the Saints, but of Saints, and 3. Giving that these Saints were not of the militant Church, but triumphant, and that they offered up prayers. 1. For their own consummation which as ye • they want, to wit; the glorifying of their bodies (whereof Heb. 11.40.) as also; for the completing of the number of their brethren, which while the same be by the second coming of Christ (which they so much long for,) cannot come to pass. Yet these prayers of the Saints in heaven to God the Creator will never prove the lawfulness of prayers on earth to be made to these Saints, being the creatures.

Is set down the quality of the song, and 2. The song itself. 1. Then for the quality: it is called new, for a threefold new benefit. 1. That one is found worthy to open the book and disclose God's counsel to his Church which no creature was able to do. 2. (as before c. 4. 11 For the work of creation.) So here for a new work, to wit; that of redemption, and 3. For the work of advancement of the redeemed who were before slaves to Satan, &c. to be Kings and Priests (passing by the fallen Angels.) As we have it, v. 10.

Next is set down the song it self, wherein 1. They ascribe to Christ and to him only all condignity of meriting, saying, thou art worthy &c. 2. They set down the reason wherein they show. 1. That Christ died, and therefore what sin deserves. 2. What sort of death he died, to wit, a violent death such as is appointed for malefactors, (as we are all,) therefore it is said that he was slain. Next, a bloody death, there being no remission of sin without shedding of blood, therefore Heb. 9.22. it is said, (And hast redeemed us to God by thy blood,) 3. The virtue of this blood is set down, to wit, that it is a redeeming blood, from sin as the guilt, from death as the doom, from God's wrath as the judge, from Satan as the burrean, and from hell as the prison. And as we are thereby redeemed from these: So (to God) Luk. 1.74. to be his redeemed ones, Sons and servants, and so should behave ourselves. We see then that Christ's blood, as it is a pardoning blood in Justification, a purging blood by Sanctification, a purifying blood of God's wrath, a pleading blood for his favor; a protecting blood from our enemies, so is it a purchasing blood of us to God, and of all good things to us. 4. The persons redeemed are set down, not universally, Every tongue, kindred; people and nation, but (us, out of every kindred, tongue, people and nation) thereby showing unto us, that he is. 1. A Savior not only to the Jews, but also to the Gentiles, Omni populo, thus excluding none who believe. 2. That it is but some chosen ones out of every kindred and people that are to be saved: so that albeit he is a Savior to every sort of people, yet he is not to everyone of every sort, but to a few, for many are called but few are chosen, thus all are included.

Here is set down the high advancement which the elect have by Christ, to wit, that he has made them Kings and Priests to their God, or as Peter calls them. 1 Pet. 2.9. A royal Priesthood, delivering them not only from that which is evil, but advancing them to that which is good. Where it is to be marked, that he says, he hath made us, so that what we are in grace or goodness here, or sh • ll be in glory hereafter, the Lord hath made us such, and what h • s any but that which he has received? that so all the glory may be his own.

First then, we are made Kings, to bear rule over our unrulie corruption, and 2. to fight and subdue all our other spiritual enemies.

Next, we are ma • e Priests, which consists in offering up sacrifices to God which are of four sorts. 1. The heart, Prov. 23.26. and chiefly a broken heart, Psal. 51.17. and a clean heart, ver. 10. 2. The body, Rom. 12.1. and 6.13. 3. The sacrifice of prayers and praise, Mal. 1.11. and 4. The charitable supply of Christ's poor members; for with such sacrifices God is well pleased, Heb. 13.6.

Lastly, we are made Kings and Priests, not simply to God, but to our God (say they) showing thereby that through Christ, God is in a more peculiar, merciful and comfortable a manner the God of the Elect, then of others, they having a near interest to him as a Father, &c.

Lastly, it is said by them, and we shall reign on earth, which may be expounded either of the Church Militant, and the sense to be, that even here on earth they reign as Kings by subduing sin and mortifying their corruption, or it may be expounded of the Churches triumphant estate, whereof Peter says, that the godly after the last judgment look for new heavens, 2 Pet. 3.13. And a new earth to possess, wherein dwells righteousness.

Here is a second song sung by the Angels, thousand thousands for number, to whom a voice is attributed, as in vision to John they were represented, (about the Throne) denotating their attendance and access, and surrounding the four beasts, and four and twenty Elders signifying as ministering spirits their protection of the Church both Pastors and people therein.

Follows the manner and matter of their song, the manner is with a loud voice, which notes their great fervency, which is the thing (with sincerity) that all should strive to have in the worship of God. The matter is, ascribing all worthiness or meriting, glory, and honor, &c. to Christ only who was slain for the sins of the world, who as he appeared before as a Lamb having seven horns and seven eyes: So here they ascribe to him a seven-fold praise, to show. 1. That he is worthy of all praise whatsoever in the highest strain and perfection thereof (which the number of seven denotates.) 2. How much they are inflamed with zeal and the love of Christ, that they cannot find out words enow to express his worth, or their affection; whose receiving of all these things they speak of, is to be understood, as the Fathers receiving of glory, &c. c. 4.11. to wit, 1. By way of their acknowledgement who are said to give it, and his gracious acceptation of their acknowledgement, or 2. By the Fathers donation to him as Mediator, as he speaks Mat. 8.18. And all for the good and comfo • t of his Church, that in him all fullness should dwell, And of his fullness we might all receive grace for grace, John 1.16

Here the third part of this doxology or thanksgiving, sung by all creatures in all places, whose distribution so, is a prophetical amplification used in Scripture, and they are said to praise God after their kind, as we see, Psal. 19.1. and 148. When they observe the course of nature which God has appointed them.

Follows the closure of this threefold doxology by them who began it, by their comprecation saying Amen, and their humble adoration: for the word, Amen, used in the beginning, as it is assertory; so in the end, the same is comprecatory.

The lessons and application on the fifth Chapter.

Ver. 1. BY this new vision we see that the Lord never wearies in giving the increase of grace and knowledge of his heavenly mysteries to those who are desirous thereof, as John shows himself, v. 4.

2. By seeing the written book in the right hand of God, is shown to us the certainty of the performance of whatsoever is therein, whether to the comfort of the godly, or terror of the wicked, God's right hand shall perform all, and maintain that truth which is contained in his written word.

3. Seeing it is a sealed book, no marvel that it be concealed from such whose understanding the Lord opens not, and unseales the same, especially from such who are given over to strong delusion, because they would not receive the love of the truth.

Ver. 2, 3. The sense of our own inability to do what Christ has done for us, or by his only grace doth in us, should greatly serve to humble us and advance his glory, for no creature was able to do the same.

Ver. 4. In any defect, difficulty or distress (specially spiritual) no comfort is to be expected as long as only we look to the creature, but rather, with John matter of mourning.

2. By Johns weeping because of the not opening of the book, we may see the difference of these that are on Christ's part and his Apostles, and those that are on Antichrists: the one grieves at the not opening of the book of holy Scripture, and that is made manifest to all, and rejoices on the contrary; the other grieves at the opening of the same, Rev. 16.8, 10. and rejoices only when the same was sealed.

Ver. 5. Whereas John is comforted by one of the four and twenty Elders, we see that the Lord never leaves his own comfortless; weeping may be in the evening, but joy shall be in the morning.

2. Where he says, Behold the Lyon of the tribe of Judah, &c. we are taught, for all solid comfort to look up to Christ the fountain thereof, and as Samson got honey out of his slain Lyon, so shall we the sweetness of comfort from him.

3. The Elder speaks of him in his titles out of Moses and Isaiah, and so do all faithful teachers speak of him accord • ng to the Scriptures.

4. Christ is said to be not only a Lamb for meekness, innocence, and patient suffering, but also a Lyon for power and prevailing against all his foes and ours; which is both a comfort to his own, and terror to his enemies.

5. Also where he is said to be of the tribe of Judah, and so to be man of our nature and come of men; It is likewise greatly to our comfort that he has so dignified our nature in his person, wherein now it is glorified, passing by the A • gels: so that we may say, behold God is become as one of us.

6. Where he is called the root of David, who was also a branch or the son of David, we see as he was man, so likewise God, and the root or stock which bears up all the faithful, and can never fail.

7. He is said to have prevailed to open the book, &c. To wit, with the Father, as our Mediator and Advocate, which is to our great comfort, that whatever (for the good of his Church) he seeks of the Father, he prevails therein, yea whatever we shall seek in his name it shall be granted us,

8. Lastly, he prevails to open the book, and the seven seals thereof, it is he then only, who is 〈 in non-Latin alphabet 〉 , as the wisdom of the Father to decree, so the word to declare, and the power to effectuate, that great Prophet of his Church, who came from the bosom of the Father, to reveal the Lord's counsel, and his good will to man, hear him.

Ver. 6. John heard of him before, but now he sees him; and so shall all such who believe in him.

2 He sees him as a Lamb, so shall all the godly at the last day.

3. If our head be a Lamb, then let the members of his body be conform in meekness, innocence, and patience, and like a Lyon also for godly courage.

4. He is in the midst of the Throne, that is inthroned with the Father in glory, and so highly exalted in our nature, which is an honor and great comfort to us.

5. He is also in the midst of the four beasts and four and twenty Elders, to show that albeit he be glorified in his body, and so only in heaven, yet he is also present with his Church in his divine presence to the worlds end.

6. The posture of his standing as an Advocate, and ready to protect his Chu • ch and do all good offices to her, should make us prompt and ready to do all duty and obedience to him, and to stand for him.

7. John looks on him and sees him as a Lamb slain; so let us look on him as Christ crucified, and not only as a Lamb for imitation, but as slain for consolation.

8. From his seven horns, or that plenitude of power which is given him, as he says, Matth. 28.18. Let his elect gather comfort and his enemies be terrified.

9. From his seven eyes likewise, or that treasure of perfect wisdom and knowledge that is in him (as Col. 2.3.) Let his Church be comforted, that all this and more is in Christ for her good and enriching.

Ver. 8. By the example of the four and twen • y Elders, and four beasts their falling down and giving thanks to the Lamb, let us learn the like • uty for any received benefits

2. By their humble prostration, we should also learn in worshipping God how humble the consideration of God's glorious Maj • sty, and of our own baseness and tenuity should make us, Gen. 18.27.

3. Their harps, and golden censers, which are well tuned and pure hearts, teaches us in like manner what hearts we should b • ing when we either praise or pray to God, while as some bring none at all, or else profane and unprepared hearts.

4. The vials or censers their fullness of odors teaches u • how frequent and plentiful we should be in prayer, praying always, which argueth plenty of grace in the godly and devout, while as the hearts of others are full not of sweet odors, but filthy corruption.

5. In respect that the prayers of the Saints (not to the Saints, says he) are as sweet odors, thi • is a great incitement and encouragement of the godly in a holy confidence and boldness to pray.

V. 9. Where it is said that they sang a new song for a renewed mercy, even so let us herein imitate them renewing our thankfulness for renewed mercies daily, with renewed affections, and ever recent remembrance, Psal. 103.1.

2. Seeing Christ was slain for sin, then let us slay and mortify the same.

3. If he has redeemed us to God, than let us walk as the redeemed of the Lord, and not as bondslaves yet to sin and Satan.

4. Seeing we are redeemed by so precious a price as Christ's blood, 1 Pet. 1.18. then let us count of it so, and not trample the same under our feet, nor let us count anything so precious (though our life) that the same should not be offered up for him.

5. Seeing by the greatness of the price we may see the greatness of his love, Et quàm amavit nos, as the Jews said of him concerning Lazarus; then let us love him again, and that dearly.

6. If he have redeemed men out of every kindred, Nation and People without exception of persons, then let us not except or debar ourselves by our impenitency and misbelief from so common a salvation, but labor to be of that few number.

Ver. 10. Where it is said (and hast made us) that what we are in grace or preferment, all is by God's making such, or by our second creation: let all the glory therefore be given to the Lord. Eph. 2.10.

2. If we be made Kings by God, then let us disdain to make ourselves slaves to sin, Sa • an or our own concupiscence, but carry ourselves as Kings in subduing our enemies ru ing over our unruly affections.

3. Seeing we are Priests, then labor to be holy, and offer up to God such spiritual sacrifices as we are willed to offer up in God's holy Word.

4. If God be our God (as he is called here) then let us be his people, and behave ourselves as such.

5. If we would reign with God on that new earth whereof Peter speaks, 2 Pet. 3.13. or in the heavens: let God reign in us here, and suffer not sin to have dominion over us.

Ver. 11. By these innumerable troupes and thousand thousands of Angels that are about the Throne, We see what a powerful and glorious God we serve, who is so served and attended by these, and therefore how much more blessed are his servants then those of Solomon's whom the Queen of Sheba pronounced to be so?

2. Whereas they surround the four beasts and four and twenty Elders, is shown what care the Lord has of his Church, and the godly's preservation by making his Angels encamp about them, and what care therefore they again stould have to honor and please him.

Ver. 12. When we praise God, we see here that we are exercised in an angelical exercise.

2. In our worshipping of God let us imitate their fervency, zeal, and affection.

3. This is to our great comfort, that Christ has received power, and riches, and wisdom, and strength, and honor, and glory, and blessing. For all this is for communication, and the good of that mystical body whereof he is head.

Ver. 13. Seeing all creatures do honor and praise the Lord after their kind, let us be ashamed whom he has not only created, but also redeemed by so precious a price, to dishonor him, and not to make our lives and actions really likewise to praise him.

2. By their equal ascribing to the Lamb, what they ascribe to the Father, we see an evident testimony of the deity of Christ.

HEre is the invitation of John after the opening of the first seal by one of the four beasts, to come and see, as we see the like by the other three beasts after the opening of the ensuing other three seals, God using the Ministry of his faithful servants (represented by these four beasts, as is said,) for the instruction of their brethren and the godly in his Church, and for the forewarning of them what is to come▪ whose voice is here compared to thundering, to denotate. 1. That dreadful things are to be revealed. 2. The power of the Word of God in the mouths of his faithful Ministers, to turn or terrify, rouse up and waken, and whose invitation is, to come with dew preparation and attention, that they may understand and see the heavenly mysteries that God is to manifest unto them, as the words of these four beasts is all of them, come and see.

Followes what John saw, to wit, a white horse and his rider, which white horse is the Ministry of the Word, and the first preaching thereof by the Apostles and their successors in the primitive Church, whereby Christ was carried as it were through the world riding prosperously, as we have it, Psal. 45.4. First then this ministry is compared to a horse, 1. For service, because by them Christ served himself as is said, for the conversion of souls. 2. As also to show that the function it self, is a ministration, as Bernard wrote to Eugenius, not a domination, 1 Pet. 5.3. 2. This service is both for peace and war, and so is the service of the ministry to speak peace to the children of peace, and to proclaim war against sin and error, and the wrath of God against all disobedience. 3. As they are for service, so for cele • ity. Which Cyprian observes, that in the space of two hundred and forty years the Gospel spread it self further then the Roman Empire. 4. For obsequie the horse rides and is ruled as the rider directs, and so should all faithful Ministers do in discharge of their function as Christ has directed them in his holy Word.

Next, this horse is white, 1. Because of the purity of truth taught without heresy, and that it requires purity of life. 2. Because of the joyfulness of the message, being glad tidings of great joy, Luk. 2.10. 3. Because in respect hereof the ministry is beautiful and glorious, as is said, Isai. 52.7. How beautiful on the mountains are his feet that brings good tidings. 4. Because it is the Gospel of peace, which it offers to all penitent believers, and 5. Because by it Christ triumphs over his enemies, either by conversion or conviction, as the Roman Emperors used white horses only in their solemn triumphs. Qui candore cum nive certabant, says Pomponius Laetus.

Followes the description of the rider. 1. From his weapon, a bow, 2. From his dignity royal, a crown, and 3. From his prosperous success of conquering, so that by his bow he is a crowned conqueror.

First then, his weapon is a bow, smiting swiftly, and hiting both near and far off, the arrows whereof are mentioned, Psal. 45.5. and are made to pierce by the strength of the arm, whereby the Gospel and the piercing power thereof is understood for conversion or conviction, when the arm and power of God to salvation concurs with the preaching thereof, as we see, Act. 2.37.

Next, his Ornament is a crown, 1. Signifying his royal dignity. 2. His victorious prevailing, after a Crown of Thorns now wearing a Crown of Victory and glory.

The last is his success, denotated by two words, the one in the present, the other in the future, conquering and to conquer, to show, 1. Where he aims there is no resistance, but conquered they must be. 2. That he is not like others who go out to war, uncertain of the Victory or conquest, but he goes out certain, and conquering. 3. Others are not ever Victorious, but by fortune of war (as they call it) sometimes lose: but as he is certainly Victorious; so is he constantly Victorious, conquering and to conquer, without ever being disappointed or getting the soil.

Now those of his foes whom he conquers not by conversion, but by conviction or eversion, were, 1. The Devils when by the preaching of the Gospel he silenced their oracles, and cast down their Idols. 2. The bloody persecutors, when by the courage and constancy of his Martyrs the Christian profession more flourished and they were disappointed, and 3. The swarm of damnable heretics, whose foggy mists of terror by the clear light of his truth he dispersed and vanquished.

Here is set down what John saw when the second seal was opened, and the second beasts invitation of John to come and see. The vision then which he saw, was of a red horse and his rider, which red horse signifies the bloody persecution, which speedily and immediately followed upon the preaching of the Gospel, as the riding of a swift horse.

The rider upon which horse is described. 1. From the nature of his power, which he has not of himself, but it is given him, to wit, from him who hath all power in heaven and earth. 2. From the tenure of his commission, or execution of his power, in two things, 1. In taking peace from the earth, to wit, that which is earthly or external, for as for that inward or heavenly peace, which Christ calls his peace, and which he left to his Disciples, Joh. 14.27. no man can take from them. Next in killing one another, that is, man killing man, and so being more cruel and brutish then brute beasts are, who kill not those ordinarily that are of their own kind. 3. He is described from the slaughtering weapon given him to that effect, to wit, a great sword, to signify the great persecution that should ensue under ten Emperors, both for length of time, as also for fierceness and cruelty.

Follows here God's punishments on the world for their persecution of the Lord's servants, which are mainly three, Famine, the Pestilence, and wild beasts. Famine of the body, because they had refused the food of their souls; pestilence or death corporal, because they had rejected life spiritual; and devouring beasts, because they had destroyed God's servants like cruel devouring beasts.

After Johns invitation then (as before) by the third beast, upon the opening of the third seal, he sees a black horse and his rider, by which black horse is signified famine, ver. 8. from the effect, because it makes the most beautiful countenance look so, as we see, Lam. 4.8. Next, his rider is said to have a pair of balances in his hand, to show that such penury should be as God threateneth, Levite. 26.26. when the staff of bread being broken, the bread it self should be delivered by weight, and they should eat, but not be satisfied.

Next to this vision, we have, 1. A Proclamation of the cheapness of victual through the plenty thereof, which like Pharaoh's seven years did precede this famine and dearth, of a measure of wheat for a penny, and three measures of barley for a penny, to show, 1. How soon can God turn plenty to penury, and 2. How unexpected this plague should come upon men.

Next, we have an injunction given to the Angel executer of this judgment, not to hurt the oil and the wine, to show thereby the Lord's mixing of mercy with justice, even when he is punishing his enemies, and smiting the other grain; yet not to smite the oil and wine, and therefore how much more will he temper the Cup which he gives to his own as medicinal for their amendment, when dealing with the wicked he rather punishes all, as v. 8. nor in all.

After the ordinary preparation or invitation of John to come and see, (as has been said before) upon the opening of the fourth seal, John sees a pale horse, typing the pestilence, and his rider death who makes pale faces, which plague is one of the forementioned in Levite. 26.25. and Deut. 28.21. And was executed in so great a measure ( Niceph. l. 3. c. 11.) in Vespasians time, that for many days ten thousand died a day, as also in Decius time ( Oros. l. 7. c. 21.) so invaded the whole Roman Empire, that no City or house was free. He that followeth death is called hell, thereby to show that the persecutors of the Gospel shall be punished with such a death of their bodies, as shall have hell also following for their souls.

Followes the limited power that was given to the forenamed plagues, and that of the beasts of the earth mentioned hereafter, to wit, only over the fourth part of the earth, so that, 1. Such plagues or punishments comes not upon any place or persons, till (as the Centution spake of his servants) the Lord direct them to go, and arm them with power and commission. 2. As we also see, Ezek. 9. Their commission and power is so limited that they cannot touch one person, but such as the Lord has numbered and appointed to destruction, which made David so confident of his own safety, though they should fall in so great number both at his right and left hand.

The last plague spoken of, is a destroying by the beasts of the earth, threatened in Levite. 26.22. and executed on the Idolatrous Samaritans, Pharaoh and Herod. God's power being able to arm the smallest beast or vermin to punish and bring down the pride of the loftiest, yea, with Nebuchadnezzar, to turn them to beasts.

Followes what John saw upon the opening of the fifth seal, to wit, under the Altar the souls of them that were slain for the Word of God, by which Altar Christ Jesus is meant, as we may see, Heb. 13.10. And as the Jesuit also Ribera expounds under whom as the head, in glory they are said to be in a like condition as members, or now in perfect submission and obedience, or as Carthusian says, Sub cujus custodia sunt & quiet. The Papists in an apish imitation hereof will have the relics of the bodies of their Saints laid under their Altars.

In whose further description we have, 1. Their courage, suffering to the death 2. Their innocence, for the Word of God, the cause, not the suffering making them truly Martyrs; and 3. Their constancy, holding fast their testimony even to the end.

Here also they are said to cry with a loud voice, which crying notwithstanding is not vocal, but metaphorical, as Abel's blood was said to cry, Gen. 4.10. and as Christ's blood is said to speak better things then the blood of Abel: so that by their blood that cries in the heinous guiltiness of the shedding thereof, they are said to cry, or as Gregory expounds it, (l. 2. omral. c. 6.) Magnus corum clamor, magnum est defiderium tum resurrectionis, tum judicii. And therefore God is said to hear the desires, Psal. 10.17.

The titles they give unto God are two, holy and true, suitable to their desire, thus; because thou art holy thou canst not suffer iniquity to be unpunished, and because thou art true, thou canst not but perform thy promise to us, and thy threatening against our persecutors.

The two works also which they attribute to God here. 1. Judging is to which belongs cognition, and 2. Avenging, to which belongs execution: which order of proceeding, God as a righteous judge observed with our first parents; Cain, Sodom, and others, teaching all judges so to proceed.

The persons are they who dwell on the earth, not so much by corporal habitation therein, as their hearts affection thereto.

Followes the answer which they get, 1. Real by donation. 2. Vocall by direction. The re • ll is, that White robes were given to everyone of them, in exchange of their red or bloody robes they had on earth when they were slain, and by which is understood the joy, tranquility and glory, that their souls now have in heaven, whereof the Prophet speaks, Psal. 16.11. and Isai. 61. 3. Also it is said that these robes were given them, as life eternal and glory is called God's free gift, Rom. 6. last without our meriting, although we died Martyrs, Rom. 8.18.

That which is, as it were by speech said to them, is, that they should rest for a little season, &c. where we see, 1. Their condition, as it is said Rev. 14.13. And 2. that the whole time from Johns days to Christ's second coming is but a little season, and therefore it must be far less now. 3. That the cause why Christ's coming is delayed is, because the number of his Saints is not yet accomplished, such who should suffer for his name, whose titles here are two. 1. Brethren, not by race, or place, but adoption and grace, having one father, Eph. 3.15. one mother, Gal. 4.26. one spirit by whom all are inanimate, and one inheritance by communication without division or diminution. 2. They are called fellow servants (which style the Angels take, Rev. 22.9.) showing thereby that communion between the Saints in heaven and these on earth, not to receive any religious service from them on earth, but both of them to serve one Lord in heaven.

In the fifth seal the Saints cry for the day of judgment which the Lord promises shall come upon the accomplishment of the number of his elect, and when the cup of all the wicked is full: wherefore upon the opening of the sixth seal follows the description of that last day, and how dreadful it shall be to the wicked: and this is proved, 1. By the name that it gets, v. 17. the great day of God's wrath. 2. From the universal concussion and change of heaven and earth and all creatures therein, which never was, nor shall be till then, as we likewise see, Matth. 24.29. 3. All the wicked of all sorts here are judged and so confounded, that they cry to the mountains and rocks to fall on them, v. 16. which they shall never do, but at the day of judgment.

The terror then of this day is described from the twofold effects thereof. 1. Upon the insensible creatures, as the earth Sun and Moon, and 2. Upon the reasonable creatures, but reprobates. For the first, in the original it is 〈 in non-Latin alphabet 〉 , or a great concussion of the universe, and thereafter is set down how the terror of that day increases, the earth trembling at the r judgment, whose hearts in this life could not tremble thereat, the Sun refusing to shine on them on whom the Lord frowns, the Moon and Stars also refusing their comfort of light to such who had ever walked in darkness, and who refused the light of the Sun of righteousness. The Moon also is said to be red as blood, as blushing at such who had been so bloody persecutors. As also when it is said that the Stars shall fall like green figs, it shows that the world shall not dec • y through matur • ty, or not being able longer to last, but shall be like unripe shaken fruit by a mighty wind, which is that which our Savior says, that the days shall be shortened for the elects sake.

Neither shall the heaven and earth, (as is shown,) v. 14. be destroyed in respect of their substance, but changed in the quality, as we see, Psal. 102.25. Rom. 8.21. and 2 Pet. 3.13.

Here follows how this day shall affect the reprobate, the forewarning whereof could never affect them, of whom we have seven ranks set down, comprehending all sorts from the highest to the lowest, and all wherein flesh can have confidence: yet let all be combined, they cannot resist in judgment, nor yet subsist therein.

Therefore not daring to run to the Creator, because their conscience tells them that he is in wrath, we see here, 1. That they run to the creature. 2. They crave that of the senseless creature (having been before more senseless themselves, Luk. 23.30) that which the creature cannot afford, to wit, to hide them from God's presence, which is impossible, as we see, Psal. 139.7. and which is now unto them so intolerable, and (which is chiefly to be admired) from the wrath of a Lamb.

Last of all, they acknowledge the day to be now come, which (with Noah's scoffers) they put far from them before, and which is justly called the great day of wrath. 1 Because all the children of wrath shall be judged in that day. 2. Because then also all the vials of God's wrath in a full deluge shall be poured out upon them.

Next, they acknowledge their inability to stand in judgment, whereof God's word forewarned them before, Psal. 1.5. the reason whereof is, 1. Because without them they have the sight of an angry Judge. 2. A guilty conscience within them, like that hand writing, Dan. 5. 3. Before them their sins as a dreadful ditty, Psal. 50.21. 4. Behind them Satan the tempter to be now their tormenter, above them the heavens and glory thereof shut against them forever, and under them the flames of hells fire attending them with easlesse and endless torment in all eternity.

The Lessons and Application on the sixth Chapter.

Ver. 1. WHereas the Lord uses the Ministry not of Angels, but of men, represented by the four beasts here, to reveal his secrets and whole counsel to us; let us learn hereby to reverence the holy Ministry.

2. As their invitation here is to John, come and see; so let us accordingly come to the holy mysteries of God, that we may see, that is, have our spiritual sight and knowledge of heavenly things increased, and not come only for the fashion, as many do.

Ver. 2 Seeing the Ministry of the Gospel is assimilate to a horse for Christ's service; let this be the end of their entry into that function, and to advance Jesus Christ above all things.

2. This horse is white, which should remember them of purity in doctrine, and holiness of life.

Also, seeing their message which they have, for which they are likened to a white horse, is, joy and peace, let us count it a great blessing where it is, and on the contrary a fearful judgment to be deprived thereof.

3. Wherever Christ as the rider with his bow comes in power and me • cy, hereby he pierces the heart, as Act. 2.37. and wounds the conscience that he may heal, therefore let everyone try if ever they have found this piercing and wounding power.

4. Christ had a Crown of thorns given to him before, but now he gets a Crown of Victory and Glory, and so may his true members expect the same, after their sufferings here.

5. Christ wherever he comes, he comes conquering and to conquer, it is in vain then to resist, for his arrows shall not be shot, or his Word return in vain, with • ut conversion, or conviction, turning or terrifying, try then if he have conquered sin in thee.

Ver. 4. By this coming forth next of this red horse, we see that it is no marvel to see persecution follow and accompany the preaching of the Gospel.

2. Where it is said that power was given to him that sat thereon so to do, we see that Satan nor his cruellest instruments can do nothing without God's power and permission, to cause one hair fall from the head of the godly: which power he gives, 1. That the members may be conform to their head 2. To show his mighty power in them and make them examples of courage, patience and constancy to others. 3. To purge his Church of temporizing hypocrites and to discover them to all men. 4. To confou • d Satan and his instruments, in letting them see that the blood of his Saints shall be the seed of his Church.

3. We see that all bloody persecutors of the truth are but Satan's base instruments, who is a liar, opposing the truth and a murderer, persecuting the same from the beginning.

4. We see also that a false rel • g • on, whereof Satan is a broacher, and the persecutors of the truth maintained, is ever bloody and cruel, Rev. 17.6.

5. The worst also that cruel presecutors can do when they prevail is shown to us, that they can only take or bereave them of external peace, but not of that which Christ has given them, and passes all natural understanding.

6. If none can take peace from the earth but by God's power and permission, then when wars come, we should go to God, and by mourning for our sins, desire him to restore to us that blessing which he has taken from us.

7. Where it is said, that power was also given them to kill, one man another, we see, where the spirit of Satan prevails, men forgetting humanity, become more cruel then the most cruel and savage beasts whatsoever.

8. A great sword was given to this rider on the red horse, to show that for any work which is by God's power or permission, fitted instruments are never wanting for execution thereof.

Ver. 5. Upon the back of persecution come God's plagues on the persecutors; so that ever when sin has acted its part, punishment comes on the Stage.

2. We see that God sees the wrongs done to his servants, and will not fail in his own time to revenge them, Exod. 3.7.

3. We may behold here the equity and suitableness of God's judgments to men's sins, they reject the spiritual food, persecuting the offerers, and so famish their own souls; and here for punishment God withdraws from them the corporal food, and famishes their bodies.

4 If we cannot want the comfort of one creature (as bread) but that the same is a grievous plague unto us, how much more grievous should it be to want the comfortable favor of God the Creator.

5. The celerity of this, and the other judgments is figured by a horse, to show that though the Lord be a long suffering God, yet when he visits, he shall visit quickly.

Ver. 6. The immediate preceding plenty and cheapness, of a measure of wheat for a penny, &c. Before this famine and dearth come on, shows that God's judgments come on the wicked, when there is least appearance oft-time, and they least look for them, as that storm of fire and brimstone that came on Sodom suddenly after a fair Sun-shine morning, Gen. 19.23, 24.

2. In the midst of justice, lo, the Lord's sparing mercy even to the wicked, in commanding to spare the oil and the wine, and in the time of the famine and penury of other grain, leaving this to their comfort.

3. We see here (and in the plagues of Egypt ) that the Lord begins at lighter punishments, but if no amendment be, as we see, v. 8. and as he threateneth, Lev. 26.21. he will send heavier.

Ver. 8. By this plague of pestilence, we see that the Lord has many and divers arrows in his quiver, and ways to punish both great and small, so that though they escaped famine who were rich, yet here pestilence to punish them.

2. The death of the wicked ends not their misery, for (as we see here) hell follows.

Also, their death is counted a plague here, but it is far otherwise to the godly.

3. Where it is said, that power was given to these, has been already touched, v. 4. God's judgments being like the centurions servants.

4. A fourth part is only smitten, that others might fear and repent, which use all men should make of the Lord's corrections on others.

5. The beasts of the earth that were created for man's service and use, are here made the punishers of man for sin: thus can sin then turn our blessings into curses, and these that should be for our comforts, to be our crossers. As also when men turn brutish, he can by brute beasts punish them justly.

Ver. 9. By the souls of them that were alive, though their bodies were slain for the Word of God, we see a clear proof of the souls immortality.

2. Whereas they were slain for the Word of God, we see 1. Satan's rage and malice against the truth, and Word of God; it being to hi • Kingdom, as Moses rod to the Egyptian Sorcerers.

3. We see next, that it is not the punishment or suffering, but the cause that makes the Martyr; and that their suffering was not for any doctrine, but that which was contained in God's written Word.

4. We see the courage and constancy of the Martyrs, being faithful and constant to the death; and therefore they have gotten the Crown of life.

Ver. 10. Where it is said that they cried with a loud voice, (meaning their blood,) we see that it is a fearful thing to shed innocent blood, specially of God's servants for righteousness or testimony of the truth.

2. They ascribe to God, holiness and truth: in both which we should strive to imitate him.

3. The interrogation, how long? shows how patient and longsuffering a God, the Lord is, even to the wicked, waiting for their repentance, being slow to wrath, but re • dy to forgive.

4. In judging first which imports cognition, before avenging which infers execution: we see how all inferior judges should accordingly proceed.

5. We see here in like manner that the godly remit the revenge of their causes to God, not being vindictive themselves, as we see in Steven, for vengeance is the Lord's, and he will repay.

6. We see also that God is judge over all that dwell on the earth; and though M • narch's or the greatest that touch his anointed or do his Prophets any harm, they shall not escape his judgment and revenge.

Ver. 11. The happy estate of the godly after this life in rest and glory, as is shown us Rev. 14.13. and here.

2. To the time of the full punishment to the wicked; and consummation of the glory of the godly, from Johns days till then, it is called but a little season in regard of eternity, therefore small is the wicked's respite, or delay of the godly's full recompense.

3. We see that to the worlds end the godly must look for a like lot of persecution for the truth and righteousness, as others have had before them.

4. The title of brethren given to the godly on earth common with the glorified Martyrs and Saints in heaven, shows their common adoption and communion of Saints.

5. The other title of fellow-servants, shows also that all have one Lord, to whom only by both, all religious service is to be given, and not any such by these on earth to these that are in heaven

6. Where it is said [till the number of such be fulfilled as were to suffer as they had,] shows, that the particular number of God's Saints, and their sufferings is known to God, even to the worlds end, 2 Tim. 2.19. he knows their persons, he fore-sees their sufferings, he sees them when they are, and shall at last revenge them, and give themselves a large remuneration.

Ver. 12. Seeing the terror of the last day is so great as is here described, as the Apostle infers, what manner of persons then should we be?

V • r. 13, 14. The wretched estate of the wicked, who though they feel not here that they are under wrath as long as they enjoy the comfort of the creatures, yet the day comes when they shall be destitute of all comfort from any of them.

2. Seeing the world is such a building, that shortly all the props and powers thereof will be shaken and fail; let us be careful to attain to a better Kingdom, which, as the Apostles says, cannot be moved, H • b. 12.28.

Ver. 15. We have here a glass for all flesh to look into, and nothing whereof we most account or confide in, can avail in the day of account.

2. That men of all sorts shall be condemned, as well Monarchs, as the meanest, (called here bondmen) by that righteous judge, and that neither grandeur sh • ll procure respect, valor escaping, or riches be able to corrupt the judge, but as in death, so Kings and beggars shall be alike in judgment.

3. The folly of the wicked both in life and judgment: in their life they think ofttimes to hide their sins, and after this life in the day of judgment they think to hide themselves, in both being blind by not acknowledging God's all seeing eye.

Ver. 16. The wicked in their life time had no fear of God's wrath nor care to flee therefrom, and now in judgment out of time, they fear and would fain flee, but cannot, wherefore it is fearful to slip the day of grace.

2. They presumed in their life time, and now in desperation they cry to the mountains to fall upon them, finding the weight of their sins whereof they were insensible before more heavy then the mountains, and whose hearts were harder then the rocks, these cry to the rocks to fall upon them, and to do that which neither mountains nor rocks were able to do, to wit, to hide them from God's face, and the wrath of the Lamb.

3. We see that though Christ be a Lamb meek and merciful now, yet his wrath in the day of judgment like a Lions shall be intolerable.

Ver. 17. We see that after the day of great mercy, at last the great day of the Lord's wrath shall come upon the wicked, wherein the truth of his threatenings, shall be seen.

2. As the wicked shall be by their own confession, through the guilt of conscience, unable to stand in judgment, so on the contrary, in that day when his wrath is kindled, they are pronounced blessed who trust in him, Psal. 2.12. and these who have clean hands and a pure heart shall then stand in judgment.

The first thing then that John sees, is four Angels, whose posture is standing, the place where, is on the four corners of the earth, that which they do, is, they hold the four winds, and lastly, the end why they do so, is, that they blow not on the earth, sea, or any tree.

By which Angels, Angels of darkness and (as v. 2.) hurting Angels are to be understood, or Satan's emissaries sent out by him from every corner of the earth, to withstand the truth, and to stand for, or maintain error, and by inventing and venting of their heresies to oppose the true Ministry of the Gospel and impede the course thereof everywhere, therefore the four corners show an evil that should over go all. In the purity and power of the same, which is signified here by their hindering the winds to blow on the earth, sea, or vegetable things, as trees, whereunto we see men ofttimes compared in Scripture; and that they may perform this the better, as also to show their sedulity herein (like the old Pharasees that compassed sea and land to make a proselyte to themselves) they are said to stand on the four corners of the earth as waiting-men do, watching and catching all occasions in all places to put their wicked practices in execution.

They are also said to hinder the four w • nds from blowing, that is, the Ministry of the sincere Word of God, (represented before by the four beasts or living creatures,) that the course of the Gospel should not have so free and prosperous a success for conversion of souls, as otherwise it should have had; which Ministry of the Gospel in the purity and power thereof, is compared to the winds, as we see clearly, Cant. 4.16.1. Because as the wind blows freely where it list, sometimes out of one part, sometimes out of another, so doth the Lord use the Ministry of the Gospel of his free grace, sending it in freedom, sometime to one Nation or people, sometime to another. 2. As the wind is irresistable when it blows mightily, so is the Gospel in the powerful Ministry thereof for conversion or conviction. 3. As it has a piercing virtue through the narrowest rift or cranie, so has the Ministry, as we see, Act. 2.37.4. It hath also a purging virtue, and therefore is called natures fan; so has the Word, therefore says our Savior; now are ye clean through the word that I have spoken to you. 5. It not only purges, but (as those winds that blew on the dead bones, Ez k. 37.9.) it quickens. 6. It cools, and so does the Woe • d a scoreched soul by trouble or temptation. 7. It clears and drives away all foggy mists that would obnubilate the sun: so doth the Word of God truly preached, all errors and heresies that would obfuscate the clear truth of the Son of righteousness. 8. It helps forward the growth of vegetable things, as we see, Cant. 4.16. and therefore that here also, the blowing thereof on trees is mentioned: So doth the sincere Word of God preached help forward our growth in grace and godliness: and lastly it promoves those that are on sea-voyages towards their wished harbor: and therefore also, to show that the word truly preached helps forward such who are on their voyage in this world to the Kingdom of heaven, which Satan and his instruments seek to impede: therefore (I say) it is here said, that these four Angels hinder the four winds that they should not blow on the earth, nor sea.

Followes the vision of another Angel of a far different quality and disposition then the former who came to hurt, for he comes to save. Which Angel is described, 1. From the place from which he comes, to wit, the East; and the manner how, to wit, ascending. 2. From the office he has, to wit, the having in keeping the seal of the living God. 3. Is set down what he does, or the errand he came for, which is, by inhibition to suspend these four Angels forenamed from hurting earth or sea, till the servants of God be sealed: the manner of which inhibition is set down, that it was crying with a loud voice.

First then, he is said to come from the east by a rising or ascending, to show that this Angel is not one of the created Angels, but that great Angel of the Covenant, who is also the Sun of righteousness, and light of the world, John 1.19. Next, he has the seal of the living God, Mal. 3.1. Mal. 2.4. And so living, as he is also a life-giving God: his seal also is the adoption of the Sons of God. Allusion being made herein to the Kings of the earth, who promote such as they favor, to be keepers of their great seal, which is the highest and most honorable office in the Kingdom, and hereby showing us to what high honor our Savior is advanced in our nature.

It is said also, that this Angel cried with a loud voice to the other four Angels. 1. Thereby to show his imperiousnesse and Authority over them, with a loud voice inhibiting. 2. That none of them should pretend ignorance of his command. 3. Therefore also he cries aloud unto them, to show how strong and mighty he is, and 4. How earnest he is for their reformation that are his.

Next, it is said, (to whom it was given to hurt the earth, and the sea,) by the earth earthly-minded people, c. 4.6. and by the sea, (whereby the world is represented,) worldly-minded people, being understood to show as has been said before, that Satan nor his instruments can do nothing without the Lord's permission, nor go a hairs breadth beyond the limits thereof, and his power in spiritual hurting is only over the wicked.

Here is set down the inhibition it self, and limitation thereof, wherein we have first to consider and may see, that these Angels were evil or hurting Angels. Next they are inhibited to hurt the earth, sea or trees (whereby men who have only a natural life (resembled ordinarily to trees) are to be understood) till we have sealed (says he) the servants of God in their foreheads. Where, 1. He speaks after the manner of Princes in the plural number, (We) showing thereby his dignity, Who is King of Kings, Rev. 19.16. or 2. Because he seals the elect by his spirit, as we may see, Eph. 4.30. and therefore may say. (We)

Next, we see the persons that are to be sealed are the servants of God, even as Ezek. 9.4. these that had the slaughtering weapons to destroy, are forbidden so to do; till they were marked or sealed who mourned for the abominations that were done in Jerusalem, and as the houses of the Israelites were also, 1. in a manner sealed or marked by the sprinkling blood of the Paschal Lamb, that the destroying Angel might not hurt them, and Rahab's house with the red cord, that none should enter to kill any therein.

Thirdly, there is a sealing spoken of here, which the Rhemists ridiculously make to be the sign of the cross, which is false and foolish. 1. Because many reprobates which are not God's servants may be marked with that,. 2. Neither are any marked with that, by this great Angel which is here spoken of, but mark themselves the • ewith.

This sealing then is not any external action or impression on the body of any visible mark, but a divine and invisible action whereby these that are God's servants are sealed by the spirit, Eph. 4.30. and have gotten the impression of God's image upon their soul, called, c. 14.1. his Fathers name, and so are known to be his, (as by Caesars image, the coin that did belong to him was known,) and are distinguished from the wicked, and sequestrate or set apart for preservation from the common destruction, for these are the chief ends of sealing. 1. A propriation, as Merchants put their seal on their own goods. 2. Discrimination, as it is said, quis te discrevit? and 3. Making sure, and for preservation, as Ezek. 9. and here

This sealing is said to be in their foreheads, the head being the most eminent and chief part of the body, as the soul is of the whole man, and the fore part of the head, being in like manner the most eminent and conspicuous part of the head it self, thereby to show, that the Lord's protection of his own shall be most conspicuously seen, as that mark which is on the fore head, (as experience hath proved true, in the children of Israel, at the red Sea, Daniel in the Lions den, and the three children in the fiery Fornace ) As also that the sealing of their souls with the stamp of his grace shall be evidently seen in their profession, whereof they shall not be ashamed, and in the practice of their life.

Likewise this great Angel speaking of God, he says, till we have sealed the servants of Our God, showing thereby to our comfort, that the servants of God have one common God and Father with him, who is his well-beloved son in whom he is well pleased, as we have the same also said verse. 10.

The number of these who are sealed are set down of the tribes of the children of Israel, by which the Israel in the flesh or Jewish nation only are not to be understood, but as ver. 9. all Nations, Kindreds, People and Tongues that are the true Israel of God, and who are (as the Apostle calls them) Israelites inwardly and in the spirit. ( Rom. 2.9.) whose circumcision is of the heart, and not of the flesh: of which sort we must not understand that there were no more then is here mentioned in every tribe, twelve thousand, or in the whole sum 144000. but a definite number here is put for an indefinite, and these tribes and this number of them do here represent the whole Church Militant, multiplied or made up of twelves rather then any other number, as also resembled by the twelve tribes of Israel according to the flesh; to show, that as that Israel (who were then God's only people) came of the twelve Patriarchs, so this true Israel of the Church of Christ (who is now God's only people) come of the twelve Apostles; so as their Doctrine is that foundation whereon they are built, as we see, Revel. 21.14. and whereto only they reckon and conform their Christian profession.

It is also to be marked, that the tribe of Dan is here omitted, because of all the tribes they fell first to Idolatry, as we see, Judges 18. and continued therein during thee c • ptivity, showing thereby unto us, that Idolaters have no place, nor come into the number of these that are the true Church of Christ, but are like the Court which is without the Temple (spoken of c. 11.2.) which is commanded to be left out, and not measured at all.

Next, the tribe of Levi here, in place of Dan, is taken in and numbered with the rest of the tribes in common, to show that now under the Gospel there is no more a separation of any such from their brethren for a Levitical service, which had its consummation and abolition by the death of Christ, but by faith all come in, in common to be sealed as the true Israel of God, also ver. 8. by Joseph, Ephraim is meant who for his precedency before Manasseh is so named, Gen. 48.13. the number thus settled, the Sons of the wives and of the hand maids are promiscuously intermingled, for in Christ there is neither bond nor free, but all are of one account.

From this verse to the end of the Chapter is described the Church triumphant, or what is their happy estate in heaven, who are here sealed and Sanctified on earth, and lest the twelve tribes spoken of before should seem only to be undetstood of the Jews, therefore here he calls them a great multitude of all Nations, Kindreds, and People, and Tongues. As also lest that the number of 144000 should be mistaken to signify a definite and certain number, therefore he says, They were such a multitude that no man can number them. And of the sealing of this great multitude he speaks nothing here, (as some would have by the twelve tribes the Jews only, and by these the Gentiles only and their sealing to be understood) because under the name of Israel, and twelve tribes thereof allegorically he had spoken of their sealing before, and now after their sealing by grace, he speaks of their settled estate in glory. As also c. 14.1. Where all Christ's Church is spoken of, only mention is made of 144000. and therefore next;

First, he sets down their posture of standing before the Throne, signifying thereby, 1. Their high favor whereto they are advanced to stand in the Lord's presence, as Joseph told the Butler that he should stand in Pharaohs presence; and the Queen of Sheba pronounced Solomon's servants blessed who stood before him, &c. 1 King 10.8. 2. Their stability now in glory never to fall as Adam did in the earthly Paradise, or as we do here often on earth.

Secondly, The clothing in white robes, signifies, 1. Their purity, and perfect holiness, as we have it, Eph. 5.27. for no unclean thing enters there. 2, Their glorious and triumphant estate now in the heavens, and 3. Their joyful condition, spoken of Psal. 16.11. whereof also white raiment is a simbole.

Thirdly, They have palms in their hands, wherein they held the sword of the spirit before, Eph 6. to show that now they have gotten the victory over all their enemies, and (as v. 14.) over all the great tribulations out of which they are come.

Here is subjoined their thanksgiving, where 1. We have the manner, to wit, with a loud voice, signifying their zeal and joyful fervency. 2. The matter or song it self, wherein they ascribe the whole work of their salvation from the guilt of sin, the dominion and damnation thereof, and their, advancement to glory, only to God and to Christ Jesus, without claiming any share therein by their own satisfactions or merits.

Which song of Saints we see seconded by the Angels, who surround the Throne humbly prostrate on their faces; not that they have faces properly, or bodily parts, being spirits, but head by showing that in a most humble manner they worship the Lord, as these who fall on their faces, as we see in Abraham's example, Gen. 17.17. and the poor Publicans.

These Angels also say not only, Amen, comprobating the former song of the Saints, and assenting thereto, but also by a heap of words and attributes rehearsed before ( c. 5.12, 13.) they express their great zeal and affection, as not being able enough by all that they can ascribe to God, to express how worthy he is of praise.

After which is subjoined one of the Elders his asking of John what these were who were arrayed in white raiment, and whence they ca • e? which was not to get information thereof from John, as we see, v. 14. but to make him acknowledge his own ignorance of these heavenly mysteries till he were taught, and to give him knowledge and information of them.

Unto whom we see John answers, 1. Reverently, by the compellation or style he gives him. 〈 in non-Latin alphabet 〉 . 2. Humbly, acknowledging his own ignorance, and ascribing the knowledge hereof to him, who accordingly gives him information, answering, 1. To the last part of his own former interrogaion; saying, Whence are they? these are they (says he) who came, not only out of tribulation, but out of great tribulation, as it is likewise said by the Psalmist, Many are the troubles of the righteous, but the Lord delivers them out of them all.

Next, he shows how their robes are white, because they have washed them in the blood of the Lamb, which washing implies that they were unclean before, as all are by nature. 1. In respect of original sin, Psal. 51.5. the washing from which we have, Ezek. 16.9. and 2 In respect of actual transgression, Prov. 20.9. the washing from which we have, 1 John 1.7. and therefore is subjoined the admirable manner how they are made white, by washing them in blood, which naturally pollutes, as we see, Ezek. 16.6. and makes red, Isai. 1.18. and yet the blood of Christ the Lamb makes white, without joining anything thereto, or (as Pilate did with the Galileans blood) mixing any therewith.

It is likewise said in the preterit, laverunt, they have washed, because this is only done, or to be done in this life, and therefore was so done by them. This washing also is ascribed to them, 1. By acknowledgement, or that they ascribed their salvation, or washing from their sins and acceptation in mercy, as v. 10. only to Christ Joh. 13. •• and the merit of his blood or passion. 2. This washing is ascribed to them, as the work of our salvation is ascribed to us, Phil. 2.12. wherein albeit God be the principal actor, and Christ our Savior the meritorious procurer, yet there is somewhat required on our part also, to wit, repentance and faith, as we see, Act. 2.37, 38.

In this verse he proceeds further, and shows, 1, Where they are. 2. What they do, and 3. Who is amongst them. First then they are before the Throne of God, where he sits in glory, and where they in like manner participate of his glory, or presence in glory.

Likewise the particle (Therefore,) being relative to the words immediately preceding show, that this their fellowship with God, and fruition of his presence is by Christ only and virtue of his blood wherein they had washed their robes and made them white, and no admission to stand before the Throne while then.

Next, their exercise is, Serving him day and night in his Temple, that is, [ Dies & nox non vicissitudinem, sed serpetuitatem significant. Aug.] perpetually, without such weariness or intermission as our weakness and corruption makes to be in this life: which service is said to be in his Temple, not that there is any material Temple in heaven, as we see, Rev. 21, 22. but there is an allusion made here to the Temple of Jerusalem, wherein the Levitical service was continually, Psal. 134.1. nor is this service toilsome or laborious, but pleasant and delightsome.

Lastly is set down, their blessed cohabitation with God, and his inhabitation amongst them. Indeed even in this life the Lord is said to dwell amongst his Saints, 2 Cor. 6.16. and in them; but this is by his gracious presence ofttimes in the comfortable sense thereof interrupted, and like the shining of the Sun obnubilate, as we may see, Ps. 22.1, &c. But this dwelling amongst them here, is 1. An uninterrupted and constant glorious presence, a clear blessed vision, and a full and plenary fruition. 2. It imports the communication of all good things whatsoever; for where this fellowship is, there is fullness of joy and pleasures for evermore, as Psal. 16.11.

After the two former degrees of the Saints happiness that were positive, and of their good things in heaven, follows the privative, or the evils from which they are freed, borrowed from Isai 49 10. First then it is said, they shall not hunger, nor thirst anymore, whereby is meant, 1. Either that hard penurious estate, whereof the Apostle speaks in his own person, 2 Cor. 11 37. and whereunto ofttimes the godly (like Lazarus, ) are subject, specially in persecution, as we see in Elijah and others, or else 2. That frailty of nature, and of this present life which needs continual supply of meat and drink, and therefore we have such daily appetite, or hungering and thirsting after the same, from both which both of penurious necessity of temporal things, whereof meat and drink is the chiefest, as also of natural frailty, the godly are freed in the life to come.

Next it is said, that the Sun shall not light on them, nor any heat, that is, they shall no more stand in need of the comfort of the creature, whereof the Sun by his light and heat is chiefest, the reason whereof is given, Rev. 21.23. because they receive fullness of all good and comfort from the Creator, as he shows also in the next verse.

Therefore he says that the Lamb shall feed them, to wit, immediately by that blessed vision of himself, whereon with continual delight they shall feed, as on most delicate food, and he shall lead them to the living fountains of waters, showing, 1. thereby the superabounding of their felicity, as of fountains of ever-springing-waters, called therefore also, Rev. 22.1. a River of the water of life, and Rivers of pleasure, Psal. 36.

Secondly, Showing likewise that our comforts and refreshments shall no more come to us mediately, from the creature, to wit, or external means, as Word and Sacraments, but immediately from God himself, who is the overflowing fountain, and Author of all happiness.

Lastly it is said, that God shall wipe away all tears from their eyes, to show, that they shall no more sorrow, either for sin, as they did in this life, or under great tribulation, which they sustained, but shall be freed from all sorrow or matter of grief, and enjoy fullness of joy, and pleasures forever.

The lessons or application on the seventh Chapter.

Ver. 1. BY these four wicked Angels, we see that Satan has his instruments to impead the course of the Gospel, as well as Christ has his to promote the same, and who are more busy then his for the most part, like the old Pharisees, while as Christ's servants are like those who slept while the tares were sowing.

2. Their standing on the four corners of the earth, waiting in all places, and at all occasions for performance of Satan's service, should teach Christ's Ministers much more to wait and watch, and catch all occasions, in season and out of season to do their Masters service, and to gain souls, so great a reward being promised them.

3. Their restraining the four winds to blow upon the earth, &c. shows (as the restraining of rain in Elijah's time) that the greatest plague that ever came on a Nation or people, is, when for want of the love of the truth, error prevaileth, and the truth is restrained.

Ver. 2. As Christ is that glorious Angel, or Sun of righteousness that arises from the East, so let us delight and walk in his light, and beseech him to enlighten our dark minds, and cause the light of his countenance to shine upon us as David did, Ps. 4.6.

2. Seeing he has the seal of the living God; if we would be of the number of his sealed ones to salvation, let us come to him and crave to be stamped and sealed by him.

3. He whose seal it is, is called, the living God, which distinguishes him not only from Idols, and other creatures, as Sun and Moon &c. which Idolaters worship, but also shows wherever he is by the stamp of his seal, he kyths a living God, by that life of grace and actions thereof, which he communicates to the souls of his sealed ones.

4. This great Angels c • ying to the other four with a loud voice, not to hurt the earth or sea, till the servants of God be sealed, shows the vigilant and great care that the Lord has over his own in the time of the imminent and common destruction of others.

5. We see also to our comfort, that he cries for us, when we know not our danger, and cry not for ourselves.

6. Where it is said, [to whom it was given to hurt the earth,] we learn that as all punishments come from God, so in inflicting of them, for time, persons, manner or measure of hurting, Satan and his instruments are but as chained dogs, and have a limited power.

Ver. 3. By their hurting the earth, or earthly-minded ones, &c. we see the blind folly of the wicked, who serve him who intends, and can give them no other reward then the hurting of them.

2. Where it is said [till we have sealed the servants of our God,] we see the wicked's punishment is ofttimes delayed for the godly's sake that are amongst them, and therefore what a great Jewell the company of the godly is, and how ungrateful the wicked are who persecute such.

3. We see that the surest and best way of safety from common dest • uction is, with Noah and Lot, to be God's servants.

4. This is the godly's great comfort, that Christ and these who serve him have one common God and Father, whom they may call, our God, and our Father.

Ver. 4. This is also a great comfort to the true Israel of God, that the Lord knows the particular number of his own elect, yeathe very hairs of their head, as also, being his sealed ones, that their salva • ion is sure.

2. The number of these are few in comparison of the whole world which shows, 1. Tha • Christ's flock is but a little one, and f • w are chosen, next, 2. That multitude is no note of the true Church Militant, and, 3. That we should not follow the multitude in an evil course.

3. We see that in the worst times of Satan's prevailing either by persecution or delusion of error Christ ever has his own Church and sealed ones.

4 From the omit • ing of the tribe of Dan for their Idolatry, we see that Idolatry excludes any company or person whatsoever from being any part or member of the true Church.

Ver. 9. We see no Nation, nor people excluded from being members of the true Church, and heirs of glory, therefore let us be careful, by our infidelity and wicked life, not to exclude ourselves.

2. If ever we would wear that white robe of glory, let us put on that white raiment of grace and Sanctification here, which is the wedding garment, and that which is spoken of, Isai. 61.10. which has these two properties. 1. It will never wax old, like that in Deut. 8.4. which the Israelites wore in the wilderness, and 2. It smells sweetly through Christ in God's sight; Like to Esau's garment: and therefore let us put off with the prodigal our beggarly and filthy garment of sin, or any confidence of our own righteousness which is like a menstruous cloth, and as we are exhorted, Rom. 13.14. put on Christ.

3. If ever likewise we would wear palms of Victory and triumph in heaven, Let us put on the whole Armor of God, Eph. 6. and fight that good fight against all our spiritual enemies on earth.

Ver. 10. The Saints in heaven ascribe their salvation only to God and Christ without sharing themselves, or any other, in any part thereof, to which song of theirs, and the angelical approbation thereof, we see how contrary is the Popish doctrine of free-will, merits, satisfactions and works of supererogation, and in a word, that which the Pope calls, his treasury of the Church.

Ver. 11. If the Angels be so humble in worshipping God, that they are said to fall on their faces, how much more humble should we be, who as Abraham said, are but dust and ashes?

Ver. 12. With these same Angels also let us give our approbation, as occasion offers, and testimony to the truth, as also ascribe all good whatsoever to God, as the Author thereof, and who is the giver of all good things to us.

Ver. 13. In this Elder that comes to instruct John concerning this vision we see a worthy and imitable example for them who have knowledge of heavenly mysteries to instruct the ignorant.

Ver. 14. We see that the lot of the godly in this life is the cross and tribulation; and why the Lord will have it so, has been told before, c. 6.11.

2. They must expect not only many, but great tribulations, Like that storm, Matth. 8.24. but his grace who is their God shall be sufficient for them.

3. As there is a time for their entry, and being in great tribulation, so there is a time when they shall come out of them all, chiefly wherein death comes, and therefore how welcome it should be unto them.

4. They are said to have washed their garments in the blood of the Lamb, which teaches us to do so in like manner, and that we are by sin most filthy and unclean, like to leprous Naaman; the necessity of which, to wit, that we must be washed from this filthiness, is, else (as Christ said to Peter) We shall have no part in him, Joh. 13.8.

5. There is nothing here that is said to wash them, or make them white and clean but the blood of the Lamb, 1 John 1.7. away then with any other purgatory.

Ver. 15. It is said, their robes being washed in the blood of the Lamb, therefore they are before the Throne of God, so that the meritorious cause of the Saints fruition of God's presence in glory, is no merits, nor satisfactions of their own, but only Christ's blood and sufferings.

2. If we would be of that number that serves him in heaven, praising him incessantly, and amongst whom he dwelleth there; then let us serve him here in all welpleasing, and make our hearts a dwelling place for his Spirit.

Ver. 16. The happier estate of the redeemed by Christ in the heavenly Paradise, then that of Adams was in innocence, and in the earthly, because they shall stand in no need of the creature, or of bodily food and light for the fruition of the Creator shall be all in all unto them.

2. By our hungering and thirsting here, we see our natural misery and indigence, and how vain a thing is man in his best estate, and the life of man which daily must be supported by such weak props.

3. That we may not stand in need of the light or comfortable heat of the same hereafter; let us delight in the light of the Sun of righteousness and walk therein here, and seek to have our hearts warmed with his love and enflamed with the zeal of his glory.

Ver. 17. If we would be fed by Christ hereafter, let us seek him to be the food of our souls here, and that we may have a spiritual appetite towards him.

2. The godly must shed tears, and sow in tears here, if ever they would expect to have them wiped from their eyes, or reap in joy hereafter.

And when he had opened the seventh seal, there was silence in heaven about the space of half an hour, Which silence was for excitation to a diligent and reverend attention to those things that were hereafter, either to be said or seen, and were matters of great concernment and consequence, even as before great Princes their Proclamations by their heralds, silence is first enjoined.

After the silence awhile, follows the first thing which John saw, to wit 7. Angels who are said, 1. To stand before God signifying thereby, 1. Their serviceable waiting, as servants use who stand before their Master, to observe what is enjoined to them to do, 2. As also their readiness to perform what they are commanded, and 3. Their stable estate in glory.

Next they have 7. Trumpets the use whereof we find to be twofold, for convocation, as Joel 2.15. or signification & denunciation of battle, as 2 Chron 13.12. These then by their Trumpets denounce God's judgments against the World for their persecuting and not receiving the truth, as also forewarn the Church of Christ, that she is to be assaulted another way then before, to wit, by Satan's fraud and heresy, as she was before by open force and cruelty.

Likewise, it is said, that these Trumpets were given them, to show that they intruded not themselves in this service, or undertook it at their own hand, till they were called thereto, and received both their commission, and fit furniture for discharge there • of from the Lord that sent them.

Here in the second part of this Chapter, is set down Christ's intercession for his Church, and for their preservation in the common danger to ensue; as he prayed for Peter when Satan should sift him, that his faith failed not. This is done by a Vision of another Angel, wherein we have to consider, 1. Who he is, and how called, 2. What he has, or how furnished, 3. What he does, and what ensues thereon.

(1. Who he is) First then, by this Angel, Christ is understood, as not only Primasius expounds, and others, but also the Jesuit Blasius Viega, saying, Sequentiae nisi Christo, alteri apt accommodari non possunt, Who is here called another Angel, as divers from the former, 1. In dignity of person, Heb. 1.6. 2. Because of our nature assumed, Heb. 2.16. and 3. of excellency of office, as King, Prophet, and here as high-Priest of his Church, wherefore he is said to stand at the Altar, to wit, of burnt incense, called therefore the golden Altar, Exod. 30.7. because it was laid, over with gold, allusion here being made to that, and the truth thereof being accomplished by Christ's intercession, as we have it, Heb. 7.25. and 9.24.

(2. What he has) Next is shown, what he has, or his furniture for this his office of intercession, therefore it is said, there was given him much incense (or as it is in the original) 〈 in non-Latin alphabet 〉 , many, odors by which is meant the plentiful merits both of his active and passive obedience, having offered himself (as says the Apostle, Eph. 5.2.) an offering and a sacrifice to God for a sweet smelling favor, and which he communicates also to his own, for making both their persons and prayers acceptable to his Father, and therefore it is subjoined, that he should offer it with the prayers of all Saints.

The success of which offering up and intercession is here set down, to wit, that by it and the merit of his death, the prayers of the Saints ascended up before God with acceptation; like the sacrifice of Abel, having proceeded, 1. Not only out of the golden vials or censers of pure hearts, as we have it, Chap. 5.8. But 2. being also joined and accompanied with the sweet smoke or odor of his incense, and 3. coming in like manner out of this Angels hand.

(3. What he does) Followes, beside his former intercession, what he further does, and what ensues thereon; concerning which it is said, that he took the censer and filled it with fire, & cast it on the earth: by which fire some understand the graces and gifts of God's Spirit, compared to fire, Matth. 3.11. Because of the like operation which descends on his Saints on earth for the establishment and confirmation, upō the ascending of their prayers to God which through Christ do find acceptation, upon which are said to ensue voices, to wit, of consolation to some, and thunderings, &c. and that is, terrors for humiliation of others, as the twofold operation of the Spirit on the godly.

But I rather take it, by fire to be meant wrath, as we may see, Ezek. 10.2 and Heb. 10.27. Which is not said to be sent down as the gifts of God's Spirit are, but with violence (as it were) cast into the earth out of indignation, whence it receives the style of fiery indignation, Heb. 10.27. Which God poureth out upon his enemies, the procurer whereof to come down upon them, is the Saints prayers and complaints that go up against them: and as the prayers of the Saints ascend before God out of the Angels hand, to show that their acceptation is from Christ; so likewise fire from the Altar, which descends on the earth is from the same Angels hand, to show that this wrath on the wicked, and these ensuing judgments come likewise from him, to whom all power is given both in Heaven and Earth, Matth. 28. • 8.

This censer also out of which this fire is said to be cast into the earth, is said to be filled with fire, to show the many and great judgments that were to be inflicted; and as men has filled the cup of their sins, so God had filled the cup of his wrath whereof they were to drink, whence are said to ensue confusion, as of many voices uttered together, or grievous complainings, as also thunderings, lightning, and earth-quake, signifying such terrible judgments to fall out like a fearful storm that cannot be avoided, as such things are that come from Heaven or out of the bowels of the Earth, and as if Heaven and Earth conspired to take vengeance on such a generation.

Followes now particularly the judgments (as fire did on Sodō ) that were to fall out upon the wicked and ungrateful World for their resisting, and not receiving the love of the truth, as the Apostle speaks, 2 Thess. 2.10, 11. Whereunto there is first a preparation, 2. The denunciation, and 3. The execution. The preparation is here set down: which time of preparation, as also the seven Angels their sounding one after another, as likewise the Lord's beginning at lesser judgments (as we shall show hereafter) all these (I say) shows God's longsuffering patience towards sinners, waiting for their repentance, as he did the first Worlds, &c. and that he is unwilling to pour out all his wrath at once, as the Psalmist shows, Psal. 78.38.

Here begins the denunciation of the first judgment, and execution thereof, by the following of hail and fire mingled with blood, allusion herein being made to the plague of Egypt, Exod. 9.24, 25. Herein only differing, that this plague is greater, having blood mingled, so that what the had did not beat down, the fire burned; and what was left by the fire, was corrupted by the blood: by which hail, & fire mingled with blood, are meant those heresies that should arise, and be broached by such as should draw the very blood of souls upon them: and as hail beats down, fire consumes, and blood corrupts, so doth heresy beat down, and destroy souls who are thereby infected, and corrupts sound doctrine, having ever joined also therewith fiery contention unto blood at last: as hail likewise is cold and quenches, and fire is hot and kindleth, so heresy quenches the Spirit of grace, but kindleth wicked zeal and fiery contention.

Yet there is the merciful dealing of God, in the midst of justice remembering mercy, and his powerful restraint or limitation of Satan in his instruments, that they are permitted only to burn up the third part of trees, and of grass; by trees understanding those of the most eminent sort of men, and by grass (which all flesh is compared unto) the meaner sort, the weaker also being meant by the grass and by the trees such as seemed stronger, the infecting of whom is called a burning up of such, or like a destruction by fire, which not being taken heed unto at first and quenched, speedily goes thorough and makes great destruction.

Followes here the denunciation of the second Judgment, and the execution thereof, by a great burning mountain which was cast into the Sea, whereby is meant a great swelling and notable prevailing heresy as wa • that of Arius, which was maintained against the orthodox Christians (especially in the West) by great and fiery con ention, as also by the grandeur of diverse Roman Emperors, See Jer. 51.25. with the fiery trial of most sharp and bloody persecution, & rose to that height like a mountain in the eastern part of the World by a general prevailing, that (as a Fathersayes) it sobbed under the pressure thereof, and wondered that it was turned Arian. Thus by this great mountain for a long time was the truth impeded, (as we see such lets so called, Zach. 4.7) So that the third part of the Sea, or World (represented so thereby, cap. 4.6.) became blood, that is, corrupted by this heresy.

And the third part of the creatures that were in the Sea, that is, common Christians, that had life, died, that is, p • rished in their souls, and the third part of ships were destroyed, that is particular Christian-Churches who had been orthodox before, thereafter they and their Pastors made defection to Arianism.

Here is set down the denunciation of the third judgment and execution thereof, by the fall of a great S • arre from heaven, &c. Where, 1. By Stars we are taught, c. 1.20. That Pastors of Christ's Church are to be understood. 2. By this Star not any one, (see c. 17.10.) Individual Pastor is meant, but under the name of this one, many of the like sort. 3. This Star is called a great one, that is, in learning and account. 4. This Star falls from heaven, that is, from a shining lamp by heavenly sound doctrine, to be a burning lamp, th • t is▪ to heretical pravity, whose effect, as has been said, v. 7. Is to burn up (like Samson's foxes) the Lord's field, as also this Star f • lls from heaven, that is, from a shining lamp by a holy life, to be a burning lamp, which is, by burning contention and bitter opposing of the truth, malo zelo accensi, and being in the gall of bitterness against the professors of the truth.

For which cause it receives a suitable name, and is called Wormwood, 1. Being both bitter it self, and corrupt, and (like Jeroboam who made Israel to sin,) 2. Making others bitter and corrupt, and thereby to die, as likewise corrupting a great part of the sweet and wholesome doctrines of truth, and places of holy Scripture, compared to Rivers and fountains, by wresting them through their false glosses to countenance and confirm their heresies. 3. Which bred much bitterness also and grief unto true professors then, and 4. Was to procure much bitterness to themselves in the end, as we have it, Jer. 23.15. In the day of their account.

Followes the fourth denunciation, and the plague that ensued thereon, to wit, the darkening of the third part of the Sun, Moon, and Stars, which are the heavenly lights appointed day and night to give light to the world, where it is to be noted. 1. In all these plagues a progress from the lesser ever to the greater, (as in the plagues of Egypt ) for, 1. Trees and grass only in the third part of them are burnt. 2. The third part of the Sea became blood. 3. The fountains and fresh waters are infected, and now, 4. This plague ascends higher to the darkening of the third part of Sun, Moon, and Stars: thus by degrees did the mystery of iniquity grow here from the beginning of the working thereof (which it had even in the Apostles days) to a great height.

2. It is to be noted, that in all these there is but a prevailing only over the third part, but not such an universal, as is hereafter seen to fall out under that great Antichrist, c. 13.

The words then import a fearful and great darkness both of error and ignorance that was to fall upon the visible Church, represented by that whereof we are most sensible, and a higher advancement of the mystery of iniquity till it come to its height, as the he • venly lights are above the fountains, they again in pureness above the Sea, and the Sea above the gross earth.

This darkening then is nothing else but the ignorance and error that should come on the visible Church and obscure in a great part the knowledge of Jesus Christ the Sun of righteousness, as he is called by Mal. c. 4.1. and consequently the glorious luster of the Church, compared to the Moon who borrows her light from the Sun, and whose only true glory is, the true knowledge of him crucified, as also which did darken a great part of them who as Stars in Christ's right hand, should both in life and learning, as lights, have shined to, and before others, so that, that which should have been the clear day of the light of the Gospel, was in a great part, as night, and that which should have been as a clear night by the light of the learned holy Pastors, and a holy well-taught people, was in a great part, but as Egyptian darkness, wanting the shining both of Moon and Stars.

Here is the last thing in this Chapter which John saw, to wit, an Angel flying through the midst of heaven, and denouncing a threefold woe to the inhabitants of the earth, which was yet to come, which Angel by common consent represents some faithful Pastors, (so called, Rev. 2. and 3.) whom God was to use for the forewarning of his Church of the ensuing plagues, whose flying through the midst of heaven, as it were far from the perception of the earthly sort, signifies the speedy coming of these denounced woes upon the secure worldlings, who by an ordinary phrase of Scripture are called the inhabitants of the earth, because of their lot, which only they have therein, and their wedded affection which they have thereto, not as pilgrims upon the same, but as inhabitants of the same, against whom the Angels denunciation of three woes in relation to the three trumpets that are to sound, thereafter is said to be with a loud voice, as of a faithful forewarner, that he might be heard of all.

Lessons or Application on the eighth Chapter.

Ver. 1. WHereas the Church is here forewarned of a second and more dangerous assault by fraud after force, let her never expect rest here from Satan's, and his instruments their malice and machinations, till that time that is spoken of, Rev 14.13.

2. By that silence that was for a space for the better attention to these things that were to be revealed, we see with what preparation and atten • ion we sho • ld come to hear heavenly mysteries and be in structed therein.

Ver. 2. These seven Angels stand waiting before the Throne, and till they be called to the service that is subjoined, they go not, teaching men who are so ca led, to wait in like manner for the Lord's vocation of them, and not to run before they be sent.

2. These who are thus called, have trumpets given them; even so whom the Lord calls and sends out to any work, he furnishes them with gifts meet for the work, which neither man'nor Angel can have while the same be given them from above.

3. By trumpets the Lord forewarnes the world of the judgments to come upon them, before they come, that they might repent: wherein the great mercy of God is seen to the very wicked, forewarning them to fly from his wrath to come; see Exod 9.19. a notable example thereof.

4. As by the trumpets of these Angels he forew • rned the world: even so does he yet by the Ministry of these who are called Angels and by the trumpets of the Law and Gospel, Isai. 58.1.

Ver. 3. By the description of this other Angel who is Christ, we see that he is the High Priest of his Church, who once forever offered that all-sufficient propitiatory sacrifice of himself on the cross here on earth, and doth perpetually mediate for his Saints in heaven.

2. We see our Savior's great care that he has of the safety of his own before any eminent common destruction come on the world, by his standing at the Altar before the Throne, and interceding for them.

3. Seeing he has much incense or many odors given him, which are his plentiful and sweet smelling merits, and the superabundance thereof; away then with joining thereto for salvation, any other merits or satisfactions of any whosoever.

4. Whereas these many odors were given them that he should offer them with the prayers of all Saints, we see that Christ's merits are for our sake and benefit, Joh. 1.16. that like as Aaron's sweet ointment poured on his head drenched down the lowest skirts of his garments, Psal. 133.2. so by his merits we who have none of our own, may be enriched, Rev. 3.18.

5. He offers up his many odors or much incense with the prayers of the Saints, which v. 4. are said to ascend out of his hand; which is a lesson of right direction, to whom we should put up our prayers as our Mediator to present them to God that they may be granted, to wit, to this great Angel, Christ Jesus only, and neither to Saint nor Angel.

6 Where it is said, with the prayers of all Saints: as this is a great encouragement to pray, that our prayers are so performed, and accompanied; so it is a great comfort, that all Saints have their interest in Christ's intercession: were they never so poor and contemptible before the world; yet Christ despises not to be their Advocate; and though their prayers were never so weak and defective (if sincere) yet here a plentiful supply of Christ's many odors.

Ver. 4. As our sins s • nd up any evil smelling smoke, and a cry, like Sodom's, Gen. 18.21. to procure destruction; so here a comfort to all penitent believers, that our Savior who stands as our High Priest at the golden Altar, sends up a sweet smelling smoke of his much incense, and the cry of his own blood (which speaks better things then that of Abel ) to silence the cry of our sins, and to procure to us and our prayers by his mediation a gracious acceptation.

2. We see here, the ever recent virtue of Christ's blood and meritorious suffering, the sweet smoke whereof ever ascends before God with the prayers of the Saints, as long as there are Saints on earth, and as they pour out prayers.

Ver. 5. As the Saints prayers that ascend, through Christ's mediation bring down graces on themselves; so their prayers and complaints bring down wrath upon their enemies, wherefore the armor of the primitive Church were preces & lachrymae, and it is a fearful thing for any, to make the Saints pour out such against them.

2. When men has filled the Cup of their sins, so the Lord fills the Cen • er and Cup of his fiery wrath and indignation, to cast, or pour out the same upon them. Let us beware then to do the first, as we would avoid or eschew the last.

3. This fire cast into the earth comes from that same hand, out of which the smoke of the incense with the prayers of the Saints did ascend, which teaches, that it is the same hand out of which the godly get grace and good things, that the wicked in like manner receive punishment and judgments, to which therefore they should look up, (and all others who are afflicted) humbling themselves under the same, if they would escape, or be delivered.

4. By the expression of voices, thunderings, lightning, and earth-quake all together, as of a dreadful storm from above and below; We see how terrible God's wrath is when once it is kindled, and bursts forth, which the wicked shall find at last, and in what strait they are, howsoever here they puff at the threatenings thereof and mock.

Ver. 6. Before the Angels their sounding, we see, 1. A time of preparation, as there has also been, between their denunciation, and the succeeding execution, which shows how longsuffering a God the Lord is, slow to anger, but ready to forgive.

2. The Angels preparing themselves to sound, before they •••• ded, teaches that none should rashly and unpreparedly attempt anything, but specially, that Pastors who are called Angels, that before they come to sound the trumpet of God's Word to their people, they should duly prepare themselves, both by pains and prayer.

Ver. 7. We see that heresy where it enters in a Church or Kingdom, is a dreadful plague, and like a consuming storm, inflicted in God's anger for the contempt, or not receiving • he love of the truth, and therefore what a blessing and mercy it is for a Church or Kingdom to be free thereof.

2. We see that the effect of heresy is called a burning up, as a consumption doth the radical humor and strength of the body, and therefore carefully ought to be adverted unto, prevented, cured, and curbed in the beginning. Seeing it does that to a Ch • rch or soul, as hail and fire doth to herbs.

3. Mention also is made of blood, and mingling therewith, to show that it is no wonder therefore, where a corrupt religion is, to see it likewise cruel.

Ver. 8. This great mountain burning with fire, teaches us. 1. That heresy is like a Cancer or Gangrene, which rises to a great height, as a mountain when it is not timely prevented, or quickly suppressed, and especially when it has great men and Princes, who are in Scripture called mountains, ( Jer. 51.25.) to countenance and patronize the same. 2. That (as the Apostle tells us, Col. 2.18.) heretics are puffed up by their fleshly mind, not contented with the simplicity of the truth, but ambitiously weening of themselves, and desiring to be singular, and to have many followers.

2. Where it is called a mountain burning with fire, we observe that heresy once prevailing, becomes fiery in contention and every other way against all the opposers thereof, seeking their destruction.

Ver. 9. Where it is said that thereby the third part of the creatures in the Sea died, and the third part of the Ships were destroyed: We see, that heresy prevailing is a most deadly plague, and tends to the destruction both of persons and Churches.

Ver. 10. By the fall of this Star from heaven, we see that apostasy from the truth in Pastors is a Luciferian sin, and they thereby are like unto him.

2. Where saving grace is not, all other gifts and endowments how great soever, will never avail to preserve from apostasy, and make one to persevere.

3. As there are no personal gifts: so there is no place, or succession that is personal only thereto, that can privilege from apostasy: for here we see a Star for light, and in heaven for place, yet to fall from heaven.

4. We see it is not small Stars, but a great Star that falleth from heaven, whereby we see whom Satan most assaulteth, to wit, these that are in primest places, and of most excellent gifts, and who thereby may be the cause of the fall of many, which ought to teach such to take heed to themselves lest they fall, and in faith and profession none to depend upon any person or persons whatsoever.

5. From shining as a heavenly Star, by apost • sie we see this Star turns to be only as a burning earthly Lamp; whereby we are taught what a change sin and apostasy makes from the better to the worse, as in this Star from heaven to earth, from standing to falling, and from shining to burning only, by fiery ambition and bitter contention like wormwood, hating most of any the professors of that truth which formerly they held.

Ver. 21. We see that the practice of heretics and such as fall from the truth is, to deprave the Word of truth, and turn or wrest the same to comply to their errors, but not themselves to comply and conform their judgment to the Word of truth, as they ought therefore it is said as the name of that Star is wormwood, or bitter; so it made the sweet fountains whereon it fell, and the fresh Rivers to be bitter also.

Next, Whe • ease it is said, that the third part of the waters being m • de bitter; many men died of them; this teaches us the danger that error and wrested places of Scriptures for maintenance of heresies brings on men's souls, to wit, spiritual death • nd destruction of their souls who believe the same.

Ver. 12. By the third part of the Sun that was da • kned, &c. we see that the prevailing of ignorance and error in the Chu • ch is a fearful eclipse of that saving and comfortable light which should illuminate our eyes, and direct our way aright to that heavenly Kingdom which we long and look for.

2. It is called also here a smiting of the Sun, whereby we are taught that Christ Jesus the Sun of righteou • nesse doth thereby suffer, is smitten and persecuted (as it we • e) and his Church in like manner.

3. In this and in all the former the third part only is mentioned: which shows not only that the Lord measures his punishments, but in sparing two parts, that he delighteth more in mercy then in justice, not being desirous of the death of sinners, but rather that by others examples they may learn, convert and live.

Ver. 13. In this forewarning of the world before the three other woes come, still we see, as has been said, the Lord's merciful dealing even with the wicked which shall make them the more inexcusable.

2. In this Angel who is the forewarner, we see what are the properties of faithful Pastors whom he represents, to wit, fidelity in forewarning, as we see, Ezek. 33. Next, diligence in doing God's work, represented by this Angels flying, and 3. Courage typed by his speaking with a loud voice.

3. These woes are denounced against the inhabitants of the earth, the wicked being so called, because of it being their lot, and their affection thereto: wherefore if we would be free of their woe, let us be free of their alike-conditions and disposition, and not have our heart to dwell and be set on earthly things.

FIRST then the head of this general or universal apostasy unto gross Idola ry is described, 1. From his person and quality. 2. From his power or key given unto him. 3. From his actions, of opening the bottomless pit, emitting the smoke thereof, and darkening thereby both Sun and air, and 4. From his names, v. 11. all which fall out upon the sounding of the first trumpet, which makes the first of the three woes formerly denounced.

First then the head of this general apostasy is described here. 1. A Star, showing thereby that he should be of an Ecclesiastical function, therefore says Lyra, that he is Episcopus malus, qui stella dicitur ration officii, or as Carthusian says, est quispiam haerefiarcha, aut haerefiarcharum caterva, and so not one singular or individual person, but a succession of such. See Ribera c. 17.10.

2. This Star is said to have fallen from heaven, his falling showing that he shall be an apostate Christian teacher, and not a Jew, as the Papists fancy that Antichrist shall be.

3. The place from which he falls, is heaven, whereby may be understood, 1. Either the true Church, which in opposition to the earth whereby the earthly sort are meant, is so called, as Carthusian expounds, and thus he that brags that he is the head of the true Church, is not so much as a member thereof, being fallen therefrom: or 2. By heaven is meant the heavenly doctrine of the truth, and God's true worship, to hellish doctrine of lying errors, and to gross Idolatry, and 3. From a holy and heavenly disposition, seeking things above, to an earthly disposition, affecting earthly honor, Monarchik Jurisdiction, earthly riches, and carnal pleasures, concerning which defection of the Roman Church both in head and members, Platina in the life of Marcellinus gives a notable testimony.

Next, it is said that to him was given the key of the bottomless pit, from which, v. 11. he is called the Angel of the bottomless pit, so that as he chan •• s his place, and falls from heaven, so he loses these keys that are called the keys of the Kingdom of heaven, and as he becomes the Angel of the bottomless pit, so suitably he gets the key of the bottomless pit, opposite to the other, whereby he brings from hell ignorance and error upon the visible Church, as by the other, heavenly and saving knowledge of the truth is attained.

This key is said to be given him, quia ei permittitur (says Lyra) abuti potestate episcopali: as the Lord then gives the keys of the Kingdom of heaven to faithful Pastors, for the edification and salvation of his elect in mercy, so he gives the key of the bottomless pit to false impostors, for the seduction and destruction of the wicked in justice, as we see, 2 Thes. 2 11,

Which key no sooner he receives, but he goes about Satan's business (whose vicar he is) busily, and this pit which before by the preaching of the Gospel truly, was shut as it were (ignorance and error thereby being suppressed,) now he opens; whereby they prevail, which are here compared to smoke. 1. Because as smoke darkens any room (as is said of Sun and Moon here) so does ignorance and error darken the soul. 2. As smoke is hurtful to the eye of the body, so are these to the eye of the mind, blinding the same. 3. As smoke likewise defiles and makes black, so do these the soul. 4. As smoke proceeds from fire, and precedes the flame, so do these proceed from the fire of hell, or the bottomless pit, and precede the flame of hells fire to follow, 5. As smoke is a vanishing thing and is dispersed by the wind, even so is ignorance and error, where the light of God's Word shines, and the wind of God's Spirit blows.

Next, it is said that this smoke which arose out of the bottomless pit, was as the smoke of a great furnace, thick, black and abound • ng, to show, that whereas before some errors brake forth through chinks and crannies as it were, now a mass of gross errors, or false doctrines abundantly rusht forth, as if hell had broken • oose, and the gates thereof were wide cast open.

The general prevailing whereof is likewise here set down by darkening of the Sun and air, that is, of that which gives light and life to men, for without air no man can live, more then fishes without water: this darkening then of these, is nothing else but the withholding from people of the Word of God and knowledge thereof, wherein the Sun of righteousness Christ does shine, and which is as necessary to the spiritual life of the soul, as air is to the natural life of the body, which darkening was performed. 1. When the Scriptures were closed up from the understanding of the people in an unknown tongue. 2. When they were straitly prohibited to read the same. 3. When ignorance was taught to be the mother of devotion, and 4. When the glory and luster of Christ's merit and all-sufficiency to save was obscured by parting his office of a Savior and Mediator, between him, men and Angels.

Followes here the description of the monstrous body of this fallen Star or Antichristian head, wherein allusion is to that plague of Egypt, Exod, 10.13. to show thereby that they were in like manner a plague to the world, and by whom are meant, as Beda expounds them, Discipuli Antichristi, or as Lyra says, Ejus sacerdotes & ministri, of whom and his followers these locusts, saves Gregory in his time, Rex superbiae prope est, &, quod dici nefas est, sacerdotum paratus est exercitus Lib. 4. Ep 38.

These are called so, 1. For their number, flying ever in great swarms, for which cause the Midianites were compared to them who infested Israel, Judge. 7.12. 2. For their devouring and eating up of every good and green thing in any land where they prevail. 3. They are very sedulous and busy, bussing and leaping from place to place, as the Jesuits and Seminary-Priests do to advance and advantage themselves. 4. As the locusts have but a short time in summer, and as in Egypt they were driven away by an East-wind and destroyed: So have such seducers but a short time to prevail, and at last by the breath of the Lord's mouth which is his Word, they shall be destroyed.

Next to their denomination is set down their origin, to wit, that they came out of the smoke; to show that they were hatched in hell, and came out of the smoke of that bottomless pit, as Satan's emissaries, bred by ignorance and error, and multiplied by the blind zeal of simple and superstitious people.

Thirdly is set down the power that was given them, and whereunto it was like, which is said to be as the power of the scorpions of the earth, and which, v. 5. is called a tormenting, as when a scorpion stingeth or striketh a man.

First then, it is said that this power was given them. 1. From God by permission, as a just avenger on such, who because they had not, nor would receive the love of the truth, therefore the Lord gave them over to strong delusion. 2. From Satan by immission, by whose efficacy of error they wrought upon the children of disobedience, and 3. From their King Abaddon that was over them by commission, v. 11. that is, the papal Monarchik power, whereby their orders are authorized.

Next, This power that is given them is as the power of scorpions, to wit, unto hurt in the general, and in particular. 1. As Ribera says, Vulnera s • eva & venenata infligunt, that is, they sting with cruel and venomous stinging, such as are their poisonable doctrines. 2. They do this (says he) Furtim & latenter, slily and subtly, transforming themselves into an Angel of light, and as the envious man did sow the tares in the Lord's field, so that their stinging is both deadly and deceitful. 3. The sting of the scorpion or danger thereof is not perceived at first hurtful, it oftest stinging when men are asleep, and least suspecting the same; even so, neither is the deceitfulness nor danger of error, and 4. The stinging of the scorpion in the end proves greatly tormenting, as we see, v. 5. even so do the poisonable doctrines of popery especially in death, as of men's satisfactions, purgatory and the like. 5. As locusts do most hurt by their mouths, so do Romish locusts by their false doctrine. 6. It is written of the locust that it is insatiable, Locusta enim quasi tota stomachus, ideoque quamdiu vivit semper esurit ac devorat, So have the Romish Clergy and Court ever been, from the Pope to the meanest shaveling; witness their own Clemangis, Petrarch, Baptista Mantuanus, Aen • as Silvius, and many more of their own writers, beside the Venetians late ed • ct against the Jesuits. 7. The locust (says Chrysostom ) is but a little beast, of a middle nature between that which flies and that which creeps, but though contemptible, if there be but one; yet if there be a swarm of them, they are such a plague to a land, that they were called by the heathen, the wrath of the God's, so are chiefly the Romish Clergy (called Jesuits) compared in Scripture to frogs, Rev 16.13 which are Amph bia, of a middle nature between these that haunt the earth and the water, as they meddle both with Church affairs, and of Kingdoms; and where they swarm and abound, they are the plague of Common-wealths or Kingdoms.

Followes here the limitation of their power by way of inhibition, which is threefold. 1. There are some whom they may not hurt at all. 2. There are some whom they may hurt, but not kill, and 3. The time of their hurting must be only five months.

First then they are forbidden to hurt grass, trees or any green thing, whereby is meant, God's Saints of what sort or rank soever, in whom is the sap of grace whereby they are ever fresh and vigorous, and like that tree spoken of in the first Psalm. Neither is bodily hurt here meant, which as we see in the two witnesses, c. 11. the Martyrs and godly ofttimes sustain, but the spiritual hurt of their souls by these locusts their venomous stinging.

And the better to understand what is meant by the grass, trees, and every green thing, there is opposed to them, these men who have not the seal of God in their foreheads, who are destitute, to wit, of any such sap of grace, and therefore compared to chaff in the first Psalm: whence also it is plain (says Beda) Locustas homines esse, qui non ad foenum, sed ad homines mittuntur, not grass, but men being the prey.

Here is the second part of their limitation, whereby is declared to us, that their power was not to kill the bodies of these who were not sealed. (Nor does the Popish Clergy claim any such power,) But by their venomous stinging of their poisonable doctrine, of doubting of salvation, and purgatory, &c. So to torment the conscience, never applying the true remedy of comfort, that (as is said, v. 6.) men who are so wounded in spirit, and tormented in conscience, would rather choose death then endure such a spiritual torture, for a man will bear his infirmity, but a wounded spirit who can endure?

The third limitation is of time, to wit, five months, which is indefinitely to be taken, (as says Andreas Caesariensis ) to denotate (like Jannes and Jambres, 2 Tim. 3.8.) that they shall not long prevail, and is allusive either to the indurance of natural locusts, who come forth in April, and continue only till September, which is five months, or else to the prevailing of the waters of the deluge which came Ex abysso magno, which was 150. days, or five months upon the earth, Gen. 8.3. after which time the waters more and more abated: all which time of these locusts prevailing, as Elizabeth hid her self five months before she shown her self big with child; so did the true professors or sealed ones like the 7000. in Israel who bowed not to Baal.

After their name, origin and power, follows hereafter their shape, which is monstrous, composed of sundry kind of creatures, to express their divers properties: and as they are of sundry kind of orders. In the general then, for the beastly sensuality as they are resembled to beasts, (2 Pet. 2.12.) so in particular, they are resembled to horses or idle well-fed beasts, not appointed for labor but prepared to battle, strong and fierce, noting; 1. Thereby their cruelty and blood-thirsty disposition. 2. To show that as such horses are proud and haughty, so are they. 3. As they are bold rushing forward to battle, so are they bold in their plots, practices and high undertakings, to the very murdering of the greatest Monarchs. 4. As such are well fed and furnished, so are the Romish Clergy, having the most pleasant parts in all lands, well fed, and furnished with all things, by large revenues, donations and daily incomings.

Next, they are said to have on their heads as it were crowns, like unto gold, which Lyra expounds to be Tonsura clericalis, propter quam (says he) homines honorem illis deferunt, so that our very adversaries expound these locusts to be the Antichristian shaven-headed Clergy. Besides their prelates, abbots and such like, their miters are as it were crowns, and for richness, &c. they are also like unto gold consisting most thereof. These crowns likewise show, that they are conquerors (as it were) of the earth wherever they come, and Lord's of the world. And where it is said, not, that they have crowns of gold, but as it were crowns, and like unto gold, this shows how they attain to their earthly grandeur, to wit, by simulate hypocrisy, but no true piety.

Thirdly, it is said that their faces were as the faces of men, to show that they have fa r pretences and reason for them in all their doings, and that they can set a fair face upon matters, and carry very humanely and courteously, through covetousness (as Peter says 2 Pet. 2.3.) with feigned words making Merchandize of souls.

They have hair also like the hair of women, signifying thereby their alluring ways to draw men to their spiritual whoredom, and pleasing their senses, therefore says Ribera the Jesuit, Capilli ergo mulierum significant now solùm eos humanitatem simulaturos esse, sed etiam blanditias muliebribus similes ad hibituros.

Moreover it is said, that their teeth are like the teeth of Lions, to signify either their cruelty against all their opposers (as Lyra expounds) or when they have allured any to be on their side, them they make a prey of, as the Apostle says, under pretence of-long prayers devouring widows houses: so that two things are pointed at in them: by men's faces and women's hair falsi boni simulatio; and by Lions teeth, veri mali occultatio.

Likewise it is said here of them, that they had as it were breast-plates of Iron, whereby (says Beda ) are understood Obdurata contra veritatem praecordia, or as Andreas Caesariensis, says, quae obfirmatam notant duritiem, whereof here we are foretold, that we should not think it strange, when in so clear a light of the Gospel we see them so pertinacious, and so few of them converted to the truth. Others hereby understand their privileges and immunities from secular power, whereby they are armed as it were, and have made themselves strong in all places.

They have also wings, signifying their sedulity, like that of the old Pharisees to make proselytes to themselves, and advance their grandeur and reputation, the sound of whose wings is said to be as the Charets of many horses running to battle, showing thereby that this their sedulity for their own advancement is in all places where they prevail and abound, terrible to the greatest that would oppose them, and threatens nothing less then battle, blood, and utter destruction, as their Massacres both of Princes and people have shown.

They have tails likewise like scorpions, and their sting is in their tail wherewith they hurt and torment men; by which tails of theirs are meant false doctrines, as we see expounded, Isai. 9.15. by which as by venomous stinging (as has been, said) they torment the conscience, so that they hurt more, and more dangerously by their poisonable heresy, and tail, then by their open Lyon-teeth and cruelty.

It is said here in like manner that they have a King over them, showing thereby, 1. That by these, natural locusts are not to be understood, for Solomon tells us, Prov: 30.27. They have no King at all. 2. Showing also that the Government of their head who is over them is Monarchical, as the Pope claims to be.

Next, the true and proper name that this their King has here in Scripture and deserves, is not such as to palliate his wickedness and deceive the simple, he assumes to himself, as Christ's Vicar and Peters Successor, &c. But in Hebrew Abaddon, and in Greek Apollyon, that is, a destroyer, which is set down in these two Languages, to show that the Lord would have him known to be so, both to Jew and Gentile, that they may the better eschew and avoid him and his crafty seduction. He is called then a destroyer, 1. Because by his errors and Idolatry he seeks to destroy the faith and true worship of God. 2. Because thereby he also destroys men's souls, Rev. 18.13. 3. Because by bloody persecution he destroys and makes havoc of the true Church of Christ, and therefore is said to be drunk with the blood of the Saints, Rev. 17.6. 4. He destroys also and makes havoc of men's goods, which by his deceitful indulgences, soul-masses, Canonizations, first-fruits, and such ways whereby all is sellable at Rome, he draws in into his Coffers and Treasury: for all which former respects he is called a destroyer, who in like manner at last shall tend to destruction. And in a word, if we would know from a Cardinal himself, who is this King here so described, Hugo Cardinalis tells us that this King is Antichrist.

From this Verse to the end, is the second part of the Chapter, containing a prediction of the open oppugnation of the Church by Mahomet and his Turks, which is the second denounced woe after the first formerly spoken of, which is said here, v. 12. to be then past, in respect of prediction or description, but not in impletion or real execution. And unto the sixth Angel who denounced this second woe we have here, 1. A commission spoken of by a voice from the four horns of the golden Altar, to the 15. verse. 2. We have the execution of the commission containing a description of the Turkish army from the 15. to the 18. verse. 3. We have the effects that they produce from the 18. to the 20. verse, and 4. We have the causes of these woeful effects and destruction, from the 20. verse to the end.

First then, we have a commission given to this sixth Angel, (for Angels will do nothing without warrant or commission, much more should not men,) which commission is by voice from the four horns of the golden Altar, figuring, 1. That this denounced judgment comes from God as a just Judge, from whom as mercies come to the godly by Christ who is the true Altar, so also judgments come upon the wicked. 2. To declare unto us that this wrath denounced here comes upon men, as v. 20. for the corrupting the true worship of God, which under the Law was performed at the Altar.

This Altar likewise is said to have four horns, signifying the universal power of Christ, Mat. 28.18. and is said to be the golden Altar, whereon sweet incense was offered up; to show the excellency, purity, and perfect innocence of Christ, and that upon Christ, in his name and for his merits and mediation all our prayers should be offered up, and find acceptation. Likewise, this Altar is said to be before God, showing that there our Advocate and Mediator is continually making intercession for us.

Next to the place from whence the commission came, follows the commission it self, which was to loose the four Angels which were bound in the great River Euphrates: by which Angels, Angelical spirits are not to be meant, but wicked men, so called from their mission or sending forth, and Ministry, as God's instruments for punishment of Idolatry and other heinous sins amongst named Christians. These also are called four, not individual persons, as we may see by their great number spoken of hereafter v. 16. but that they should be composed of four Savage Nations, to wit, Saracens, Arabians, Turks and Tartarians; whose binding before their loosing spoken of, shows what raging and cruel beasts they are by nature; like Mastives on band, or other beasts whom men keep on chain. The place likewise where they are said to have been bound before, is the great River Euphrates which is in the East in Asia, and runneth hard by old Babylon; to show that it is from the East part of the world that these rods of God's wrath should arise and come against Christians; on the North and East of which River the Turks and Tartars have their seats, and on the South the Arabians and Saracens.

Followes the execution of the commission, or loosing of these four Angels, with their twofold limitation, 1. Of time, an hour, a day, a month, and a year, that is, 1. Short time, or longer, as the Lord should think fit. Next, this preparing themselves for an hour, a day, a month, and a year, shows their restless disposition, waiting and being prepared at all occasions, and slipping no time short or longer to further their purposes.

The second limitation is of persons whom they are permitted to slay by their bloody cruelty, is the third part of men, to wit, killing their bodies, as the former locusts stinged their conscience.

Followes their huge multitude or number, and 2. Of what sort principally their Army consisteth. First then, their number is huge, as the Turkish Armies use to be, two hundred thousand thousand; a determinate number (says Lyra ) being put for an indeterminate, to signify their numerousnesse. Next they are called horsemen, because indeed the Turkish forces consists specially of such, who are called Timariots, to whom as the great Turk conquers any Land, he gives out more or less to such, who are bound for the same constantly to furnish out more or fewer horsemen according to the Land which is assigned to them: by which policy his army of horsemen still continues full, how many soever be slain, others still being made to succeed in the room.

Followes here the description of the horse and their riders, as John saw them in the vision, having breast-plates of fire and of Jacinct, (which is a stone of a blew sky color) and of brimstone; signifying thereby their cruel, hard-hearted, and fierce disposition, to make utter destruction and desolation where they come, like that of Sodom which was by fire and brimstone, that likewise which is said to come out of their horses mouths signifying the same, who are said in like manner to have heads, as the heads of Lions, thereby signifying their courage against Christians, and their professed cruelty.

Before was their Armor, and manner of fighting or destruction, and here follows their success and prevailing against the third part of men, to wit, by killing.

And the more to denotate the utter destruction and devastation that is made by the Turkish Armies, both before and behind them wherever they come, as it were both by mouth and tail; it is said that their power was not only in their mouth, but in their tail also, and that their tails were like unto Serpents, venemously stinging; to show that wherever they make way by their Lyon-heads before in conquering with the sword, there they establish the poisonable doctrine of Mahomet.

The cause of all which forenamed evils is set down here and in the next verse, whereof the first and main one is Idolatry, whereof notwithstanding, Christians that were spared, and had such sad examples before their eyes of others; yet would not repent: the madness of which Idolaters is set forth, 1. From the nature of these Idols, they are but the works of men's hands, and so what madness is it for a living man to worship a carnal dead stock or stone! 2. From the blindness of Idolaters, who while they think they are worshipping God by them, they are indeed worshipping the Devil, God's greatest enemy, and of their own salvation. 3. From the multitude of these Idols in place of worshipping one only true God, whereof some were of Gold, some of Silver, Brasse, Stone, and Wood, all senseless creatures, and they most senssesse of any who worshipped them, and 4. From the blockishness of such, who can neither see who worships them, nor hear what is desired of them, nor walk one step to help, and therefore much more blind and blockish are all such who worship them.

With which former sin of Idolatry we have here four other which may be called the Cardinal sins of the Roman Church, 1. Their murders and Massacring of the Lord's Saints. 2. Their sorceries, as that of Silvester the second and of many others. 3. Their fornication and uncleanness both of Popes, as John the 10. and 11. Alexander the sixth and others inferiors, and 4. Their thefts, by Simony selling all things at Rome, by indulgences, for soul-masses, offerings at pilgrimages, and the like.

The lessons or application on the ninth Chapter.

V • r. 1. BY the fallen Star we see that the Roman Bishops that have been these many ages, are not apostolick, but apostatick, and that they have no more just cause to glory that they are successors to Peter or the primitive predecessors who indeed were Stars in heaven, or to argue that therefore they are such, then the Pharisees that they sat in Moses Chair, and Jerusalem that it was once a faithful City, or Lucifer that he was once an Angel of light, who is now the Prince of darkness.

2. We see here the right keys that the Pope this fallen Star should claim, which are not the keys of the Kingdom of heaven from which place he is fallen, but the key of the bottomless pit, out of which he hath brought forth ignorance and error to darken the face of the visible Church, and to which place, (as says his Canon law, dist. 40.) though he should lead innumerable souls in companies with himself as the slaves of the Devil to be there tormented, yet let no man presume to say unto him, what doest thou? Because he is to judge all men, but to be judged of none; therefore Anno 1341. says that worshipful Gentleman and famous English Poet Chaucer of them, in his Plow-man's-tale. I trow they have the key of hell. Their Master is of that place Marshall, for there they dressen them to dwell. And with false Lucifer there to fall.

Ver. 2. By the smoke that rose out of the bottomless pit, we may see, whence comes ignorance and all error, to wit, from hell, and Satan which has been a liar from the beginning; and therefore what a good mother do the Papists make of their devotion, when the • make ignorance to be the same, which comes from hell, and is Satan's daughter!

2. We see by how contrary means Christ and Antichrist do advance their Kingdoms; the one by light and knowledge, the other by darkening smoke and ignorance.

3. The woeful estate of the visible Church in common, when popery prevailed, men being detained under such Egyptian darkness, as if Sun and air had been obscured: and therefore how thankful should we be to God who has delivered us therefrom!

Ver. 3. By the coming of the locusts out of the smoke, we see whence the swarm of the many Popish orders proceeded, and that they were the brood of ignorance and blind zeal only.

2. As in them there is allusion to the plague of Egypt, Exo- 10.13. so these were a spiritual plague on the world, and the visible Church.

3. Here, and v. 10. it is said that they h • d power as scorpions to sting with their tails: whereby we see that their working and hurting was not corporal, but by false doctrine poisoning the souls of simple ones: and therefore se • ing the same is as the venomous stinging of a Serpent or scorpion, how careful should we be to eschew the same!

Ver. 4. In greatest persecution, or time of greatest and general defection, we see by this inhibition to the locusts not to hurt any green thing, or the sealed ones, 1. The care that the Lord has of his own elect ever. 2. That Satan also and his instruments their power are ever limited, and 3. That God has ever his own Church, like a little Goshen wherein is light, the 7000. in Israel that bowed not their knee to Baal, and a few secret sealed ones, as we have it here, against whom the very gates of hell shall in no wise prevail; the observing whereof much enableth us to answer that stale objection, where was your Church before Luther? as also assures us, that all who died in the time of popery were not cast away.

2. By their permission to hurt all such who had not the seal of God in their foreheads, we may see the woeful and dangerous estate of such, being obnoxious (through God's casting off all care of them,) to be a prey to Satan and his instruments in the time of common delusion or common destruction, Ezek. 9.4.

Ver. 5. By the power that is given these locusts to torment, we see what popery does by their doctrines of human satisfactions, purgatory, and soul-masses, &c. and that no such false religion can afford true peace, but terror and torment of conscience, especially in death when most need is of comfort.

2. By the limitation of five months, we see that ignorance and error shall not always prevail, but as Gamaliel said, Act. 5.38. What is of men shall come to naught, and every plant that the father hath not planted shall be rooted out.

Ver. 6. Where it is said, that men shall seek death, and sh • ll not find it; we see the woeful estate of the tormented conscience of a simple seduced soul, not knowing the true remedy of a wounded spirit, to wit, like the stung Israelites to look up only on the brazen Serpent, which made these poor souls to do, or bequeath what they would have them, to find ease to their conscience.

Ver. 7, 8, 9. We may see a vive description of the Papal Clergy, numerous as locusts; Well fed; like horses for battle, mighty for earthly possessions, like crowned petty Princes crafty or hypocritical, having a show of men's faces, alluring as by women's hair, by pleasing the senses both of ear and eye by their music, images, and the other outward pomp and glory of their whorish Church; covetous, as with Lions teeth making all sorts their prey, well fortified with immunities as with Iron breast-plates, sedulous as having wings whereby they lift up and advance themselves, and fearful where they prevail, to the greatest who will oppose them, the sound of their wings being as of Charets of many horses running to battle; and having one special mark whereby they may be known, spoken of in all the three verses, to wit, their cruelty and blood-thirstiness, by Lions teeth horses for battle, and their wings like the noise of Charets and horses running to battle.

Ver. 10. We see the practice of crafty seducers, that in venting their false doctrines they usually at first keep up the worst and grossest, as the scorpion hides up the sting till it have fit opportunity to strike at last therewith.

Ver. 11. Here we have one special mark of Antichrist, by which we may know him, to wit, that he is an apostate Church-man, or fallen Star and Angel, pretending Kingly or Monarchical power over all his inferior Clergy, which none does saving the Pope alone.

2. Howsoever he assumes to himself other names and titles, as Peters Successor, and Christ's Vicar on earth; Yet here we have his right name told us by John, that he is Abaddon, Appollyon, a destroyer, and so not his Vicar who is a Savior; and as Paul tells us, like Judas, he is the Son of perdition, 2 Thes. 2.3. and a traitorous enemy under pretence of a friendly Disciple.

3. Seeing he is a destroyer of souls especially, Let all these who follow him expect no better; and if they would have their souls to be saved, let them forsake him, as their deadly enemy, and with God's people come out of Babel.

Ver. 12. After one woe, where he says that two more were yet to come, we see, that God has a storehouse of judgments wherewith to punish the wicked, as he has a storehouse of mercies to bestow upon the godly; and when one judgment will not do the turn, he has more to inflict, as we see in the plagues of Egypt, and threatened, Lev. 26.

Ver, 13. Where it is said, that the voice that John heard was from the four horns of the golden Altar, this teaches us, that the heavenly mysteries and counsel of the Father is revealed to us only through Jesus Christ, and by him who is that true golden Altar. 2. The four horns of this Altar whereby, 1. His universal power is signified, and 2. His being before God, appearing and continually interceding for us, serves greatly for the comfort of the godly against all temptations, and against all their enemies.

Ver. 14. We see by these wicked Angels that were loosed, that the Christian name, and specially the true profession and Church of Christ has many, and many sorts of enemies, open and avowed as these, and secret or undermining, as the former, which should make the true members thereof the more to watch and pray, and by this to be comforted, that notwithstanding of Satan all his might and malice, the gates of hell shall never prevail against her.

2. Where it is said, that they were bound before in the great river Euphrates, we see for our comfort, that the Lord has Satan and his instruments as dogs upon band, to loose them for our sins, and to bind them up again when it pleases him: therefore in all corrections we should with Job look up to him, and to his mighty hand.

Ver. 15. Their time of being loosed, for an hour, a day, a month, and a year, shows in like manner that the set and determinate time of the wicked's insolency and prevailing is appointed by God, short or longer as he thinks fit, and of his people's delivery, as we see in the 70. years of the Captivity, and Israel's being in the Land of Egypt.

2. These wicked Angels, their being prepared for an hour, a day, a month, and a year to kill, that is, at all times to perform their wicked and cruel intents, should teach us always to be in like manner prepared at all times and occasions to pray and perform the duties of our general and particular callings whereto God hath called us, with all diligence and sedulity.

Ver. 16. This huge number of these enemies to Christ and the Christian profession, shows how much Satan prevails in the children of disobedience, and how justly he may be called the Prince of this world, for his prevailing over the most part thereof.

2. That Multitude therefore is no right note of the true Church.

Ver. 17, and 18. Both in the horses, and furniture of the riders with fire and brimstone, denotating most cruel devastation and destruction. In Satan's instruments, we may see his own cruel nature, and that he delights in the perdition of mankind, as he has been a murderer from the beginning; and therefore what little reason men have to be his bond-slaves.

Ver. 20. We see here, by setting down the sin of Idolatry chiefly to have been the cause of this fearful judgment. 1. How odious a sin the same is in God's sight. 2. That the gross Idolatry, and other sins mentioned ver. 21. was and is the true cause, why the Lord stirred up the Turk to be a scourge to Christendom: and therefore how foolishly these wars that were called the holy wars were undertaken, as long as Idolatry the cause thereof, was not repented of and forsaken! so that it maybe said of Christians, their prevailing against the Turks, as Jehu answered Joram when he asked, is it peace? saying, what peace, so long as the whoredoms of thy Mother Jezebel, and her witchcrafts are so many? 2 King. 9.22. even so, what prevailing, as long as the Idolatry of Christians, and specially of that Mother of whoredoms Rome, and her other sins, are so many?

2. Where it is said, that the rest who were not killed by these plagues, yet repented not, &c. We see, 1. The gracious goodness and sparing mercy of God, that at once he punishes not all, who are of a like guiltiness; but punishes some to be examples to others, that thereby they may be forewarned and timely repent. 2. We see the wicked obstinacy of man's heart, that neither threatenings and forewarning by word, nor the visible examples of sharpest punishment inflicted on others the like offenders, can any wise move, or draw to repentance. 3. We see what a strange bewitching sin Idolatry is, that can hardly by any means be forsaken or repented of, and 4. We see how good and gracious the Lord is, who desires no more of the most grievous sinners who provoke him, but that they will repent.

Ver. 21. We see that the murder of the bodies of men is joined with the murder of their souls; and so, that popery is every way cruel, murdering the souls of some by heresy and Idolatry, and the bodies of others for their profession of the truth and verity.

2. As Idolatry ver. 20. is justly called the worshipping of Devils, so it is no marvel that Devillish sorcery was joined therewith; as is evident, both in Popes and Priests,

3. We see that spiritual whoredom and uncleanness has (for the most pa • t) corporal joined therewith, as we may see in popery to have been both in head and members.

4. That the Simony of the Roman Church, their offerings, mortifications for soul-masses, indulgences, pardons and the like, are nothing else but theft; and so, by popery the precepts both of the first and second table are most grossly violate.

FIRST then he is s • id to be an Angel, not created, but that great Angel of the Covenant Christ Jesus, as Primasius and sundry with him acknowledges. Next he is called a mighty Angel, in opposition to the forenamed mighty enemies of his Church; whom by his Almighty power he shall in the end subdue. Thirdly, he is said to come down from heaven, not by local motion, but by the manifestation of his might and power in this great work which he has in hand. Fourthly, he comes down from heaven bringing light with him, whereas Antichrist comes up out of the bottomless pit bringing darkness with him. Fifthly, he is clothed with a cloud, to signify his glory, veiled with our nature, and who is said to dwell in a cloud 1 King. 8.10. and shall come in the clouds at the last day. Sixthly, he has a rainbow on his head, signifying the Covenant of peace which he has made with his Church. As also to assure her, that the deluge of Antichristian ignorance and error, which he was to abate and dry up, should never overflow the earth again. Seventhly, his face was as the Sun, to show that he is that Sun of righteousness who was to bring light, comfort and deliverance to his Church, and by the bright shining of his Gospel was to dispel the former smoke of the bottomless pit. Eighthly, his feet were as pillars of fire, signifying, 1. His stability whom none can overthrow, or where he sets his feet none can remove them. 2. That he was not only to establish his Church, but tread down his enemies. and 3. Not only to tread upon them, as Psal. 110.1. but also to consume them altogether, as it were with fire.

Moreover, the weapon of his Victory is set down, that he had in his hand a little book, by which book is understood the Bible or Holy Scripture, called little 1. Because of the little regard and estimation that many men, and chiefly his enemies has to it, branding it with imperfection and obscurity, &c. 2. Little in comparison of the Popish voluminous decretalls, counsels, legends and such like.

Next, he is said to have this little book in his hand, 1. To show thereby from whom all Scripture doth come, as is clear, 2 Tim. 3.16. 2. That the truth therein he will maintain. 3. That this is the weapon wherewith he is to overcome Antichrist and consume him even with the breath of his mouth, and 4. That his hand or power must concur with this book or Ministry of the Word for conversion of souls.

In like manner, this book is said to be open, to show, 1. That no longer shall it be closed up from God's people in an unknown tongue, and by Popish prohibition kept up from their reading thereof. 2. As also that it shall be plainly preached, and the meaning thereof opened up by the Ministry of the Gospel.

Thereafter the posture of his feet is set down, to wit, that he set his right foot on the Sea, and his left foot on the earth, to show, 1. His power over both, which no created Angel hath. 2. That he is to tread down his enemies wherever they be, and that they shall not be able to fly anywhere, where he shall not reach them. 3. There are two main enemies of his Church that are described hereafter, c. 13. the one whereof comes out of the Sea, the other out of the Earth, both which he shall tread under, who has his right foot on the Sea, and left foot on the earth.

Followes here the right wielding of this weapon, to wit, of the little book, which is, after he had been long silent, as Psal. 50.21. patiently beholding the insolence of his enemies, and sufferings of his Church: he now cries aloud, by the powerful and avowed preaching of the Gospel, so that his voice is no more heard in secret only among his hid and sealed ones, but is proclaimed as it were on the house tops, which (to show how terrible it shall be to Antichrist and his locusts to the shaking of his Kingdom,) is therefore compared to the roaring of a Lyon.

And when he had cried, seven thunders uttered their voices, signifying again the terror from heaven that is to come upon all his enemies; as also, as thunder goes before great rain, foreshowing the terrible tempest of God's judgment that is to come upon them in the pouring out of the seven vials that are set down hereafter.

Followes Johns intention for the benefit of Christ's Church to write what the seven thunders uttered, and Christ's inhibition in the contrary; whereupon the Rhemists, and the Jesuit Ribera, would ground an argument for their unwritten traditions, some things being here revealed to John which he is forbidden to write: but this place affords them no patrocinie. For, 1. Our controversy is, concerning dogmatical points of faith, none whereof are left uncertain to unwritten tradition. 2. He is forbidden only to write these prophetical predictions which the seven thunders uttered in this place, but thereafter more amply they are written in the seven vials that were poured out, whereof these thunders were a denouncing.

After his description who makes the prediction of Antichrists ruin, and who is the principal efficient cause thereof himself follows in the three following verses the prediction and manner thereof it self. The manner whereof is by oath, because of the seeming incrediblenesse of Antichrists overthrow, his Kingdom being so strongly settled, Rev. 18.7. In which oath we have, 1. The ceremony thereof, and 2. The oath it self, and what is sw • rne. The ceremony then is the lifting up of the hand, which is used sometimes by man when he swears to God, or before God, as we see, Gen. 14.22. Sometimes it is ascribed to God, when for confirmation, he swears to man, as Deut. 32.40. and here; to show thereby, that what he speaks with his mouth, he shall assuredly perform with his hand.

Next to the ceremony we have the oath it self, and by whom he swears, to wit, by God allanerly, who is described, 1. From his eternity before and after all time, who lives forever and ever, and whereby he is distinguished both from dead Idols by which Idolat •• s swear, as also from all mortal creatures. 2. From the work of creation of heaven, earth, and sea, and all things that are therein, and whereby both his wisdom, power and goodness does appear, as also his glory, Ps. 19.1.

Next, the thing that is sworn, is, that time should be no longer, to wit, of Antichrists prevailing, nor of the delay of the performance of God's Word both in the promises of deliverance of his Church, and execution of judgments on her enemies.

But in the days of the voice of the seventh Angel, when he begins to sound, the mystery of God should be finished, that is, the full deliverance of Christ's Church, and final confusion of her enemies should be accomplished, which is called a mystery, because the world understands it not, nor will they believe the same, wh • ch mysterry is said to have been declared to his servants the Prophets, as we may see, Dan 12.1, 2. and Mat. 3.18, &c.

Followes in the person of John the type of all true Pastors by whom the ruin of Antichrist shall be accomplished, whose calling is first set down to be specially from God, as ministerially from his Church, for none such run unsent, therefore says John, I heard a voice from heaven. Next, that whereto he is called, is to go and take the little • ook that is open in the Angels hand, showing thereby that, that which is concredit committed and commanded to all faithful Pastors to preach unto their people by God, is only that truth and doctrine which is in holy Scripture.

Here Johns ready obedience is set down to the heavenly calling; which wheresoever it is ei • her to office or grace effectually, it begets a ready obedience. Next as John went, so he sought the book from him who had it, to show whoever they be who would enter into that holy function, they should seek the open book, that is, the sanctified understanding thereof from Jesus Christ, and this, two manner of ways, both by pains, and prayer. Unto which seeking of it by John from the Angel is subjoined, 1. His concession or grant the • eof. 2. His direction how to do therewith, and 2. His prediction or warning of him what should be the effects thereof.

First then, we see that readily he grants it unto him, saying, take it.

2. His direction is, to eat it up, or devour it wholly; by which eating it up, is meant, 1. The studying of it diligently with such affection thereto, and holy appetite or greediness, as hungry men have toward meat. 2. To have no part thereof unknown to them, but to be furnished with the knowledge of the whole that the man of God thereby may be perfectly furnished unto every good work. 3. That they should apply it, as meat to themselves first, and make it their own by meditation and practice.

3. He warns him of the effects thereof, or what it should be unto him, to wit, (as v. 10. he found it,) Psal. 19.10. and 119.103. sweet in his mouth as honey, in the study and meditation thereof, but which made his belly bitter, 1. Because let down in the soul, and applied for mortification of our corruption, it proves bitter to flesh and blood, as a wholesome potion is, which is taken for expelling vicious humors. 2. Because as a bitter thing in the stomach cannot rest till it be cast up again, so (as Jeremy tells us, c. 20 9.) the Word of God cannot be contained in the breasts or bowels of faithful and zealous Pastors, but it must like fire burst out, as v 11. and be disgorged by them, and 3. It made his belly bitter, showing that bitter persecution should ensue upon the preaching of the truth, as we see in the next Chapter.

This impossibility to God's faithful servants who are called thereto, to contain themselves from publishing the word of truth upon all hazard, is declared here, in the person of John; and as many Peoples, and Nations, and Tongues, and Kings, were seduced by Antichrist, and drawn from that truth which was at fi • st de • ivered to the Saints, so that these faithful teachers, the true successors of the Apostles, should again prophesy or preach the same truth to them for their conversion, and coming out of Babel.

Lessons or Application, on the tenth Chapter.

Ver. 1. THe Gospel and Church of Christ has mighty enemies, such as c. 18. are Princes and the great men of the earth, Psal. 2. yet here is her comfort, that she has a mighty Angel, even that great Angel of the Covenant, Christ Jesus, the Almighty God for her, to deliver her, and confound her enemies, in the hight of her pride, for as is said, Rev 18.8. Strong is the Lord God that judgeth them.

2. By this mighty Angels coming from heaven, we see whence and whereby shall be the ruin of Antichrist, to wit, not from the earth or the arm of flesh, but from heaven, and the heavenly power of the Word of God, which is that breath of Christ's mouth that shall consume that man of sin, and that sound of the trumpet that shall bring down Jericho.

3. He comes clothed with a cloud, (as Moses because of the shining of his face covered it with a veil,) to show the manner of his manifestation to his Church in his Word and Sacraments, and that her knowledge of him on earth is but obscure and only in part.

4. By the rainbow on his head we see, that as the dove returned to Noah's Ark with the Olive Leafe in her mouth, so he comes to his Church with peace, and the assurance of the Covenant thereof, and so shall he come in like manner to every humbled soul.

5. His face is said to be as the Sun, whereby we see th • t as Antichrist comes with darkness and the smoke of error: so on the contrary • hrist comes ever with light and brightness of truth. Long also to see that face.

6. His feet as pillars of fire, to tread down and consume his enemies, serve as a just and dreadful terror to his foes, but as a sweet and singular comfort to his elect ones, who are here trode upon by them, and cruelly used.

Ver. 2. The weapon tha • Christ here is to use against Antichrist, we see is the little book, which Eph. 6. is called the sword of the Spirit: it is this therefore, for that end, which all faithful Pastors should diligently wield.

2. It is called little; whereby we see, by that which the enemies of Christ think little of, and despise, as Goliath did David and his sling; for their greater confusion, and his own greater glory, the Lord gives them the overthro • O let none then think little of God's holy Word!

3. This book is said to be open then; now we see that ignorance of any is inexcusable: also this is to show us that the holy Scripture in all things needful to salvation is not obscure, like a cla • ped or sealed book, as the Papists affirm; but open, clear and manifest, and therefore should be read by God's people and perused.

4. We see still how opposite the practice of Antichrist is unto Christ: the one comes with the book of holy Scripture closed up from God's people in an unknown tongue and under inhibitions to read the same; but the other comes with this book open, recommending to all, the searching of the Scriptures, and to arm themselves with the sword of the Spirit.

5. By the setting of his right foot on the Sea, and his left on the Land, is shown his dominion over all, and that nowhere can his enemies escape: which serves to the great comfort of the godly, and warning of his enemies, by speedy conversion to him to fly only from his wrath to come, Matth. 3.7, 8.

Ver. 3. By his crying with a loud voice, we see that the Word of God's truth will not ever be suppressed and borne down in silence, but at last will burst forth openly in power and boldness, as the light of the Sun after an Eclipse or a dark over-clouding.

2. When he cried, then seven thunders also uttered their voices: whereby we see when God begins to work any great work, all creatures in their kind concur, and offer him rheir service, as we see, Gen. 6. and 19. Exo. 10.22. Josh. 10 11. and Judge. 5.20.

Ver. 4. Johns inhibition to write what the seven thunders uttered, according as he intended, shows, that our good intentions should be no warrant to our actions, or will-worship, but God's command and direction.

Ver. 5, 6. The oath of God concerning Antichrist his prevailing no longer, serves not only for confirming the faith of the godly herein, but shows the Folly of all his emissaries, the Frogs or Jesuits c. 16. bestirring themselves so busily by all means to recover the ample dominion, and luster of that Kingdom of darkness which it had before.

2. By the example of this Angels swearing, we see, against the Anabaptists, that oaths are lawful, being circumstantiate, a •• made according to the conditions set down, J • r. 4.2.

3. He swears by God only who made all the creatures, therefore so should we, and by no creature whatsoever.

Ver. 7. The full and merciful reward of the godly, and the final and just punishment of the wicked at the resurrection, is here called a mystery We see then as mysteries has their own time to be made manifest, even so to the comfort of the godly and terror of the wicked, a day is coming when the glory and happy estate of the godly who are despised and afflicted here shall appear, and the woeful and wretched estate of the wicked shall be seen, who triumph here, and insult over th m.

Ver. 8. By this voice which John heard, bidding him go, and take the little book which was i • the Angels hand, we see that none without a calling from God, evident to their own conscience, ought to enter into the function of the holy Ministry, as we see Heb. 5.4. and Rom. 10.14.

Ver. 9. By Johns ready obedience here, all such who have the forenamed calling are taught the like, that as they should not run before they be sent, so when they are sent, they should not repine.

2. By his seeking the little book from the Angel, Pastors who are called, and obey, as is said, are taught by earnest prayer to seek the sanctified and saving knowledge of Go • s Word from Christ, who only has the • ye salve, and that key of opening the understanding; that so being taught of God, they may be the fitter teachers of men.

3. The Angels ready grant is a great encouragement to prayer, and seeking of spiritual things especially.

4. By eating up the book, Pastors aye likewise taught, with earnest prayer to join also diligent study and pains: and as by eating, the stomach is furnished with meat for nourishment of the body; even so b • study and meditation to furnish and fill their mind with old store and new out of both Testaments, for nourishment of the souls of God's people concredit to their charge.

Ver. 10. The sweetness of the book being eaten up, as honey to the mouth, shows the spiritual and right taste which the godly have, whereby God's Word relishes so unto them, whereas the wicked like those who are dead, have no taste at all, or else are like those who are in a deadly fever, to whose distempered taste that which is sweet seems to be bitter.

2. Whereas it made his belly bitter (where the greatest filthiness and gross corruption of the body lies.) we see that it is no marvel, that, that which is sweet to the spiritual taste, that by woe king on our corruption to mortify the same, it be bitter to flesh and blood, or the unregenerate part of man, whereof the godly consist so long as they are here, as well as of the regenerate, Rom 7.23.

Ver. 11. By Johns Prophecying again before many people's, &c. we see in his person the end wherefore God calls Pastors, and fits them with gifts, as also the end of their own fitting of themselves, (as has been said) by prayer, study and meditation, all is, to shine unto others by preaching of God's Word to all sorts, and thereby to seek how many by their talent they may gain unto Christ.

HEre then 1. There is a Command given to John to rise and measure the Temple of God, the altar and worshippers therein; implying thereby a purpose in God to have his Church built again and reformed: and therefore allusion is here made to Ezek. 40. where the Lord promising to re-edify the Temple and City of Jerusalem, represents to Ezekiel in a vision, a man with a reed in his hand measuring the same.

First then, we have the measuring instrument, which is called a reed, sound and straight, as all the Doctrine of God's Word is; which reed is like unto a rod, Jer 10.16. which indeed as Moses rod, destroyed the rods of the Egyptian sorcerers that were turned to Serpents: even so doth God's Word all contrary errors, and as ( Moses rod in his hand,) so in the mouth of faithful Pastors it works many other great wonders. Rupe • tus also says that it is called a rod, quia ut virga castigat etiam peccantes, 1 Cor. 4.21 and which serves also not only for sharp correction, but sweet consolation; therefore says David, Psal. 23.4. Thy rod and staff does comfort me.

This rod is said to be given to John, showing thereby that, that which God has given and appointed to his servants for reforma • ion of his Church and the ruin of Antichrist. As also for discerning the true Church from the false, is not the writs nor voice of men, but the written Word of God, and voice of Jesus Christ, or breath of his mouth; as also the power, dexterity, and success of the using of this reed or rod is likewise God's gift.

N • xt to the furnishing of John with a fit instrument for the work, follows the Angels commission to him. By which Angel is meant the Lord Jesus, as we may see by his speech ver. 3. whose posture is set down to be standing, as having now risen after his long suffering patience to begin that work of reformation which should be for the ruin of Antichrist, and comfort of his Church. And as he shows that himself is risen and on foot; so he bids John arise, that is, cheerfully address himself to the work. Leaving, and laying aside all things that may be an impediment, for cursed is he that does the work of the Lord negligently.

As also showing hereby that all such who would rightly measure of the Temple of God, and discern it from the Synagogue of Satan, they must raise up their minds higher then earthly minds do, not to look upon the external pomp and glory of the world, which we see the whore has, Rev. 17. and to look to that only whereby the true Church is known, chap. 12.1. being the Kings daughter who is all glorious within.

That which he is commanded to measure is, 1. The Temple of God, not meaning thereby any material Temple, such as was that of Solomon's, but by allusion thereto, the true Church of sound and holy Professors: therefore says the Jesuit Ribera, in eo ecclesiam intelligit, cujus illud fuit figura, as the same is also so called, 2 Cor. 6.16. and Eph. 2.21. Next he is commanded to measure the Altar, whereby is meant the Churches worship, Heb. 7.13. as is explained in the next words, which worship of God's people under the Law, (whereto he alludeth) was by sacrifices which were offered unto the Lord allanerlie, showing hereby whatever religious worship is given to any other, is not done by these that are the true Church.

What it is also to measure the Temple and Altar, the Jesuit Ri • era tells us saying, jubetur metiri templum, &c. quod est numerare quasi & secernere electissima ecclesiae membra qua non sunt tradenda Antichristo, nec ejus ministris.

Here follows what John is forbidden to measure, but to leave out, and not to account the same any part of the true Church, and this is the court which is without the Temple, whereby is meant, says Ribera, profana ecclesia pars, or that company of idolatrous worshippers, as were the Gentiles of old, and who notwithstanding that they claim the title of the true Church, yet are not the same, but the Church of Antichrist; therefore says Ribera, for they are given to the Gentiles, hoc est, Antichristo & ejus ministris, quoniam Antichristi exercitus vere gentilium hominum erit, non Deum vere adorantium; and who shall tread underfoot the holy City forty two months, that is, during the time of Antichrists prevailing shall oppress, persecute, and bear down the true Church of Christ, that she shall be like the seven thousand true worshippers that were in Israel, the time of idolatry prevailing under Ahab and Jezebel: therefore says the Jesuit Ribera, calcandam esse dicit ecclesiam ab Antichristo & ejus comitibus, id est, vexandam, opprimendam, possidendam.

The time of this prevailing of Antichrist and his followers is called here forty two months, and in the next verse one thousand two hundred and sixty days, which is three years and a half, which Daniel calls, Dan. 12. time, time, and half a time, allusion being here made to Elijah's lurking (with the hidden Prophets, and seven thousand true worshippers) during the time of Ahab's and Jesabels rage, and of the three years and a halfs famine that was in Israel. And to the tyranny of Anthiochus Epiphanes, who for the space of time, times, and half a time, as Daniel speaks, Dan. 12.25. removed the daily sacrifice offered to the true God, and set up in the room thereof the abomination of desolation in the place where it ought not.

Here is set down how God's Church (called the holy City trampled underfoot & persecuted,) was notwithstanding entertained in the light and life of God by a hid & powerful dispensation of grace through the Ministry of a few, called therefore here two witnesses, who are said to be clothed in sackcloth, showing thereby, 1. That their preaching should be for humbling and mortification, wherein they should be exemplary themselves. And 2. That it should be with much affliction and heaviness; sackcloth being worn in sad times, as 2 King. 6.30. 3. Mourning for idolatry and sins prevailing. And 4. For the Church her troubles, The time of whose Prophecying (which is their witnessing) is set down by days, whose number makes up the forenamed forty two months, and is a definite number set down for an indefinite, showing thereby. 1. That the Church of God's Elect all the time of Antichrists prevailing shall not want some few faithful Teachers, although (as Isa. 30.20.) removed to a corner, that each eye could not see them, as were the Prophets hid by Obadiah. And 2. That this prevailing of Antichrist is limited, by years, months and days, as the prevailing of the waters of the deluge was limited, Israel's bondage or being in Egypt, and the captivity in Babylon.

Here is interlaced a short description of their Ministry, wherein we have, 1. The excellency thereof in the benefits that come thereby to the godly, ver. 4. And 2. The power thereof in these effects of their preaching towards the wicked. First, then in the general, they are the happy instruments of the conveying grace and salvation unto men's souls, and in particular they are called, 1. Two olives, alluding to that of Zech. 4.11. where this same is spoken of Zerubabel and Jehoshuah the rebuilders of the Temple after the captivity, and figuring thereby, 1. That by their Ministry the oil of grace should be conveyed • o men's souls, whereby the soul is made cheerful, and the face thereof as it were to shine. 2. That as the olive is a sign of peace, so their Ministry is a Ministry not only of grace, but peace.

Next, they are called two candlesticks, alluding to Exod. 37.17. showing thereby that they hold out the light of truth, for which they are called, Mat. 5.14. the light of the world, and for their stability and constancy in the truth even unto death, as ver. 7. they are said to stand, or to be standing candlesticks, before the God of the earth, signifying thereby, 1. Their fidelity in the discharge of their Ministry, as in the presence of God, before whom they stand. 2. That there is no hurt or wrong done to them on earth: but the God of the earth, as well as of heaven, before whom they stand, sees the same, and will in his own time certainly revenge it. For he sees what is done on earth, as well as what is done in heaven, and his power over both, and all that are therein. 3. That the Antichrist seemed to sway all on earth, as ch. 13.16. yet God hath the supreme and over-ruling power thereof.

Here is set down the power of their Ministry in the effects thereof towards the wicked, where we see that what has been said before of the most excellent of the Prophets literally, is applied unto them spiritually; as 1. That fire shall come out of their mouth which shall devour their enemies (2 King. 1.10.) alluding to Elijah who brought fire from heaven which devoured his enemies, or else to that which is spoken by the Lord to Jeremy, (chap. 5.14.) where he says, behold I will make my words in thy mouth fire, and this people wood, and it shall devour them; and which place we see is a clear exposition of this.

Next by allusion to 1 King. 17.2. it is said that they have power to shut heaven, that it rain not in the days of their prophesy. As also by allusion to Exod. 7.17. and the fact of Moses, it is said that they have power to turn water into blood, and to smite the earth, as he did Egypt, with all plagues as oft as they will, which always (as has been said) is to be understood of their spiritual power, so that the meaning is, that the Lord shall work no less powerfully with his servants, whom he shall send to restore his true worship, and to deliver his people frō that bondage and place, which v. 8. is spiritually called Egypt, and from gross idolatry, then he did aforetime by Moses and Elijah when they wrought such miracles; as the Apostle says 2 Cor. 10.6. they having in all readiness to revenge all disobedience. Neither must we think, where it is said, that power is given them to smite the earth with plagues as oft as they will; that God's servants have a will (especially for their private revenge or hurt they receive) that the earth be smitten with plagues: but this is to show in what credit and favor they are with the Lord who only can do these things, howsoever they are clothed in sackcloth as it were, and are despised of men, and how near to heart the Lord takes their injuries, that for the same, and the contempt of his Word in their persons, plagues do come on a land.

Follows here Antichrist his persecution by bloody cruelty of the true Preachers of God's Word, when specially in the time of his prevailing he has smelled them out, as he did John Huss, and Jerome of Prague, with Savanarola and others; chiefly the Waldenses, against whom, Anno 1209. that bloody persecution was raised by command of Pope Innocent the third, and sending forth the Earl of Montferrat as General of that expedition, wherein were many thousands of Martyrs slain, without any regard of sex or age, by fire and sword, and other sorts of death, as may be read at large in Paulus Aemilius his sixth book, de rebus gestis Francorum, & Jacobus Thuanus in the sixth book also of his History, ad annum 1550. and who therefore chap. 9.1. as he is called the fallen star to whom was given the key of the bottomless pit, and ver. 11. the Angel of the bottomless pit; so here for his devilish cruelty specially, he is called the beast that ascendeth out of the bottomless pit, and who is at more length hereafter described, chap. 13.11.

Of this savage and cruel beast it is said, that when the witnesses has finished their testimony, (as the Apostle Paul being near his time to suffer, said, he had finished his course,) then he shall make war against them, showing thereby his armor and manner of fighting against them not to be spiritual, as by the sword of the Spirit, but to be carnal, to wit, by bloodshed, fire and faggot, wherein what shall be his success is set down, that he shall overcome them in their persons, but not in their cause, and whose bloody cruelty shall never cease till he have killed them, doing so to them as he did to their head.

Besides which Antichristian cruelty in killing them, here is shewn their barbarous inhumanity everywhere through the bounds of Antichrists jurisdiction, denying them the favor of Christian burial, which they do to all such whom they excommunicate as heretics, also by casting them into rivers, as at the massacre of Paris, or burning them to ashes, or raising up their bones again, as they did John Wickleffs.

The place where this is done is called the great City, as chap. 17.10. Therefore says Ribera on chap 17.5. ebria dicitur, non tantum propter sanguinem in ea fusum, sed etiam propter sanguinem qui ejus jussu & potestate in aliis urbibus effusus est, nam hunc etiam ipsa fudit, See also his words on chap. 18.24. cited hereafter, whereby is meant the whole Roman jurisdiction or bounds thereof. 1. Compared therefore not only to a City, as Sodom, but for amplitude, to a kingdom, as Egypt. 2. The 9. verse also makes this more clear, wherein it is said, that people's, and kindreds, and tongues and nations shall see their bodies that lie in the street of this great City, showing thereby that a City within walls must not be understood, but such ample bounds and jurisdiction of a City, wherein are people's, kindreds, tongues, and nations; as we hereafter called the waters whereon the whore sits, chap. 17.15. Which great City is here spiritually called Sodom, for her alike sins with Sodom, as are set down by Ezek. 16.49. specially filthy and unnatural lust, wherein Rome so abounds, as besides the practice and allowance of public Stews, their Poet Mantuan says, Roma est jam tota lupanar, and another, Roma quid est amor est, quem dat praeposterus ordo, Roma mares, noli dicere plura, scio. But specially thus says their famous Petrarcha, writing to his friend being at Rome, p. 803. ecce jam oculis vides jam manibus palpas qualis est Babylon illa novissima, ferveus aestuans, obscena, &c. — Ubi quicquid impudicitiae, effraenataeque libidinis audisti vel legisti, quicquid denique impietatis & morum pessimorum sparsim habet aut habuit orbis terra, totum istic cumulatim videas.

The same City is likewise called spiritually Egypt. 1. For her gross idolatry, which says their own Cassander, is come to that height, quae vel à paganis suis simalachris exhiberi conjuevit, and that iis magis fidant quàm Christo (says thei • Polydor Virgil, speaking of images.) 2. For her cruelty to the people of God, the bodies of some, and the souls of others, keeping them in a spiritual bondage of ignorance, error and superstition.

It is also added (spiritually called Sodom and Egypt ) to be a key of the whole allegory, (which the Reader is diligently to remark) whereby the holy Ghost would intimate • (besides the forenamed sins of these places,) that whatsoever in these visions is anywhere exhibit or spoken of the plagues of Egypt, or destruction of Sodom, all that is spiritually or mystically to be expounded; seeing that Rome, or the Papacy, the subject of all these plagues, is spiritual or mystical Sodom and Egypt: now there fall out sundry passages concerning the Egyptian plagues, in the description of the Trumpets, chap. 8, 7, 8. and 12. as also concerning the destruction of Sodom in the judgment of the whore and beast, Rev. 18.8.22, 23. and 19 20. the meaning whereof by allusion to Egypt and Sodom, is to be opened by this key.

And for cruelty likewise, and blood thirstiness, it is said where Christ was crucified, by way of circumloquution, not meaning the place, for that was Jerusalem, but having a respect to the power and authority whereby he was put to death, which was that of the Roman jurisdiction, by Roman Laws, by a Roman Judge, and a Roman kind of death; also, because by their gross impieties, (as witnesses their own Petrarch. l. 1. Epistol. rerum Senilium ) in Rome they crucify him over again; and that Jerusalem is not properly to be taken Ribera affirms.

See Ribera on c. 17.5. and his words set down on that place hereafter.

Here is set down the wicked rejoicing of the earthly minded sort upon the killing of the Lord's witnesses, their making merry, as we have it, Nehem. 9.19. in token of their joy sending gifts one to another, which how true this is in Popery; their ringing of Bells, their singing Te Deum, &c. in public processions, after their Massacres, at that of Paris and elsewhere, and their murdering of Christ's Martyrs, with the Popes sending of congratulations to persecuting Princes, and consecrated swords, &c. all these do clearly verefie.

The reason of which their rejoicing is set down to be, because these two Prophets tormented them, to wit, by the Word of God that was like fire coming out of their mouths, and thundered against their idolatry, and other sins, so that as it is said of Stephens hearers, Act. 7.34. so may it be said of them, that they were cut to the heart, and therefore were glad that they were rid out of the way.

Here follows after the killing the former witnesses, how to the comfort of his Church and disappointment of his enemies, the Lord within a short while, as three days and a half, or to three years and a half, shall raise up others in their room, not by a bodily resurrection of the same men, but of others of the same spirit, as the Baptist came in the power and spirit of Elias, Luk. 1.17. or as Elisha succeeding Elijah having his spirit doubled on him. Who standing on their feet, that i • , stoutly and constantly setting themselves against Antichrist, shall shake and ruin his Kingdom more then the former, (as Hus prophesied of Luther, ) and shall greatly afright all Antichrists followers.

These words have either a relation to these who were killed, or else to these whom God raised in their places: if to the first, then after the killing of their bodies is shewn here the blessed estate of their souls, which upon God's calling of them himself, ascended up to heaven, as their Head and Savior after he was crucified, and his body lay three days in the grave, rose again gloriously, and ascended to heaven in a cloud, in the view of all who beheld him, Act. 1.9. being so (like these his servants) out of the reach of anymore suffering by his enemies.

If the relation be to these whom God raised in their places, then hereby their heavenly calling is to be understood to such a high and eminent a work, as the reforming and reedifying of God's Temple and Worship, and ruin of Antichrist. Which heavenly calling to such a work, is no less glorious then if they were seen to ascend to heaven in a cloud; and which by the wonderful effects thereof, their very enemies should be forced to acknowledge, as if they saw the, same with their eyes, and as the Centurion by what he saw, was forced to confess that Christ was the Son of God, Mat. 27.54.

Follows here the success of their Minstery, whom God raised in the place of his killed witnesses, to wit, a great shaking of the kingdom of Antichrist, as by an earthquake, whereby the tenth part of the City, to wit, mystical Babylon (hereafter described) fell, as we have the farther progress of the fall thereof, after a greater concussion set down, chap. 16.18, 19. till at last, chap. 18.2. (like the Walls of Jericho at the last blast of the trumpets of rams horns) the same totally falls down.

Which earthquake and fall produces a twofold effect; the one upon obstinate Papists, no better then judgment and spiritual death; but upon others conversion to the truth: as the word is a savor of death to some, and of life to others: and these being affrighted by the fear of God and his judgments on others, are said to give glory to the God of heaven, 1. By confessing their sin of their former idolatry and error, as we have, Josh. 7.19. these wor • s so taken, and Rev. 16.9. 2. Acknowledging God's punishment of the obstinate sort mentioned. 2 Thes. 2.10, 11. to be just. 3. By praising God for their own escape. And 4. In all things giving glory only to God, which before, in the time of their ignorance, and error, they gave to the creature.

Follows now at last the third and last woe which upon Antichrist his discovery and overthrow, and conversion of such who are elected, shall quickly thereafter come upon the earthly minded sort, as we have it, chap. 8.13. and which woe fallout upon the seventh Angels sounding; denouncing the day of the general judgment, after which Christ Jesus only shall reign, and take unto him his great power, which till then was not so manifested, and at what time (as ver. 18.) the dead shall be judged both good and bad, and each one of them get a reward according to their works. Then also (as v. 19.) God's Church shall be clearly seen what they are, which is not so here, and Christ their head in like manner; when as the wicked may then expect nothing, but the storm of his wrath. This is set down partly by declaration, ver. 15. and 19. and partly by way of thanksgiving of the twenty four Elders, v. 16, 17, and 18.

The first part of the declaration is by gr ••• voices in heaven, by voices in the plural, 1. Showing there • y it is not the declaration of one, but of man • agreeing in one. 2. These voices are in heaven, or heavenly voices, therefore cannot fail. And 3. They are great voices, because declaring great matters, to wit, Christ's assuming to himself, and manifesting his full power and dominion over all, the judging of the dead, the rewarding of the godly, and destroying the wicked.

The matter or sum of their declaration is, that the kingdoms of this world, wherein Satan did reign before as a Prince, and the Vicar of his power, having all the world following him, as chap. 13.8, 16. are now become the Kingdoms of our Lord (say they) and of his Christ; not by any new title or property which he had not before, but by way of manifestation to all, so that hereafter they shall not be usurped as they were formerly by such who reigned in and over them, but Christ Jesus shall be only King, and he shall reign forever and ever. See 2 Pet. 3.13.

Follows the twenty four Elders thanksgiving: of whom it is said. 1. (Which sat before God on their seats) denotating thereby two things. First, their resting from their labors, as we have it, chap. 14.13. being pilgrims, and warfaring men before. Next, their honor and dignity whereunto now they are advanced, of servants who stood before, now to sit before God. 2. We have their humble gesture of adoration, as we see before, chap: 4.10. and 5.14. falling on their faces and worshipping God.

In this their do ••• logy. 1. They say, we give thee thanks, to wit, because as God gets the glory, so they only reap the good of the Lord's coming to judgment at the last day, and from thenceforth of his reigning forever. For then is the accomplishment of their reward in mercy both to soul and body, while as the devils & wicked shall thereafter be tormented forever. 3. That which they ascribe unto him, and whereby he is described, is omnipotency and eternity (as we find before, chap. 7.12. &c.) both which is for the great comfort of his own elect; as also that, for which they give him thanks, is (as has been said) that he has, 1. Taken to him his great power, by manifesting the same, and his dominion over all.

2. And as the Nations, (called before, v. 2. Gentiles) that is, the wicked and idolatrous, as they were angry causelessly at the godly, and specially at God's faithful witnesses killing them, as also at the happy success of the Gospel (as we have hereafter chap. 16.10.) so (say they) thy wrath is come, to wit, on them, and from which now they were not able to flee or escape.

3. Also the time of the dead, that is, of these who were so in their bodies (this being the lot both of good and bad) that they should be judged, to wit, by thee who art the righteous judge of the whole world, Gen. 18.25. either by the judgment of mercy, as the godly are; or of Justice, as the wicked, Rom. 6.23.

4. They thank him, for the merciful rewarding of his servants, whom they distinguish into two sorts, Prophets and Saints, that is, Pastors and people: where we see, as good Pastors go before their people in sound doctrine and a holy life, so they precede them also in this remuneration. 2. They describe them from that heavenly grace of God's fear, wherewith they were endued. And 3. From, their twofold condition, small and great: whereby, 1. All are comprehended, And 2. Both the equity and bounty of the Judge is signified.

5. Next, they thank him for his work of justice upon the wicked (upon whom he is thereby glorified, as he is by his work of mercy towards the godly) who are described here from their cruelty and destroying the earth, that is, the godly when they were on the earth: and therefore the equity of the Lord's judgment towards them, is hereby expressed, that as they did destroy, they shall be destroyed; the same measure being measured to them, which they measured to others.

Last of all it is said, that the Temple of God was opened in heaven, and there was seen in it the Ark of the Testament: by which Temple th • Church is to be understood, now in heaven in her triumphant • state, and in the midst of her, Psal 46.5. (as he was seen before, chap 1.13.) is Christ Jesus represented by the Ark of the testimony or mercy-seat, signifying hereby, that then God's Church and children with Christ their head in glory, shall be seen what they are, and what is their dignity, how basely soever they are here thought of by the wicked on earth. And when this is clearly seen, even by the wicked who persecuted, and despised them; their portion shall be dreadful terror many ways, like sudden lightnings, self-accusations of their guilty consciences (that never dying worm) like voices, God's accursing; like a fearful thunder; fear and trembling, like earthquake; and the storm of God's mighty wrath, which like hail shall light upon them, and bear them down to hell.

Lessons or application on the eleventh Chapter.

Ver. 1. JOhn being employed to measure the Temple, has a reed given him; which teaches us, that God ever fits and furnishes those, whom for any work he does employ; as we see in Bezaleel and Aholiab, the Apostles, Act. 2. and others.

2. By this employment, we may see, that the visible Church may so err, and the public worship therein be so corrupt, as there is need of examination, and a due reformation.

3. By the reed given to John for m • asuring, we are taught, that the only rule whereby this ought to be performed, is the written word of God, as the pattern in the mount, Isa. 8.20. Gal. 1.8.

4. The Temple and Altar, with the Worshippers therein, are joined together; to show us, that the true Church, and a true manner of worship, goes ever together, squared according to the Word; and by the true worship and worshippers, the true Church is known: so that hereby easily it may be answered to that question, who is the true Church? to wit, where the right Altar is, or worship, framed according to the pattern shewn in the Mount, and agreeable to the reed of God's Word: there is the Temple, and the true worshippers therein.

5. Where John is bidden, arise, and measure the Temple &c. we see that those who would be reformers of abuses in the Church should have a calling thereto, and then cheerfully and with courage against all impediments should go about the same.

6. In all this speech, where allusion is to the Old Testament, Moses and the Prophets (as has been shewn in the explication,) this teaches us how in their writings (for understanding other places of Scripture) we should be exercised, and to expound Scripture by Scripture.

Ver. 2. By leaving out of the Court which is without the Temple, we see that the true Church is little in comparison of the false and Antichristian, as the Temple and worshippers therein are (who were the Priests only,) in comparison of the Court, and the people who worshipped there; and therefore that multitude is no right no • e of the true Church.

2. We see that things are far otherwise in God's account (who discerns best) then they are in man's; and therefore that to his judgment, as it is revealed in his word, we should conform ourselves, Psal. 73.17.

3. Popish idolatry and Gentilism we see counted all one, (where he says that the Court is given to the Gentiles,) because of alike grossness, and alike excusing; both which their own Cassander affirms, (Cass. consult. art. de imag.) of the first, saying, that the adoring of images was come to that heighth, as never such idolatry was at amongst the very Pagans; and of the other, neither is that excuse to be thought of any worth (says he) which is by some nowadays pretended; that this worship is not given to images themselves, but to them whom they represent, for this excuse (says he) was likewise made by Pagans to color their idolatry.

4. By their treading down the holy city, we see that idolatry has ever joined with it cruelty against true worshippers, as we see in Ahab's time, and herein Antichrists practice, who in so far as he advances the one, he bears down the other.

5. That this treading down shall be but only forty two months, serveth to comfort the Church of God; that the pressure of the godly, and the prevailing of Antichrist is but for a short and a limited time, which more then the seventy years captivity in Babylon, the enemies cannot exceed.

Ver. 3. By the two witnesses only, we see the paucity of faithful Pastors during the time of Antichrists prevailing, and yet by them, (as by the P • ophets in Ahab's time that were hid by Obadiah ) how the Lord preserved a Church to himself (like the seven thousand in Israel ) within the bowels of Antichristian usurpation.

2. By their clothing in sackcloth, we see the sad and afflicted estate of the servants o • God during the time of Antichrists bearing sway, and which is ever to be expected where idolatry and error prevaileth. Yet this is their comfort, that they are the Lord's witnesses, therefore called here (my two witnesses,) who as he owns them to be his, will avenge their quarrel, and at last, as Isa. 61.4. for their spirit of heaviness, will give them the garment of gladness.

3. By these two witnesses only, who begin this great work of Antichrists opposition and discovery, we learn that God's greatest works have but small beginnings, as Elijah's cloud was, and are done but by a few and weak instruments, (like Gideon's few ones) that in the work, the finger of God may be seen, and the glory thereof be only his own.

Ver. 4 By these stiles of two olive trees, and two candlesticks that are given to them, we see the excellent worth of faithful Pastors, and the great profit of grace and light that comes by them to the Church of God.

2. Where it is said, that they stand before God; this teaches such, both to carry in all things as in the sight of God, as also that they standing before him, he sees the wrongs that are done to them, and has his eyes upon them, watching over them for their good.

3. Whereas he is called the God of the earth, and as is said, Job 41.11. that all whatsoever is under the heaven is his we see; 1. That Satan's usurped claim thereto is false, Mat. 4.9. and Luke 4.6. 2. That all earthly powers, how great soever are subject to him, and he above all to be feared. And 3. That whatever we have here on earth, we hold it of him, and should be thankful to him for the same.

Ver. 5. By comparing the Word of God in the mouths of his servants to fire, for devouring of their enemies, we see the divers operation of the Word of God: towards the godly it is a curing word, and the savor of life unto life 3 but towards the wicked it is a killing word, and the favor of death unto death.

2. Whereas it is said, if any man hurt them, thus must he be killed; we see that one way or other, in soul or body, spiritually, or corporally, the enemies of God's servants even in this life shall be punished.

Ver. 6. By the power that is said to be given them to shut heaven, &c. we see the great power and prerogative that is given to God's faithful Pastors, far surpassing the temporal power of any earthly Monarch; for to them are given the keys of the Kingdom of heaven.

2. Where it is said, that they have power also to smite the earth with plagues, we see what it is chiefly that brings the plagues of God upon any nation or part of the earth, to wit, the contempt of God's Word, and persecutiug the preachers and professors of Christ.

Ver. 7. Where it is said, that the beasts shall make war against the two witnesses, overcome, and kill them; we see that sometimes God permits the wicked to prevail so far against his dearest servants, as to kill them, which notwithstanding is for his glory, their honor, and his Churches good ever.

2. We see that as the Church was first founded as it were by blood, and thereafter propagated, it is no marvel that the restoring and reformation thereof be so in like manner.

3. All faithful Pastors (and Professors likewise) may see here what they may expect, where Papal power prevaileth.

4. Where it is said, that this was done to them when they had finished their testimony; We see that as long as God has anything to do with his servants, their most mighty and cruel enemies cannot prevail over a hair of their head, till their hour come, as did their Masters.

Ver. 8. Whereas the great city is called spiritually Sodom and Egypt, &c. We see like manners make places, or persons to have like names given them, and may expect like judgments, Isa. 1.10. Rev. 2.20.

2. It is said likewise, where also our Lord was crucified; to show unto us, as was done to the head by the wicked, and old Roman jurisdiction which was imperial, may be likewise expected by the members from the wicked still, and the new Roman jurisdiction which is Papal.

Ver. 9. It is said, that they shall not suffer the dead bodies of the two killed witnesses to be put into graves; to teach us, the monstrous and most barbarous inhumanity of the enemies to the truth and brood of Antichrist, extending their cruelty beyond death, to the dead bodies of the Lord's servants, as may be yet seen in sundry places where Popery prevails.

Ver. 10. By their rejoicing over the slain witnesses, we see that the wicked rejoice at that which should be to them rather the cause of mourning, and which shall bring mourning to them in the end.

2. We see that the Word of God which comforts the godly, and is sweeter to them then the honey, or the honey-comb, is a word which torments the wicked, as we see Act. 7.54. and as the devils professed of Christ, that he came to torment them before the time.

Ver. 11. By the reviving of these witnesses in the persons of others, we see that God, who can of stones raise up children to Abraham, shall never want these who shall courageously (notwithstanding of what has been done to their predecessors) bear witness to his truth.

2. By the Spirit of life from God which entered into them, we see from whence their reviving, courage and constancy comes, to wit, from God and his Spirit, and therefore (as Gamaliel said, Act. 5.38.) they who withstand, do but sight against God.

3. Where it is said that great fear fell on them that saw them; we see a strange and speedy change, that their enemies who before were so rejoicing and merry at their killing, are now so terrified at the reviving; which teaches us, that the rejoicing of the wicked in sin is but short, but suddenly and unawares, sorrow, sadness and terror, like that of Belshazzar, comes upon them, which shall last forever.

4. Where it is said, that the spirit of life came from God; we may learn when ever we would be quickened in our souls, or comforted let us seek from God his Spirit, who is only able to do the same.

Ver. 12. By these witnesses their ascending (upon God's calling of them) to heaven in a cloud, we may see what these who are God's faithful servants on earth may expect, when God calls them out of this life; to wit, a joyful ascending of their souls to heaven after death, and of soul and body at the last day.

2. It is said, that their enemies beheld them, as ( Psal. 23.5.) David says, that the Lord prepared a table for him in the sight of his enemies: which shows unto us; that the sight of the Lord's preferment of the godly so highly, whom they despised and persecuted, shall be a great addition to the torment of their wicked enemies, as Josephs was to Potiphar, and Mordecai's unto proud Haman.

Ver. 13. By the earthquake, and fall of the tenth part of the great City, which ensued upon the reviving of the two witnesses, we see the great power of the Word of God, and happy success thereof, to the shaking of Antichrists kingdom, and procuring the fall of the same.

2. Where the tenth part of the City only falleth at first, which thereafter totally falleth, chap. 18.2. we see that Antichrists kingdom, and that mystical Babel, shall not totally be ruined at first; but as it rose by degrees, so it shall fall, and the water whereon the whore sits shall be dried up piece and piece, ch. 16.12. therefore it is said, that that man of sin shall be consumed with the breath of the Lord's mouth at first, (which is a lingering disease) till he be at last quite abolished by the brightness of his coming.

3. By some being slain in the earthquake, and others only affrighted, who gave glory to God, we see again, how diversely God's Word and judgments work upon men; upon some to their conversion and turning, and upon others only to their conviction and terrifying.

Ver. 14. Where it is said, that the third or last woe comes quickly; we are taught, that although the Lord be slow to wrath, or beginning, ye when once his anger is kindled, (as in plaguing Egypt ) he is swift in execution.

Ver. 15. It is said here at the last day, the kingdoms of this world are become Christ's, and he shall reign forever: where we see that howsoever Christ be not acknowledged King over all here, as he should be, and (as Psal. 2.2.) that Kings of the earth set themselves together against the Lord, and his anointed, and as chap. 17.13. give their power to the beast, as his horns to make war against the lamb; yet the day comes, when none shall be seen to be King over all, and to reign only forever, having all made subject to him, but the Lord Jesus.

Ver. 16, 17. For which assuming to himself his great power, and universal dominion, the twenty four Elders in a humble manner (as has been shewn before) of prostration and adoration, give unto him thanks, as for a thing wherein they have interest, showing thereby unto us, that all the parts of Christ's Kingly office, both now which he exercises, and shall do hereafter, affords benefit and comfort to his own Elect; for which they shall praise him here, and hereafter forever in the heavens.

2. It is said, that these twenty four Elders, they sat before God, as before they had walked before God. If therefore we would in like manner sit before God in Heaven; let us with Abraham, Gen. 17.1. walk before God on earth.

Ver. 18. We see here where it is said, that the Nations were angry, and now God's wrath was come, the just judgment of God against the wicked, who as they were angry at God's servants, and in their unjust wrath destroyed them, so God kyths his anger at them, and in his just wrath destroys them.

2. It is said, that the time is come of the dead, that they should be judged: where we see, 1. That after death comes judgment, though the wicked think little on either. 2. That after the particular judgment of the soul, there shall be a general judgment both of the soul and body, which lay dead in the grave, and then shall rise again and compeir (united with the soul) before Christ's tribunal. 3. That the time of this judgment comes quickly, as is said v. 14. and ch. 22.12. howsoever the wicked put the same far off.

3. At this time it is said, that God will give reward unto his servants; which teaches us, 1. That godliness, or the service of God shall not want its reward, nor (as Satan answered concerning Joh ) shall the godly fear him for naught, Joh 1.9. 2. That this reward is not to be expected in this life, till the time that the dead be judged, and then they shall fully receive it. 3. It shall be God's free gift unto them, as we have, Rom. 6.2. ration pacti, non facti.

4. These who are to get this reward, as they are called, God's servants, and Saints, so also, these that fear his Name; showing thereby both what a Jewel the fear of God is, and that without it we can neither serve God, or be Saints here, or in glory hereafter.

5. This reward is given both to small and great: which shows unto us, for our great encouragement, what a bountiful Master we serve, who without respect of persons, liberally rewardeth all, and what a rich storehouse he has, who gives to everyone abundantly, although they obey his call, and come at the eleventh hour of the day.

Ver. 19. By the opening of the Temple in heaven, whereby the clear manifestation of the Church is meant, what she is and her true members, how ever and anon on earth they are despised and set at naught, as their head Christ was before them, Isa. 53.3. yet hereby they may be comforted, that in heaven what is their glory and dignity shall be seen; and as the Kings daughter is here glorious only within, Psal. 45.13. so she shall be there glorious also without, that it may be truly said of her, as Cant. 4.7. Christ says of his Spouse, Thou art all fair my love, there is no spot in thee.

FIrst then John sets down the quality of this vision, that it was a wonderful one; therefore he says, I saw a wonder in heaven: yea, there appeared (says he) a great wonder: and indeed no marvel that he calls it so; to see such a weak woman, and such a strong enemy, so mighty and monstrous, yet not to prevail against her, especially she being in her weakest estate, in the pains of her birth.

The thing then which he sees, is a woman, whereby is understood the Church of Christ: for so does both a Pope expound, ( Greg. moral. 34. c. 7.) and the Jesuit Ribera confess, saying, mulier ergo ecclesiam significat: and not the whole visible Church in common; but the true Church, or Elect number, who followed not Antichrist, as v. 8. for so likewise confesses the same Jesuit, saying, Dici quidem haec de ecclesiâ non tamen pro omnibus membris, sed pro electioribus; which is therefore said to be in heaven, quod altitudinem dignitatis & sanctitatis ecclesiae indicat (says he,) & propterea in coelo videtur, quia conversatio ejus in coelis est.

She is also compared to a woman, which is usual to God's Spi • it so to do in Scripture: sometime to a virgin, 2 Cor. 11.2. sometime to a bride espoused, Rev. 19.7. and sometime to a wife, as Eph. 5.25. She is then called a woman, 1. To show, as the woman had her first being and beginning from man, so has she from Christ. 2. A woman is the weaker vessel, so is she of herself. 3. The love of a woman is to her husband alone, so is the love of the chaste Spouse of Christ. 4 By company with her husband she is fruitful, so is the Church. 5. All her welfare stands in the provident care, protection and love of her husband, so does the Churches. 6. The husband pays the wives debts, so has Christ paid hers: herein notwithstanding is a great difference between her and other women (wherein she is like the mother of Christ her head,) that she is both a virgin, and yet a fruitful mother.

Next, she is said to be clothed with the sun, so that although she be weak, yet she is very glorious; by which sun is meant that sun of righteousness, Mal. 4.2. the Lord Jesus and his righteousness, whom she has put on, as Gal. 3.27. and who is as a garment to her, tegendo, ornando, & protegendo, wherewith she is not only said to be covered, but (as the original 〈 in non-Latin alphabet 〉 has) she is covered round about, and wrapped therein as it were, so that no part of her is naked: and as she is clothed with Christ and his righteousness in justification before God, so he being also made to her sanctification she is clothed also thereby before the world.

Thirdly, she is said also to have the Moon under her feet, whereby the world is meant, which is ever subject to changes, and so she has it not (as many have it) in her heart, but by a holy contempt thereof (using it only for her supportation and maintenance, as if she used it not) she tramples it under her feet.

And if we will hear a great Pope his Exposition conform hereunto, Gregory 34. moral. c. 7. says thus, In sole vero illustratio veritatis, in luna autem, quae menstruis suppletionibus deficit, mutabilitas temporalitatis accipitur. Sancta autem ecclesia, quia superni luminis splendore protegitur, quasi sole vestitur; quia vero cuncta temporalia despicit, lunam sub pedibus premit, which Exposition (says Ribera) est omnium expositorum explanatio.

Fourthly, upon her head she has a Crown of twelve stars, not of gold decked with precious stones, as the great whore is decked, chap. 17.4. or the Popes triple Crown is, but with stars which Christ is said to hold in his hand, chap. 1.16. as his servants to do his will; but are on her head, as her Crown and Ornament, by which twelve stars, is to be understood the doctrine of the twelve Apostles, her constancy in the profession whereof is her Crown and glory: to this also assents the forenamed Ribera, saying, Duodecim stellae, duodecim Apostoli sunt, qui tenebras hujus seculi splendore doctrinae & vita suae illustrarunt.

Here we have what a woman she is, mulier, quae faecundatur à Christo, & virgo quae incorrupta perseverat in Christo (as one says well,) who is said to cry as women do in travelling, by fervent and earnest prayer (to wit) as also by painful and powerful preaching of her teachers, therefore it is said, that she cried travelling in birth, whereof the Apostles words are an Exposition, saying, Gal. 4 19. My little children of whom I travel again in pain, till Christ be formed in you. Wherefore it is subjoined, and she was pained, to be delivered; children not being brought forth to Christ by the new birth without both fervent prayer, and painful preaching of Pastors, therefore says Andreas Caesariensis, cruciari dicimus ecclesiam secundum singulos eorum, qui ex aqua & spiritu regenerantur, donec formetur Christus in eis, ut ait Apostolus. Gal. 4 Likewise says Ribera, cruciabatur ut parcret, id est, vehementer affligebatur causa pariendi; & hoc propterea dicit, quia eo tempore magna erit falsorum doctorum & precursorum Antichristi copia, & multi potentesque ecclesiae & catholicae veritatis religionisque oppugnatores.

Sundry Popish interpreters who would have by this woman the Virgin- Mary to be understood, as she is commonly so painted, here they stick, and are hereby convinced in the contrary by their own confession, that the Virgin- Mary in bringing forth Christ, cried not travailing, nor was pained to be delivered.

Follows here the description of Satan, the Churches arch-enemy whom John sees as another wonder in heaven, not that Satan who is cast down from thence has any footing or reentry there, but John speaks of these things as they were represented to him in a heavenly vision, and to show what ever troubles by Satan's malice fall's out against Christ's Church on earth, is first foreseen in heaven, and moderated by the God thereof.

The name that Satan here gets is, (amongst many others which he receives in Scripture,) a great red dragon, and 1. He is called a dragon, first because he is an old serpent as he is called, v. 9. and as dragons are, next, for his sharpness of sight at • ribu ed to such spying and watching all occasions and adv • ntages. 2. He is called a great dragon for his great power and might, for which also he is called a lyon. 3. He is called a red dragon, for his fiery fury and bloody cruelty. He is also said to have seven heads and ten horns, to show. 1. What an ugly and dreadful monster he is. 2. His seven heads. 1. Signifies his manifold slights and great craftiness, as also. 2. His many associates called by the Apostle, Eph. 6.12. Principalities and powers the rulers of the darkness of this world, and spiritua l wickedness in high places. 3. By his ten horns are figured the multitude of his external agents, who have great worldly power, and serve him as horns to push and hurt the godly, as we see expounded. c. 17.12. 4 On his heads there are seven crowns, thereby signifying. 1. That he is a great Prince, called therefore the Prince of the air, and God of this world, who has many under his dominion, in whom he rules, and over whom he reigns mightily. 2. Signifying his many victories, that he has gotten over Adams post • ity, since that first victory that he got over himself in Paradise.

After his descrip • ion follows his assault. 1. O the pastors called here the stars of heaven, for the reasons before specified, c. 8.10 & 9 1. Wherein he shows his craftiness, that prevailing over them, he may the better and sooner prev • il over others, as it is said, the shepherd being smitten, the sheep may be dispersed. Of these then it is said, that his tail drew the third part of them, and cast • hem to the earth, that is, from shining in the Church by the heavenly doctrine of the truth and a holy life, to erroneous doctrine, and an earthly disposition to affect earthly honor and riches, as we see under Antichrist for hoc manifestism dicit r de tempore Antichristi (says Ribera on these words) And this he does not with head and horns, that is, by might, but by his tail, that is, by slight, cauda enim assentatio notatur. 1. Alluring them with honor and riches. 2. As a dragon or serpent stings with the tail and infuses their venom thereby: so he by stinging them with the infusing in their hearts both of pride and avarice. 3. By the tail likewise we see, Isa. 9.15. false doctrine is meant, so that as pride and avarice is infused in their heart, so in like manner the poison of false doctrine, especially such as may best conduce for the furthering of both these.

Next, as he watched Christ after his birth by Herod to destroy him, so here it is shown how he watches his mystical members, to destroy them in like manner, after their new birth, as it were in the cradle, and to blast them in the bud of grace, before they come to flower or fruit, for the effectuating whereof, as it is said, as the woman was ready to be delivered, so in like manner to show his readiness to destroy her child as soon as it was borne, he is said to stand before the woman, and that there should be no escape.

Follows here her birth, and his disappointment, with her child's both preservation and preferment. First, then it is said that she brought forth a child, and not children. 1. According to the ordinary custom of the birth of women, who for the most part bring forth but one at a birth. 2. To show the paucity of the elect, and true children of the Church, in comparison of them who perish. 3. Their unity in Christ all making up but one body, having one father, one faith, one baptism, and one spirit whereby they are quickened, &c. and therefore this word, one man-child is collectively to be understood, for many, but of one disposition; as we have all Israel called the Lord's first-borne, and Matth. 22. That there was one that wanted the wedding garment, & 4. to show that as of this one, so may it be judged of all, concerning the dragons purpose of devouring.

Next, This child is called a man-child, for spiritual strength and masculine cou • age, for the truth, and against temptations, therefore says Andreas Cesariensis, masculus autem filius ecclesia populus est voluptatibus indomitus.

T • irdly, it is said that he was to rule the Nations with a rod of iron, which indeed first and principally is competent to Christ, but by him, and in a secondary respect is ascribed unto all the elect, who are Kings and Priests, and shall at last judge the world or nations, and subdue their enemies: which exposition to be true, Christ's own words confirm, Revel. 1.27. Where he says, to him who overcomes will I give power over the nations, and he shall rule them with a rod of iron. &c. Thus also do Ambrose, Haymo & Ausbertus expound these words, and of late Ribera, saying, per hac indicari dicimus, quosuam intelligere debeamus in filio masculo, • uem mutier poperi, nempe electos, qui simul cum • hristo judicabunt nations, & damnabunt punientque Christi adversar • os

Lastly, the advancement of this child is set down, saying he was caught up unto God and to his throne, which is to be understood either of the Church her estate here, separated to God from the rest of the world by a heavenly disposition, and being surely p • otected by him; • r else of that happy condition of the godly hereafter, after all the troubl • s and t • mptations, & watchings of Satan to have them destroyed or ended, according as our Savior speaks, Rev. 3.21. saying, To him that overcomes will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne.

After the woman's delivery, is here set down her flight into the wilderness, the time of her lurking therein, and the Lord's care of her, and providence toward her all that while. Allusion being still herein to the Old-Testament; to show that it is no new thing that befalls the godly now when they are persecuted and made to fly for a time, to desert places and lu • k, for the same has befallen to the Saints before, as we see in the example of Elias, 1 Ki. 17.1. & others in his time, who was forced to fly to the wilderness & lurk, and where God provided both a place and food for him, and the rest of his true Prophets, and whereunto in this place the allusion is made: upon which words Blasius Viega the Jesuit, writing, says thus, that by the woman flying into the wilderness, is signified, that so great shall be the persecution of Antichrist against the Church, that for flying and eschewing the same (says he) she shall depart into solitary places, that so she may lu • k and hide herself, the whole time of the reign of Antichrist: the very same says also Ribera, in these words, magnitudo igitu • persecutionum Antichristi praenunciatur, quarum timore magna pars fidelium ad deserta confugiet, so that, as the Rhemists themselves confess, in their annotations on, 2 Thes. 2.3. The public intercourse of the faithful is like (say they) to cease, and the communion of Christians shall only be in heart, and their worship private.

2. As for the time of her lurking there, it is, during the prevailing of Antichrist, spoken of before, c. 11.2, 3. And alluding to the time of Elias lurking. All which time the Lord's care of her, and providence for her, should be such, as both a place should be provided for her, as was for Elijah, when he rem • ined by the brook Cherith, and thereafter with the widow of Zarephath, as also food, as was lik • wise provided for Elijah, by the ravens first, and th • t widow next: and where it is said, they shall feed her, loquitur (says Ribera) de praedicatoribus veritatis, qui eum ill • s qui fugient, versabuntur in solitudine, & eos Verbo Dei poscent.

Followes here, after Satan's former disappointment, a new conflict, so • ostless is he in his malice, and shall be to the worlds end; which, whereas it is said that it was in heaven, is to be understood (as before, v 3.) that this shows only, that it was by way of a heavenly vision that John saw this. Next, we have the parties that fought, to wit, Michael and his Angels on the one side, and the dragon and his angels on the oath • , according to that enmity proclaimed at first in Paradise, Gen. 3.15. By Michael, which is by interpretation, who like God, Christ being understood, who is indeed the vive likeness of the Father, and the engraven character of his image, and is so called likewise, Dan 10 13. Whose Angels are either his holy Angels, or rather faithful pastors, frequently so called, as we see, Rev. 2. & 3. Yea all the godly, as v. 11. who are militant here, and of a heavenly disposition. As on the other part, the dragons angels are either wicked spirits, or rather heretical teachers, and such fallen stars as he drew down from heaven, from whence he fell himself, yea all his other wicked crew.

Followes the event, or Satan and his angels their foil. 1. Negatively, that he prevailed not, nor was there found place anymore in heaven. 2. Positively, that he and his angels were cast out into the earth, whose names and chief action is likewise set down, to wit, the great dragon, the Devil, that old serpent, and Satan, who deceives the world first then it is said that he prevailed not, nor was there place found anymore in heaven for him, this being spoken after the manner of those who being overcome in battle flee out of the field, and have no more place or footing there. 2. From heaven he is cast into the earth, that is, he gets a great downfall, or, there • as no place anymore found in heaven, that is, to hinder that heavenly work of grace, wrought by the Ministry of the Gospel, which brings men thither, but was cast out into the earth, that is, to the earthly sort to tyrannize over them, as Ribera expounds, and may be seen, v. 12.

Next, his names are set down. 1. A dragon for cruelty, as has been said, and a great dragon for power. 2. He is called a serpent for subtlety, insinuation and venomous stinging, as he proved to our first parents, and as his locusts, c. 9. are like him. So also he is called that old serpent. 1. Because he is habituated in wickedness, and therefore they are the liker him who are so. 2. Because of his long experience, whereby he is skillful in all subtlety (as many wicked are) and therefore the more to be adverted. 3. He is called the devil 〈 in non-Latin alphabet 〉 from his accusing. 1. God to man, as to Eve. 2. Man to God, as Job, v. 10.3. Man to man falsely, by unjust accus • tions, or lying calumnies, and 4. Man to his own conscience to drive to despair, as he did Judas. 5. He is called Satan, that is, an adversary, to wit, to God's glory and man's good.

Lastly, his special action wherefrom he is described, is, the deceiving the whole woe ld wherein we have. 1. His subtlety of deceiving, called, 2 Thes. 2.9, 10. Deceive • bleness of unrighteousness and strong delusion. 2. The large extent or efficacy thereof, deceiving the whole world, which is to be understood with that exception that is made, c. 13.8. to wit, of the elect; the deceiving of all which, others so called, John 17.9. 2 Cor. 4.3. is by making them look in a false glass whether of things intellectual by error of mind, or things moral by practice of life, to make them sin so against God.

Followes the solemn thanksgiving, as it were the sounding of the victory, which ensues upon Satan's foil and dejection, which is with a loud voice, to show how far the same was to be heard, even over all parts wherein the true Word of God, which Satan sought to hinder, should be preached, the sum whereof is comprehended in this song, wherein we have three things ascribed to God. 1. As the whole Gospel teaches, the only praise of salvation, contrary to Antichristian doctrine that ascribes any part thereof to others. 2. Strength, both in all those whom he saves, for their enabling to all holy duties, and overcoming their spiritual enemies, as also for all those, to their defense and preservation. 3. A kingdom, wherein the power of his Christ is made manifest, both by ruling and reigning in his own elect or Church, and in overruling and subduing of his and their enemies, suitable unto which is the reason that is subjoined, concerning the subduing of him who is the enemy both of God's kingdom, and man's salvation, who is called here of new (according to his former name Satan) the accuser of the brethren, that is, of all faithful Christians, who are brethren, and so should be amongst themselves in love and charity, as they are children of one God and Father in advancement and dignity, and of whom these who sing this song speak accordingly, saying, Our God, in common, as speaking of the brethren; they say likewise, Our Brethren in communion. In which act in like manner of Satan's accusing the brethren, we have. 1. His malice, accusing being intended for condemning and destruction. 2. The restlessness of his malice, that he did this, day and night before God, so that, as he is malicious, so he is restlessly malicious, therefore no truce nor intermission is to be expected either from himself or his wicked just uments, who herein are like him. 3. The disappointment of his malice and his own overthrow is set down, for he is not only cast out, as v. 9. and rejected with all his accusations, but as here, he is cast down also and dejected into the earth to roar and rage a while here, and shall be shortly with all his angels and agents to hells fire hereafter.

Followes here, after Michael and his Angels victory, that is Christ's and his followers or mystical members, (called also brethren) their victory, the means whereby they overcame the dragon and his angels, to wit, negatively, it was not by their own strength, but positively here it is said. 1. It was by the blood of the Lamb, that is, primely and principally by faith in the blood of Christ. 2. By the Word of God, adhering to the truth thereof only, and of the promises of God therein contained; which word is called the word of the Testimony, because of their avowed profession and confession thereof, and v 17. it is called the word of Christ's Testimony, because he is the object thereof. 3. Their overcoming was by constant perseverance, and patient suffering for the truth even to the death, not preferring thereto their dearest lives, as we see Paul professes of himself, Act. 20.24.

Followes here. 1. Upon the ground of the former victory an exhortation to the heavens, and the dwellers therein, to rejoice: by whom are meant either the glorious Angels, and glorified spirits of the godly in heaven; or by the heaven is meant the true Church of Christ, and by the dwellers therein, the true members thereof so called, as has been said before. 1. Because of her dignity in opposition to the earth. 2. Her origin and graces from it. 3. Her disposition suitable to it, and 4. Her inheritance at last in it.

Next, there is a denunciation of a woe to the inhabitants of the earth, and of the sea, in these two comprehending the world, or thereby meaning the earthly and worldly minded sort. The reason of which woe is set down, because the devil being as before, vanquished and cast down, is here said to be come down to them having great wrath: the reason whereof it given, because he knoweth that he hath but a short time, to wit, to rage and range through the world like a rearing lyon, seeking whom he may devour, otherwise his time shall be for all eternity in hells fire forever.

Here is set down unto us, Satan his incessant and restless malice, which neither his forenamed disappointment, present foil and overthrow, nor fear of future destruction, can move to desist, but on the contrary obstinately he persists in persecuting the Church.

To whom were given two wings of a great Eagle (says the text) that thereby, (as we have it, v. 6.) she might flee into the wilderness, &c. From the face of the serpent. By which wings are meant, all the ways and means of evasion which God out of his care for his Church provides for her safety and protection in the day of trouble, which are called wings of an Eagle rather then any other bird, and of a great or st ong Eagle, to show. 1. What good persecution does to the Church, to wit, as the waters heaved up the Ark, or as is said, Isa. 40.31. That they that wait upon the Lord, (like Eagles) shall renew their strength, they shall mount up with wings as Eagles, and run, and not be weary: even so persecution makes the Church mount up the higher by prayer, and frequency with fervency thereof, unto God, who is the God of her salvation, and as an Eagle that has his strength renned not to weary therein, so that the words of Isaiah may be an exposition of these in this place. 2. As persecution drives her nearer to God, so she rests not nor relies upon any means that God appoints for her safety or deliverance: but as the Eagle soars with his wings the highest of any bird above the earth, looking to the sun; even so doth she above all earthly helps or means, putting her confidence only in him, who is the sun of righteousness, on whom she looks by faith.

The exposition of the rest of this verse we have it, v. 6. only here it is said, that she might fly from the face of the serpent: not that hereby he knew not where she was, but by flying into such places where she lurked, she eschewed so (like the hid Prophets by Obadiah, ) his open fury and persecution, which otherwise she had not so escaped.

The application of which double flight of the woman by the red dragons persecution of her into the wilderness, to the history of the Church is this: when the apostolical and primitive Christian Church with great pains, as a woman in childbirth, and under great persecution of the heathen emperors, had at last brought forth a man child, that is, (taking the word collectively, one for many,) a number of Christian professors of spiritual strength, and masculine courage; then Satan shortly thereafter assaulted the Church by heretics, which like fallen stars whom he drew with his tail and cast to the earth, sought to pester the Church by damnable heresies, and so to destroy the same; wherein he so prevailed, (especially by the Arian heresy, that made the Christian world to sob under it, and wonder that it was turned Arian ) that through the prevailing thereof, and the sharp persecution of Arian Roman Emperors that patronized the same, the true and orthodox professors were forced to lurk in caves and dens and such like places, like the woman fled to the wilderness, or the times of Elijah's flight from Ahab, as Athanasius witnesses at large in his book, ad solitariam vitam agents.

Thereafter when that cloud was scattered and overpast, and that Michael and his Angels, or Christ by his faithful and orthodox servants had fought by their learned writings and painful preachings, and thereby had overcome the dragon and his heretical angels, and as it were, cast them to the earth. Then of new upon the prevailing of Popery which ensued thereafter, the dragon again began his persecution of the Church, and the elect number of such who adhering to the word could not be deceived: and as he had formerly done in the prevailing of Arianism against Christ's person, so now again in the prevailing of Popery against Christ's offices, he drives them through the sharpness of bloody persecution, like the woman to fly into the wilderness, and so to disappear, except a few (like the two witnesses, c. 11.) whom God in every age raised up, as, v. 11. To bear testimony to the truth, and not to love their lives even unto death, as the book of Martyrs, and that called Catalogus testium veritatis doth show us. And thus did the people of God lurk in Babel, and places of Popish jurisdiction, but not being of Babel, till the time of the Lord's evocation, c 18.4.

Followes here, after the woman's flight into the wildernerss; what the dragon does, and for what end. 1. Then he casts out water out of his mouth as a flood after her. 2. His end or intention thereby is that he may cause her to be carried away of the flood, first then by these waters or flood that he casts out of his mouth after her to be carried away thereby, may be understood. 1. The many false aspersions lies, and slanders which he raised against her, as he did against the primitive Christians to sink or drown them in a gulf of reproaches, against which they were forced to write apologies to the heathen Emperors, and therefore this flood of waters is said to come out of his mouth 2. Hereby may also be understood the many grossest heresies and errors of Popery, which as at a flood gate issued forth boldly and abundantly (and of some whereof they are now ashamed,) when once Popery so prevailed universally in power, that none durst control the same, as we s • e, c. 13. 17. & 17. 13. And which flood of heresies in like manner is suitably said to come out of the mouth of the dragon, the mouth being the instrument of the venting of such. 3. By water and floods of water, usually in scripture is understood trouble and persecution: therefore says Ribera. In aqua consentiunt expositores persecutionem significari, which for the violence thereof is said to be like a flood, which caries all with it which it finds in its way, and is said to come out of the mouth of the dragon, because by suggestion he commands the wicked so to do, and stirs them up thereto (as says Ribera ) all which is for this end, to destroy the true Church of Christ and members thereof, which is called here, the carrying her away.

But here is Satan's disappointment, that the evil which he intended by this flood against the true Church, either for her disgrace or destruction, the same falls upon his own earthly ones, who as heaven to earth, are still in opposition to the true Church, and who are said to help the woman, not intentionally, but ex eventu, by a ready receiving in her mouth and swallowing it up greedily what came out of his mouth, hearkening to his lies, believing his errors; and yielding to his suggestions, and all this, to their own endless destruction, for otherwise it is not to be thought, that the dragon and these his earthly ones would be so opposite and divided against themselves, that whom the one would hurt, the other would help of purpose.

Some also by this flood of water cast out after the woman, understand that inundation, which especially overflowed Italy of the barbarous Goths and Vandalls, in the dragons intention set forth to drown and destroy the woman, or Church of Christ, but which far contrary to his intention lighted upon the earthly sort.

Here still we have set down, the implacable malice of Satan, and his restless attempts against the Church of Christ. 1. Then we have his making of open war. 2. The motive thereof, to wit his anger against the woman. 3. The party against whom he goes to make war, to wit, the remnant of the woman's seed, and 4. Their description. 1. From keeping God's commandments; and 2. Their having the Testimony of Jesus Christ. These then are 1. Called the seed of the woman, having relation to her description v. 2. As a woman with child, or a mother, as indeed she is, Gal 4.19, • 6. Semper parturiens, ever bringing forth children to Christ her • eavenly husband, by the immortal seed of the word principally, which is the seed of God; but who are likewise called her seed, because they are conceived in her womb, brought forth by her pains, nourished on her breasts, and that in the whole work of regeneration or the new man, she is a coworker with God, her part being the Ministry, and his part the efficacy.

They are likewise described. 1. From keeping the commandments of God, not the traditions or doctrines of men: and the • e they keep in affection, profession and practice, by a serious and evangelical observation, in sincerity of a holy endeavor more and more, and having respect to all God's commandments, to keep them with David, even to the end.

Next, they are described from having the Testimony of Jesus Christ, by which is meant, either the Gospel which they believe, as well as they keep God's law, both which must be done by a true Christian, which Gospel is expressly so called, Reve. 1.2. and 2 Tim. 1.8. Or else, by their keeping of God's commandments, the Testimony of Jesus Christ signifies his witnessing to their conscience, and others that see their godly conversation, that they are the children of God, Rom. 8.16. And thus, either or both ways it may be said, that they have the Testimony of Jesus Christ.

Lessons or Application on the twelfth Chapter.

Ver. 1. WHere John says, there appeared a great wonder in heaven, this shows us that God's works for his Church, and against her enemies are most part wonderful, as we see in this chapter, and as we see they we • e for Israel in Egypt, and in their delivery from thence, so also in the book of Joshua, Judges, Esther, and elsewhere.

2. In the comparing the Church to a woman, we see that of herself she is but weak, but strong is he who owns her.

3. By her description, we see that all her decking and ornaments are heavenly and spiritual, and therefore not like the whores busking, c. 17. From the earth and earthly.

4. More particularly she is clothed with the Sun, therefore herewith we should be likewise clothed, to make us glorious before God, and acceptable.

5. She has the Moon under her feet, which teaches all her true members in like manner to tread upon the world in affection, and never to let it have place, neither in heart nor head.

6. It is first said that she was clothed with the Sun, and then that she trod on the Moon, to show us that we will never despise the world, till we put on Christ, and know the excellency of Christ, and of heavenly things.

7. She has a crown of stars on her head, which shows what is her most glorious ornament, and how contrary she is to the Roman Church who has the Moon on her head, being glorious with worldly pomp, but puts the stars under her feet, suppressing the holy Scriptures in an unknown tongue, and prohibiting people to read the same, and subjecting the authority and sense thereof to her power and pleasure.

Ver. 2. It is said that the woman was with child; whereby we see that the Church of Christ is a fruitful mother, and as she is fruitful, so must all her true members be in like manner.

2. We see that she is the common parent of all God's children, Gal. 4.26. So that he who has not the Church to be his Mother, has not God to be his Father: therefore the godly, v. 16. are called her seed: what duty and love then children should do or carry to their dearest Parents, let her children do and carry to her in like manner.

3. When she is most in pains and under persecution, then is she most fruitful, God so over-ruling Satan's malice, and making all things work for her good.

4. When pained to be delivered, then she cries: even so when we are any way pained or in distress, let us ever with God's Saints, before us, cry unto the Lord.

Ver. 3. By the description of the dragon, we see what a mighty enemy the Church has, fiery and fierce, with many heads and horns, much craft and great power, and who has had many victories: And therefore how watchful we should be and frequent in prayer; and how woeful in like manner should be our condition, if the Almighty were not on our side.

2. We see who is the prime author of all cruelty and bloodshed, specially against the Church of God, even the red dragon; and consequently what all wicked persecutors & plotters are against the godly, though never so great monarchs; but the base heads and horns of that monstrous beast.

Ver. 4. Where he begins at the stars of heaven, and with his tail draws the third part of them and casts them on the earth; this should make Pastors in Christ's Church be most watchful of any, his chief and first aim being to make them fall, that theirs may be the ruin of many.

2. This also should t • ach us, not to wonder greatly, to see Churchmen for worldly preferment, and earthly pelf, to make or to have made defection from the truth, remembering Judas one of the twelve Apostles, Demas and Diotrephes.

3. The very bane of the Church, and Satan's most active instruments have been such, who have brought in into the Church of Christ, most damnable heresies, superstition, idolatry, and many other abuses.

4. We see he prevails only over a third part, who were in the Church, but not of it; where we see then, who are they who make defection, and that Satan's power is limited, neither can he prevail over any one, who is a true member of the Church, whether Pracher or Professor.

5. We see that he uses all means to assault the Church of Christ, both head and tail, force and fraud, and therefore by all means we should guard ourselves and resist.

6. In his standing before the woman to devour the child, we see Satan's bloody cruelty ever, but the Lord's powerful r • straint, that he stood before her only, but had no power to touch either the mother or the child.

7. As he sought to devour the child, or the Church in the infancy thereof, so doth he to blast each member in the bud of grace, and beginnings of godliness, after their conversion, and therefore the more should be taken heed unto.

Ver. 5. The godly of the Christian Church brought forth by the pains of the Apostles and their successors are called, but one manchild: which teaches, that all the true members of Chr • sts Church should be in a holy unity but as one man, as we see, Act. 4.32. And of masculine courage for the truth, Jer. 9.3. against all opposi • ion.

2. Where that which is primely proper to Christ, is in a secondary respect attributed to his Church, to rule all nations with a rod of iron: we learn the st • ait union that is between Christ and his Church which makes this, as we see, Act. 9 4.

3. Where it is said, that the man-child was caught up to God, and to his throne, we see. 1. Satan's disappointment in all his attempts against Christ's Church, Psal. 2.4. 2. What happiness and high preferment abides God's children at last, how ever they be troubled or despised here, and 3. How joyful may death be to them, who is justly called the King of fear to others.

Ver. 6. By the woman's flying to the wilderness to lurk a wh • le, we see that the conspicuous visibility of the Church is not always specially to her enemies.

2. We see that it is sometimes lawful to fly in time of hot and bitter persecution, and to lu • k, till God's time come of kything, as we see in the example of Elijah. 1 Kin. 17.3. Mat. 10.23. Act. 14.5.

3. Where it is said that she had a place and food prepared for her, we see God's provident care for his Church in greatest extremities, as we see Gen. 45.5. 1 Kin. 17.4. & Act. 28.2, 4.

Ver. 7. By this new war in heaven between the dragon and his angels, and Michael and his Angels: we see the restless malice and attempts of Satan, and his instruments against the Church of Christ.

2. We see that all men whosoever, are under one of these two generals, to wit, Christ Jesus, ot Satan, Michael or the dragon.

3. Where it is said, that Michael and his Angels fought, it is not any note of weakness in Christ, who was able by himself alone to overcome Satan and all his followers: but this teaches us, that as he himself, and by himself has overcome Satan; so will he also have him overcome by his faithful servants and Ministers, for his greater confusion, and their g • eater honor; as we see Joshua did, Josh. 10.24.

4. We see here, that our estate must be first militant, before that it be victorious and triumphant; therefore we should put on the whole armor of God Ephes. 6. Look for invasion, be still on our watch, pray with Moses, Exod. 17.12. and resist our adversary.

5. In our militant estate here, against so mighty adversaries this is our comfort, Michael the Captain of the Lord's host is with us, Josh. 5.14. The victory then is certain, for if he be with us, who can be against us, to overcome us? Rom 8.31.

6. As faithful Preachers are in a special manner Christ's Angels, so we see that on the contrary false seducers are no other but Satan's angels, and so to be accounted.

Ver. 8. We see to our comfort, that Satan shall never in end prevail, but still he and his instruments shall suffer the foil.

Ver. 9. Where Satan is called an old serpent, we see to whom they are like who are habituated in wickedness, and crafty to do evil.

2. Where he is called, the devil or an accuser, as ver. 10. we see whose brood they are who in like manner are false accusers of their brethren, slanderers and backbiters.

3. He is also called Satan, that is, an enemy, to God's glory and man's good or salvation: therefore whoever by doctrine or practice impaires the one, or opposes the means of the other, they are Satanical, and like him.

4. He is said to deceive the whole world: where we see then how more prone the world or men are to believe lies or error, then they are to believe the truth, and to be deceived by Satan's temptations or baits to sin, then to walk in the ways of God to their eternal profit and pleasure.

5. It is said that his angels were cast out with him; wherefore we see that Satan and all his followers, their lot shall be at last a like: debarred from heaven, and cast down into that lake that burns with fire and brimstone▪

Ver. 10. By this song of thanksgiving, we see what should be our rejoicing, and duty in thanking God in like manner; to wit, that Christ, his Church and cause prevails; and that Satan and his instruments, they get the foil.

2. When the former prevail, we see the great benefit to man that redounds thereby; to wit, salvation comes, and strength, and the kingdom of our God to reign in men's hearts, and the power of his Christ to be seen in their lives.

3. Where it is s • id, that the accuser of the brethren is cast down: then as it is said, Is. 50.9. & Rom. 8.33. who is it that can condemn, or lay anything to the charge of the Lord's elect? It is he that helps and justifies us, and has cast down the accuser of the brethren.

4. Here is a great comfort likewise, that there is such a sweet communion between the glorious Saints in heaven, and the Church militant on earth; that when they speak of God, they say our God; and when of the Church on earth, they say, our brethren; as we see the same also. c. 6.11.

5. The ass • iuity of Satan's accusing day and night, should teach the godly to be in like manner assiduous in prayer to Christ their Advocate and Mediator; that he would plead against Satan, and intercede for them.

Ver. 11. Where it is said that they overcame; to wit, Christ's followers; we see under what a happy General the godly do militate; to wit, under him who shall make them certainly victorious triumphants.

2, We see here in like manner the right way to overcome, 1. To cleave only for salvation by faith to Christ's blood allanerly, and to the sufferings or merits of no other. 2. To cleave fast to the written Word of God only, and the truth contained therein, and to no other; as Popish traditions and such like, and 3. In doing this to be constant even to the death.

Ver. 12. By this exhortation of others that are in heaven to rejoice likewise, we see, that the Saints of God think it not enough for themselves to rejoice at Christ and his Churches prospering, but they exhort, and would have all others to join herein with them, that as God is all in all, so he may of all and by all be praised and glorified.

2. We see the contrary disposition of the godly & wicked; that, what is matter of joy to the one, is of sorrow to the other, and on the contrary; which was seen at Christ's birth or first coming, and shall be at his second.

3. By the denouncing of a woe to the inhabitants of the earth, we see when it shall be well with the godly, then it shall be woe to the wicked.

4. Where it is said that the devil was come down to them in great wrath, we see, 1. Who is the author of all unjust wrath and malice; as was first in the heart of Kain. & 2. As they who serve God get his loving favor, but they who are Satan's slaves get nothing but his wrath, as their recompense in the end; being first their tempter, next their accuser, and at last their tormentor.

5. It is said that he comes in great wrath, because his time is short; which as it is a comfort to the godly, so it should be a lesson of wisdom: as he is busy in doing ill, so should they be in doing good, because their time is short here, yea, and most uncertain.

Ver. 13. As Satan is restless to draw the wicked to sin, and consequently to damnation; so likewise we see he is restless in persecuting of the Church of Christ, ever in all things; at all occasions, and against all, one way or other kything his wicked and cruel disposition.

Ver. 14. God's provident care for his Church her preservation, is here again set down, as it was, v. 6. before, to show us; as oft as Satan assaults, as oft shall the Lord defend her; and for new distresses, shall provide new deliverances.

Ver. 15. Where it is said that the serpent cast out of his mouth a flood of water after the woman; we may see that it is a speat of spite & of all sort of mischief, which Satan intends and has against the Church of Christ, seeking by all means and machin • tions her overthrow and ruin.

2. We see the Lord's restraint of Satan ever, and of his cruel malice, that Satan sends out a flood of water after her, but is not permitted to follow after her himself, for as, v. 14. she is nourished and hid for a time from the face of the serpent.

Ver. 16. As has been said, for new troubles the Lord provides new deliverances.

2. The evil that is devised against the Church, the Lord turns it another way, and as is said here, that the earth helped her, he makes sometimes her enemies the means of her preservation; as Pharaoh's daughter was to Moses, and as of late the enemies own Letter was the means of the preservation of the English Parliament from the powder treason.

Ver. 17. We see that the dragons wrath against the woman breaks out in war: which shows us, that even so wrath or any sin harboured in the heart, will at lost break forth in action, as we see in Kain.

2. We see who is the principal author of the bloody wars, and massacres that have been in sundry nations of Europe, undertaken and made against protestants professors of the truth.

3. It is said, that he went to make war with the remnant of her seed; to show unto us thereby the insatiable blood-thirstiness of Satan and his instruments: who when they had killed the Lord's witnesses, and so many before, as c. 6. 10. yet they cannot rest till in like manner they have killed the remnant; that the whore may be drunk with the blood of the Saints and the Martyrs of Jesus; Rev. 17.6. and let never the professors of the truth expect other of Romanists.

4. This seed of the woman is described from keeping of the Commandments of God (he says not of the Church,) and having the Testimony of Jesus Christ: by this mark therefore let us try ourselves if we be of this number who are the members of Christ's true Church; to wit, if we hold fast the profession of the truth constantly, and make our practice or conversation conform thereunto suteably.

First then, John says he stood upon the sand of the Sea; to wit, as he seemed to himself in vision, and as on a place fit for the sight he was to see, which was a beast rising up out of the Sea: this being customable to God's Spirit in Scripture, to figure monarchies by beasts; specially such as abuse their power against God and his Church, by brutish cruelty. So Daniel, c. 7. figured the monarchy of Assyrians by a Lyon, the Medes and Persians by a Bear, the Grecians by a Leopard, and John here the Roman monarchy under the Papacy by this beast that arose out of the Sea; and this interpretation, that by beasts is understood monarchies or kingdoms, Daniel himself sets down, saying of the fourth which is the Roman; the fourth beast shall be the fourth kingdom upon earth, Dan. 7.23. (saith he).

By this beast also (says the Jesuit Ribera ) Antichrist is to be understood, (to wit, as head of this monarchy,) as testifies Irenaeus (says he) lib. 5. c. 28. so also Arethas, Methodius and Hippolytus, which is said to rise ou • of the Sea; that is, 1. Below, in opposition to him who is the destroyer thereof, who comes from above, c. 19. 11. 2, More particularly, Mare mundum istum saeculumque significat (says Jerome, as he is cited by Ribera ) to show that the Roman Papacy shall rise to its greatness. 1. By worldly means and preferment, or, 2. By the alteration of States in the world, which ebb and flow like the Sea; and this, both Paul witnesses to be true, 2 Thes. 2.7. and John Rev. 17.12. And as Daniel also shows, that the other first four monarchies, which were merely civil, rose so in like manner.

Next, this beast is said to have seven heads, which the holy Ghost expounds best, saying, Rev. 17.9. The seven heads, are seven mountains on which the woman sits, and thereafter he expounds who is this woman to wit, that it is, Rome, saying, and the woman which thou sawest, is that great City which reigns over the Kings of the earth; which none did in Johns days, but Rome allanerly; therefore of it said Propert • us, Septem urbs alta jugis, toti quae praesidet orbi. This made Ribera the Jesuit to say; nos autem, ut & alia omnia, ita & haec de unâ civitate dici affirmamus, id est, de Roma, as also the Rhemists to say. As in the beginning of the Church, Nero and the rest of the persecuting Emperors (which were figures of Antichrist,) sat principally in Rome: so also (say they,) the great Antichrist shall have his seat there. Ribera in apoc. 18. 24. Rhem. on Revel. 17.5.

Also the holy Ghost expounds the seven heads, to be seven sorts of Government of that City. Rom 17.10. Whereof five were or past in Johns days; the sixth, (which was the imperial) was fallen then; and the last, which is Papal, was to come, when (as Paul tells us) the imperial that then letted were taken out of the way, 2 Thes. 2.7. and under this last sort of Governm • nt, Rome should go to utter perdition.

Thirdly, this beast is said to have ten horns, and upon his horns ten crowns: Whereof the holy Ghost in like manner is the best expounder, c. 17. 12. saying, and the ten horns which thou sawest are ten Kings, which have received no Kingdom as yet; but receive power as Kings in one hour with the beast: to wit, by the fall and decay of the old Roman Empire.

Fourthly it is said, upon his heads was the name of blasphemy; which none doubteth of in the first six that were heathen; and calling Rome under them: (which Jerome ep. 151. ad Algasiam. q. 11 calls nomen blasphemy,) Roma aeterna; as yet their ancient coin bears; only it rests, if on the last head be the name of blasphemy: whereunto I answer, with John, Rev. 17.3. That the same is full of the names of blasphemy; as by Panormitan, (cap. venerabilem, num. 2. & 4. f. 60.) he is called, dominus deus; as of late also Stapleton in the dedicatory epistle of his book, de principiis, &c. calleth Gregory the 13. supremum in terris numen: likewise the Bishop of Bitonto, in his oration before the Council of Trent, publicly called him that light which came into the world, and which the world received not, Joh. 1.10. which title, as their own Lyra, Carthusian and Ferus testify, is only proper to Christ. Also he is called Universal Bishop, which Gregory expressly calleth nomen blasphemy. lib. 4. in dict. 13. epi l. 32. By Bellarmine also, in his preface de summo pontifice, he is called that corner stone proved and precious, which Lyra, Hugo de S. Charo. Pintus & Perusin on Isa. 28. shows to be incommunicable to any beside Christ Jesus. Likewise Bellarmine, in his second book de summo pontifice. c. 31. calls him head and husband of the Church, which Gregory. l. 4. ep. 36. Aquinas, Lyra, & Lomb. in 2 Cor. 11.2. show to be proper to Christ Jesus allanerly.

This monstrous shape whereby this beast is further described, has reference and allusion to the three beasts whereby Daniel figured the three former monarchies, who were troublers of Israel, this beast having a note from each of them, as in whom the whole wickedness that was in them all is fully compacted: therefore he is said to be, 1. Like a Leopard, qui macu • osus est (says Ribera) propter varietatem nationum & hominum qui eum sequentur, ut aiunt Ticonius, hom. 10. Primasius & Beda. As also (says Plinius, l. 8. c. 17.) the Leopard is very swift, especially to have blood; and therefore is most ravenous and greedy of the prey; denotating thereby the ravenous, greedy and blood thirsty disposition of the Roman Papacy, in both which the same is active and nimble.

2. His feet are said to be as the feet of a bear, which are very strong, and whom no beast surpasses, (says Plinius) Plin l. 8. c. 33. in wickedness and craft: even so beside craftiness and dissembling, ursitanam malitiam & crudelitatem habebit Antichristus (says Ribera) & omnes bonos pedibus conculcabit.

3. His mouth is said to be as the mouth of a Lion, cùm propter rugitum omnia animalia terrentem, (says Ribera) tum propter crudelitatem & caedes; both which agreeth truly to the Roman Papacy, having been terrible to the greatest, by the roaring of his thunderbolts of excommunication; as also by his other bloody cruelties and ravenous devouring.

Followes next, how he is authorized and by whom, where it is said; and the dragon gave him his power, and his seat or throne, and great authority. So that we see clearly whose vicariot the Papacy is, not Christ's, (which is pretended) but the dragons; whose power which he gives him, consists chiefly in these two, 1. To deceive. (as c. 12 9.) b • strong delusion, as the Apostle speaks, 2 Thess. 2.11. and so to kill the soul. 2. To murder and kill (as c. 12.4. and 17.) and so to slay the body: and thus like Satan, the Roman Antichrist is a liar, and a murderer both of souls and bodies, therefore (says Ribera,) dedit illi draco virtutem suam, hoc est, quantam ipse habet virtutem & potestatem ad nocendum, ta • tam dabit Antichristo.

Next, the dragon also gives him his seat or throne, hoc est, ut ei pareant omnes qui diabolum regem habent (says Ribera ) which (as is said of Pergamos, Rev. 2.13.) Satan had at Rome, in the time of the six former heads thereof; and now gives it to the last head thereof, as the Vicar of his power; to be the seat or Sea, where all wickedness is openly practiced against both tables, as Idolatry, Blasphemy, Simony, Cruelty, and all filthiness yea, Sodomy, which made Platina in his time, being the Popes Secretary, thus to speak in the life of Marcellinus; saying, our sins are come to that height, that there is scarce any place (says he) left to God for mercy: for how great is the greediness of Priests, & chiefly of such who are in the highest place? what lechery is everywhere practiced? what pride, ambition and idleness? what great ignorance both of themselves, and of Christian doctrine? how little religion (says he) and such as is rather counterfiet then true? what corruption of manners (to be detested, even in the most profane men whom we call laiks?) I need not rehearse, when as sin is so openly and publicly committed, as if men (says he) were to seek praise thereby. To which words of Platina; I will join only another testimony of that famous Petrarcha of theirs, a noble Florentine who lived Anno. 1300. of Christ, saying. What perfidiousness ever or deceit, what cruelty ever and pride, what lechery ever and unbridled lust, thou hast ever heard of or read; or in a word, what ever impiety or wickedness of manners, the whole would in any place either hath, or has had; thou mayst see there gathered together in one, (says he): whence it may be clearly seen then if Satan's throne be there. And as for the Popes themselves in particular; Platina reports of three who succeeded one after another, to wit, Benedict the ninth, Silvester the third, and Gregory the sixth; who were, as he calls them, tria teterrima monstra, beside Silvester the second, of whom he says; diabolum secutus, cui se totum tradiderat. Petrarcha. l. 1. ep. rerum senilium, amico, cui titulus calamitatem urbis Romae des ribit. Plat. in vita Greg. 6. & Silvest. 2.

Lastly, as the dragon gave him his throne or seat, so it is said, that he gave him great authority; to wit, not by right (for as we have it, Rom 13.1. all authority is from God) but by usurpation: and this authority he usurps both over the Church, as universal Bishop thereof; as also over temporal princes, claiming, as the dragon did, that all the kingdoms of the world are his, and he has power to give them as he will. And not only over the body by his penances, &c. but also over the souls and consciences; neither these only who are alive, but also the souls of the dead, of which, c. 18.13. He is said to make merchandize: and in a word, he claims so great power, that reaches up to heaven, by canonization of whom he will; to hell also and purgatory, to free from thence whom he pleases; and on earth he is to judge and be above all, but to be judged, or to be under none; in so far, (as says his canon law) that though he should not only go to hell himself, but also in troops lead innumerable people with him, yet none are to presume to say unto him, why do you so? Extravag. l. 1. tit. 8, unam sanctam. dist. 40. c. 6. si papa &c.

Followes to make us yet the better to understand by this beast what state he means. 1. That one of its heads was wounded. 2. This deadly wound was healed, and 3. The worlds admiration that ensued, wondering after the beast; by which wounding of one of his heads, is to be understood, the fall of the ancient imperial power, wonted glory, large extent, and ample jurisdiction which Rome had under her first Emperors; which wound Paul calls the taking of it out of the way, 2 Thess. 2.7. and John, Revel. 17.12. That whereby these should receive power as Kings at one hour with the beast, who were not Kings before, when the old imperial power of Rome stood without being wounded in the integrity thereof.

Next, it is said, that this deadly wound was healed, to wit, by erecting in place thereof the Papal jurisdiction, and great authority spoken of; whereby that state is not only revived as it were, & cured of its deadly wound, but in all monarchicklike Grandeur, glory and account, it equals (if not over-matcheth) the former imperial dignity; ut, quicquid non possidet armis religione tenet. And therefore, v. 14. and 15. The manner of the cure of this deadly wound is set down (whereof we shall speak in the own place) to wit, by erecting a Papal Roman monarchy, which should be a vive image and resemblance of the old imperial Roman monarchy; and by giving both spirit and speech unto it: that is, beside the temporal power, bo • h spiritual and pastoral authority, and so both the swords.

Whereupon follows, 1. The worlds admiration, to see it far otherwise fall out in this decayed Roman monarchy, then it did in the former three spoken of by Daniel: that in the same place (to wit) an equal, yea a more great and glorious monarchy should be erected then was the former; which admiration of the blinded world was not a sole admiration, but such a one as therewith was joined a following; and therefore it is said, that all the world • wondered after the beast.

Next to admiration and following, they come to adoration, or a religious reverence, for a religious respect. And it is said that they worshipped the dragon who gave power to the beast; and then, that they worshipped the beast, which would seem strange that all the world should be so mad and blind as to worship the devil: whereunto Ribera answers thus, saying, expositores ita respondent, homines Antichristum esse adoraturos, sed quia ill potestatem à diabolo habebit, eum adorantes adorabunt diabolum; and so does Arethas, Primasius, Ausbertus, Haymo, Ambrose, and Anselm expound. But Beda expounds it better thus, saying, by adoring him, they shall think that they adore God, (whose Vicar he pretends to be); but by doing so they shall not adore God (says he) but the devil, who gave him his power: even as the Gentiles their sacrifices, by which they thought that they worshipped God; is called by Paul, an offering to the dev • l, (1 Cor. 10.20.)

Next it is said that they worshipped the beast, which is done (as God is worshipped. 1. In heart, when men believe him to be that which blasphemously (as is said) he is called, and pretends to be, a God on earth; the head and husband of Christ's-Church, and such like. 2. In word, when he is professed to be such, and these things are attributed to him, which are only proper to, Christ, as to have all power given to him, in heaven, the earth, and under the earth (as has been said in like manner); also, that he may dispence with the law of God, (as Angelus Clanasinus summa angelica, tit. papa. affirms ) yea, that he may do all things which God himself can do, as says Panor. in c. proposuit num. 12. Panormitan. 3. Indeed, when Princes and other kiss his feet, which is called adoration, therefore say • the Poet Mantuan.

So also says Steuchus in dona Constantini. See also Platina in vita, Joh. 23. Constantine adoravit papam ut deum, & Blondus, dist. 96. omnes principes orbis terrarum (says he) pontificem summum ut deum adorant.

And as they worship the beast, so they extol his earthly grandeur and great power: and as the godly speak of the Lord, saying, who is like the Lord our God, Psal. 113.5. so say they, who is like the beast? and as it is said of the Lord, Psal. 35.10. that he is stronger then the strongest, being the Lord of hosts, 1 San. 1.11. so they say of the beast as if he were so, who is able to war with him?

On this place (says Ribera) duo habebit Antichristus quibus homines terreat, & ad sui admirationem atque ad adorationem rapiat, potestatem ad signa & miracula, quae vera credentur, & saecularem potentiam, atque imperium maximum; quorum alterum (ut recte aiunt Ausbertus & Haymo) posset fortasse contemni sine altero, at vtrumque conjunctum in errorem inducet si fieri potest, etiam electos: so that the meaning of these words, who is like the beast; is, potestate & sanctitate (says he).

Followes here what should be his speech, and how long should be his continuance; for the first it is said, that a mouth was given him to speak great things and blasphemies, alluding therein to the words in Daniel 7.8. Whereupon (says Ribera) usu Scripturae loqui magna, non solùm est blasphemias in deum & coelites jactare, sed etiam tumide & superbe loqui, as we instanced in his decretals, dist. 40. c. 6. Si papa &c. & extravag. l. 1. tit. 8. unam sanctam, &c. One instance whereof Platina reports of Paul the second, ( Plat. in vita Pauli 2.) his words spoken to himself, saying, that he had all laws in the cabinet of his breast, so that what he decreed must stand, and all must yield thereto, and that according to his pleasure he may rescind or approve whatsoever they do.

As for the time how long he should continue, to wit, in his prevailing 42 months, we have spoken thereof before, c. 11.2.

Followes here more particularly against whom he should blaspheme, to wit. 1. God his name. 2. His tabernacle, and 3. Them that dwelt in heaven: first then amongst other significations of God's name in Scripture, the same is taken. 1. For his titles and attributes; and thus that blasphemous mouth of the Papacy is opened against God: when the title of God, & supremum in terris numen (as has been said) is ascribed to the Pope, with others, as head and husband of the Church before rehearsed, proper only to Christ. 2. It is taken for God's word, by which he makes himself known unto us, as Act. 9.15. And this also is blasphemed by them, when it is branded with imperfection; obscurity, called a dead letter, and a nose of wax, with the like. 3. For his works whereby he is known, and specially his works of mercy towards man, whereof that of redemption is the chief, as we see it taken, Psal. 8.1, 9. And against this they also blaspheme, by their doctrine of freewill, merits, the mass, indulgences, satisfactions and purgatory, &c.

Next, this blasphemous mouth is opened against God's tabernacle, wherein his worship was of old, by which is meant his true Church, wherein he is worshipped according to his word, therefore (says Ribera) Recte etiam dicemus tabernaculum Dei vocari ecclesiam, quae est domus Dei vivi, quam Antichristus blasphemabit. This likewise is blasphemed by the papacy, by calling them Heretics, Schismatics, Hugenots, the Synagogue of Satan, and many other odious Epithets.

Thirdly, they blaspheme also those who dwell in heaven, by which is not only understood the faithful servants of God, and Martyrs whom they killed; and other blessed instruments of the reformation, who now rest in glory, and are ordinarily called by them damned Heretics; but also the glorious Saints, whom they so acknowledge, by speaking of them, as also to them blasphemously; one instance whereof shall be (amongst many) of the Virgin-Mary.

1. To whom they have transferred the whole psalter of David; where ever, Lord is, turning to, our Lady. As also blasphemously thus praying in their Roman missal. O faelix puerpera nostra pians scelera, jure matris impera redemptori.

2. Of whom no less blasphemously they speak, when they say, (as lect. 80. Gabriel Biel on the canon of the mass speaks) that God has divided his Kingdom of justice and mercy between him and the Virgin-Mary, and reserving justice to himself, hath quited mercy to her to dispose of; so likewise, in that book called Amphitheatrum honoris. thus speaks the Jesuit Carolus Scribonius author thereof.

Next to his blasphemous pride, follows his persecution, by making war with the Saints; as the dragons active instrument, and Vicar of his power, who is said to do so. c. 12.17. the dragon mediately, and he immediately. This power also is said to be given him by the Lord's permission for the trial of his own, and next to his own glory, the good of his Church in • nd; else as our Savior said to Pilate, he could have no power at all. The success also of this war is set down; to wit, the overcoming of God's Saints, which is to be understood; that this was neither of their cause, nor yet truly of themselves; who in all their greatest sufferings, as the Apostle speaks, were more then Conquerors, Rom. 8.37. but because they seemed to be so in the sight of the world.

What was said before, v. 3. and 4. of his general prevailing, and procuring to himself such high respect and reverence, is here set down again; whereby (says Ribera) docet innumerabilem corum multitudinem qui Antichristo adhaerebunt, with an exception of the elect; lest the foresaid generality should seem to import that Christ's Church had perished, and the gates of hell had prevailed against her. These are described by a borrowed sort of speech from Soldiers or Citizens, who have their names enrolled in a book, as belonging to such a City or society, and to participate of the privileges pertaining thereunto: which book is called the book of life, because all those whose names are written therein are appointed for life everlasting: the writing of whose names therein is God's eternal decree and election of them thereto; which book is also called the book of life of the Lamb, because it is by him and his blood, the merit thereof, that we come to that life, and who is said to be slain from the foundation of the world. 1. In the eternal decree of the Father. 2. In the promises made to the godly of his coming, and suffering before his incarnation. 3. In the representation of his death, by the types and sacrifices that were under the law, and 4. By the godly's their apprehension through faith and application to themselves for their salvation of Christ Jesus his death and suffering, who virtually for that end was slain from the foundation of the world. 1 Pet. 1.18. 1 Cor. 10.4.

Before the description of the second beast; the last head of the former monstrous body, severally described that we may take the more special and distinct notice of him; we have here to that purpose a warning to attention, saying, if any man have an ear let him hear; where by the ear the natural corporal ear or faculty thereof whereby we hear the sound of words is not meant, but a spiritual care and faculty of sanctified attention and useful consideration, which is not common to all or the most part, as the natural is; therefore he says, if any man have an ear, &c. implying thereby that it is a rare thing to find it, and a great blessing to get it; and which exhortation to attention we see frequently set down in the second and third chapters of this book of the Revelation.

Next to this exhortation, we have a consolation to the Saints, that were to be persecuted many ways by this beast, which is twofold. 1. From God's just retribution. 2 From his end and intention.

First, then it is said, he that leads in captivity shall go into captivity; ac si diceretur (says Ribera) sinite Antichristum cum suis exultare & persequi sanctos, cito poenas suorum scelerum dabunt, the reasoning then we see, is from the general course of God's justice, whereby he does to men, as they have done to others, as we see in the drowning of Pharaoh, and the dealing with Adonibezek, which is 1. amplified by an universality of all persons without any exception. 2. By a distribution of the several means whereby they persecute God's Saints, and the several like ways whereby God shall punish them for their persecution; where likewise we have to note the manner of speech which the spirit of God uses herein, saying, 〈 in non-Latin alphabet 〉 , he goes, in the present, for he shall go in the future; importing. 1. The certainty of their punishment, and 2. That the wicked when they are going on in the course of sin, hoc ipso facto, & pari passu they go on to punishment.

The second comfort or argument thereof is; that God for this end & purpose permits them to be persecuted, for the exerc • se & trial of their faith and patience; saying, here is the patience and faith of the Saints, id est (says Ribera) hîc spectabitur, hîc examinabitur patientia & fides sanctorum, or hereby is shown, 1. What is necessary or required of all the Saints, and 2. What is proved and manifested in them: that therefore which is both required of them and proved in them at such a time is great patience, to wait till the performance of these things, as also faith to be fully assured that this retribution shall be; for where men believe not, they will not wait patiently; but he who believes will not make haste.

Followes here the description of the second beast. 1. From his original. 2. From his qualities. 3. From his operation and success, and 4. From his name.

1. Then we have to consider who is meant by this beast before we go further. In a word then the current of interpreters thereby unde • stand Antichrist, as head of the former state over which he rules. 1. Who is to be a Christian in profession, and not a Jew, (as the Papists fancy) for so says Augustine of him, Christianum se videri volens, extollitur supra Christum. lib. 2. cont. adverse legis c. 12. And again, Antichrist (says he) is the greater liar, who professes with his mouth, Jesus to be Christ, but denies him by his deeds, tract. 3. in epist. Joan.

2. He is to be an Apostate, (and a notable one) from the true • h of Christian doctrine though he retain the name; for so says Bellarmine, by this falling away most rightly may Antichrist be understood, for (says he) he shall be such so notable an Apostate, that he may be called Apostasy itself, lib. 3 de pont. c. 2. sect. ad postremum.

3 This beast is some great Churchman, for so says the Jesuit Ribera on this place, ex quo perspicitur praedicatorem aliquem magnum significari, called therefore a fallen star from heaven. c. 9.1.

4. One who should claim to be followed of all, as v. 3. & 16. And as likewise says Jerome, on Dan. 11. qui simulabit se ducem esse foederis, hoc est, legis & testamenti Dei; and as a monarch, whose army shall be Priests; for so says Gregory, rex superbiae prope est, & (quod dici nefas est) sacerdo • um est praeparatus exercitus, lib. 4. indict. 13. ep. 38.

5. Who should also claim to be above all others, but himself subject to none; for so says Gregory of him, qui conabitur ad culmen singularitatis erumpere, ut & nulli subesse, & solus omnibus praeesse videretur. (Greg. l. 4. indict. ep. 38.)

6. Who shall also clame that he cannot err, and therefore shall bear chief rule in the Church, for so says Eberhardus Archbishop of Salisburg in an imperial meeting at Reinsberg. anno 1246. Perditus homo ill quem Antichristum vocare solent, in cujus front contumeliae nomen scriptum est, Deus sum, errare non possum, in templo Dei sedet, ac longe lateque dominatur, and again, qui servus servorum est, dominus dominorum, perinde acsi Deus foret, esse cupit. So reports Aventinus, lib. 7. annalium Bojorum. p. 547.

All which, out of Fathers, a • ishop of Rome, and Romanists themselves being collected, we see agrees to the Pope • ; & to him only, who is therefore the Antichrist, and this beast that is here described.

To come then to the description of this beast. 1. From his origin, he is said to come up out of the earth. 1. As Ribera expounds, because he shall rise from a very small beginning, to such a height; as those things that from small seeds grow so out of the earth, to be tall trees: and as the Pope did from episcopus urbis, as their own D •• aren says, to be episcopus orbis. 2. Because his rising should be subtle, and slowly by degrees; as those things which unperceivably grow out of the earth, quae crevisse, non crescere videmus. 3. In opposition to heaven from whence his destroyer cometh, so that he is no more his vicar, nor earth is heaven. 4. As in respect of his doctrine, he comes from hell or the bottomless pit, c. 9.11. So in respect of his worldly grandeur he comes f om the earth, therefore says Carthusian, de terra, id est, rerum terrenarum opulentia.

Next, he is said to have two horns like a lamb. 1. Thereby signifying his hypocrisy, and simulate meekness and sanctity; as Ribera expounds, being within (as Math. 7.15.) but a ravening wolf. 2. His spiritual and temporal power which he shall us • rp, and 3. per cornua (says Primasius) duo • utellig t testamenta vero agno competentia, quae sibi bestia usurpare tentabit, agnum se fingens ut agnum invadat.

But the best mark to know him by is subjoined, to wit, his speaking like the dragon, his doctrine being directly contrary and in opposition to the doctrine of Christ, (whence he is called Antichrist,) as may be clearly seen in the points of Popery, and 1 Tim. 4.3. called the doctrines of devils, with their erroneous venom poisoning men's souls: whence, says Ribera, loquebatur sicut d • aco, quoniam licet agnus videretur externa illa & simulata anctitate ac mansuetud ne, intus tamen draco crudelitate & veneno erat, atque ita suis verbis, quasi nocent • ssimo quodam veneno animas hominum nterficiebat.

From this verse to the end, the great power of the beast, and his manner of operation is described. 1. Generally in this verse, and thereafter particularly. 1. By fraud. 2. By force.

First then it is said, that he exerciseth all the power of the first beast before him. Now, the power of the first beast before the deadly wounding of the sixth head thereof, consisted in these two chiefly. 1. In commanding over all, and 2. In exacting tribute from all, (as we see Luk. 2.1.) which power in these same two the Pope usurps, affirming, 1. That it is no less pain then damnation not to be subject to him. ( Extravag. l. 1. tit. 8. Unum sanctum. ) 2. And exacting more tribute out of every Country subject to his jurisdiction, then ever did the old Roman Emperors; by making all things saleable at Rome, as Aeneas Silvius (afterward Pope Pius secundus) ep. 4. Janni peregallo. Mant. de calam. temp. ) and their own Carmelite friar, Mantuan declares, saying,

In so far as their own Duaren witnesses that in the time of Pius 3. that Pope drew out of France only, in one year, for annats and dispensations for plurality of benefices (beside indulgences and the like) seven and twenty hundred thousand crowns. (Duar. lib. pro defense. libert. ecclesiae Gallicanae)

It is said likewise that he exerciseth all this power of the first beast before him; that is in the open view of all the bounds of the old Roman empire now subject to him, and his spiritual jurisdiction; and to those that retain the style and claim to be the successors of the old Roman Emperors. And he causeth the earth and them that dwell therein, that is, the earthly sort of men who savor nothing else but the earth and earthly things, to worship the first beast whose deadly wound was healed, that is to yield as great reverence and obedience to the Roman Papacy, as ever was yielded before to the Roman monarchy, yea, Peters pretended keys procuring more thereto then ever did Ce ars sword.

Followes here the working power of this beast, and manner of his operation. 1. By fraud. 2. By force, sleight and might concurring. First, then it is said that he doth great wonders, which is indeed a great induction of people to seduction; whereof therefore our Savior wisely did forewarn, Math. 24.24. as likewise the Apostle, 2 Thes 2.9. saying of Antichrist, whose coming is after the working of Satan, with all power, and signs and lying wonders, such as has been usually bragged of by Papists, and alleged in their legends for confirming their transubstantiation in the mass, their image-worship, pilgrimages and purgatory; one instance whereof I will only relate out of Gabriel Biel in canonem missae. lect. 15. eum quidam pastores (says he) in agro • ane super lapidem posito cononem dicerent ad prolationem verborum illorum, pan • conversus est in carnem. Of all which great wonders that Antichrist shall work, he instances only this one, that he maketh fire come down from heaven in the sight of men, not that he doth this truly (as Ribera confesses) but this is spoken by allusion to the fact of Elijah, 1 Kin. 18.38. and 2 Kin. 1.10 That as men use to prefer chiefly signs or wonders (says Ribera ) which come from heaven, because they seem to be done by a divine virtue; and thereby judge the doer of them to have a divine or heavenly calling, (for which cause, Math 16.1. the Pharisees and Sadducees desired Christ that he would show them a sign from heaven) even so this beast and false Prophet (as he is called, c. 16.13.) shall woe • k his lying wonders for this end, to deceive them, that dwell on the earth, as is said in the next verse, and to make them be • ieve that he is a true Prophet as El. jab was, having his calling from heaven, and not, as c. 9. from the bottomless pit.

The efficacy of whose delusion is set down, that he deceaveth them that dwell on the earth, by means of these his miracles, as 2 Thes. 2 11. Paul sets down the cause thereof: In which words likewise we have their nature or quali • y, and end for which they are wrought; to wit, to deceive: true miracles then they are not, for (as Augustine shows) l. 22. de civit. Dei c. 8.) how ever such were necessary in the primitive and Apostolical times, ut crederet mundus priusquam credidit, yet since there is no such need of them, adeo ut qui prodigia quaerit ut credat, magnum est ipse prodigium (says he) et si talia miracula fierent (says Stella in luc. 92. potius infirmarent fidem quàm adjuvarent perinde ac si quis in Judicio aliquid sufficienter probatum rursus probari v • llet. Therefore as Paul calls them they are lying wonders, or as they are called here, they are deceitful miracles. 2 Thes 2.9. 1. Either because they are done by deceit or illusion, seeming to be what they are not, as we see in Samuel's apparition; and of such souls in purgatory, &c. that were said to appear in the time of Popery, one notable instance whereof we have reported by Sleidan in the ninth book of his commentaries, which was detected in Orleans, Anno. 1534. of a young novice of the order of the gray friers, th • t counterfieted himself to be the soul of a rich Citizens wife lately there deceased. 2. Or else from the end that is intended by the doers, they are called lying and deceiving miracles, as we see, Deut. 13.1.2. Therefore says their own Gabriel Biel, speaking of going in pilgrimage to images, where miracles are said to be wrought, ( Biel in can. missae lect. 49.) Nonnunquam haec fiunt operatione daemonum (says he) ad fallendum inordinatos cultores deo permittente, & exigente talium infidelitate.

Which former wonders he is said to work in the sight of the beast, that is, within the bounds of the Roman jurisdiction; noting thereby the universality of his deceiving, not only by himself, but by his clergy everywhere under him.

Follows next the effect of his deceiving the world, and how beside these miracles he performs the same; to wit, by crafty persuasion, and not subduing the world unto himself, as the old Roman Emperors did, by force, but by fraud, saying, that they should, that is, that it is their Christian duty, to make up the image of the beast which had the wound by the sword, that is, (as c. 17.13.) that all those Christian Kings who had risen by the decay of the old Roman Empire, should unanimously give that same submission, honor and obsequ • e to the Papal Roman monarchy, as ever was given by those Kingdoms before to the old Roman Emperors. So that the image is the new Papal monarchy in place of the old imperial, which is as like thereto (though not the same) as an image is like to that person whom it nearly resembleth, as may be seen in these particulars following.

1. For largeness and extent of dominion, being over many Kingdoms.

2. Likeness of government, that as in the one there was a crowned Caesar and his Roman senat by whose counsel the affairs of the Empire were governed, so in the other there is a triple-crowned Pope, and his conclave of Cardinals, for the governing the affairs of the Church.

3. The Emperor was made by election, and so is the Pope.

4. The Emperor had his armies with their several commanders in every Kingdom or Province that was subject to him; and so hath the Pope his clergy of all orders with their commanders over them, as Archbishops, Bishops, Abbots, Priors, and Provincialls, &c.

5. The Emperor drew a great tribute out of every Kingdom which was brought to him to Rome, and so does the Pope, (or at least did) a greater; whence the Abbot of Ursperg, in his Chronicle writeth, that the waterfloods of all the treasures of the earth did fl • w to Rome, to quench her insatiable thirst of money (says he). Ab. Urs. in Philip. imper. f. 321.)

6. The Emperor was styled, Pontifex maximus, and so is the P • pe.

7. Great homage and reverence was done to the Roman Emperors by their Vassals; and far greater is done by Kings and Princes, yea, by the bare Emperors themselves to the Pope; as the book of sacred ceremonies shows. lib. 1. f. 26. 35. & 41.

8. They had in Rome their pantheon and plurality of God's and Goddesses; so have the Popes their templum omnium sanctorum, whom they call in like manner divi & divae, and give unto them religious adoration.

9. None might be canonized or acknowledged a God or Goddess, but such as the Emperor and Roman Senate allowed: so none may be canonized or worshipped as a Saint male or female, but such as the Pope and his Conclave allows.

10. The old Roman Emperors were idolaters, and persecutors of the Saints of God, and so are the Popes.

Thus we see that the image of the beast is a vive-resemblance of the old Roman Empire, or a commutation of it (as i • were) from a civil or temporal monarchy, unto an ecclesiastik and spiritual monarchy, which Aquinas himself confesseth, saying, dicendum est, quod nondum cessavit Romanum imperium, sed est commutatum de temporali in spiritual. in 2 Thes. 2.7. Also, for the better clearing of the matter by the circumstance of time, we see that the image of the beast is not made, till the beast was deadly wounded; and then the second beast by deceiving or fraud, and not by force, makes up the image thereof, whereby he is said to cure the deadly wound; showing thereby, that out of the ruins of the imperial power, as out of the earth, the Papal grandeur ariseth, which is according to that apostolical Prophecy, 2 Thes. 2.7. saying, for the mystery of iniquity doth already work, only he who now leteth, will let, till he be taken out of the way; and then shall that man of sin, (o • lawless one) be revealed, whom the Lord shall consume with the spirit of his mouth.

So that it is as sure that Antichrist is come, and that the Pope, (taking it for the personal succession of such) is he; as that the old imperial greatness is out of the way; and as Aquinas says, that the temporal monarchy thereof is changed into a spiritual.

Followes his p • tting or giving life to this image, that it should not be thought to be like other dead images, or void of life, but such a one that has b • th spirit, 〈 in non-Latin alphabet 〉 , and speech, that is both spiritual and pastoral authority, thereby to urge submission and obedience thereto; yea, such a p esence of the spirit and constant inspiration, that in his speeches he can in no wise err

And beside his speaking, it is said, that he should cause, that as many as would not worship the image of the beast should be killed, whereupon (says Ribera) jam simulata sanctitas in apertam exit crudelitatem; where it is to be remarked, that it is not said, that he should himself kill them, because he shall not challenge directly that power of life and death, but that he shall cause them to be killed, to wit, by them whom he calls the secular arm, that is, by the Kings and Princes, who c. 17.12, 13. are called the horns of the beast, and have one mind, and shall give their power and strength to the beast, and war against the La • b.

Followes here a further progress of his cruelty and compulsion, that he causes all men of all sorts and conditions, to receive a mark in their right hand, or in their foreheads; which mark Augustine expounds to be the sign of the cross, saying, qui cum Christum spiritu • liter persequuntur, tamen de signo crucis Christi gloriari videntur; for, nullum nomen magis amabit Antichristus (says the Jesuit Ribera) nullumque sibi gloriosius putabit quàm nomen Christi sive Messiae, quo Judaeos decipiet, & multos etiam Christianorum. And thereafter he tells what is meant by having his mark on their foreheads, and on their right h • nd; for (s yes he) these are the principal parts of the body, and exposed to the sight of all. The forehead likewise is the se • t of shamefastness, and our strength is in the right hand; qui ergo in front habent characterem (says he) profitentur non pudendum sibi esse, sed gloriosum talem ducem sequi, qui etiam in dextra habebunt, profitentur se milites esse Antichristi, & totis viribus • ro ejus gloria pugnaturos. To have his mark then on their foreheads and on their right hand, is boldly to avow that they are Papists; and that they will do to the uttermost of their power every way to protect and prop • gate that religion; as all Jesuited Papists peirtly do profess, whose doom let themselves read the same, c. 14.9.

Here is set down his highest prevailing, and procuring of greatest following, nam cum nemo vivere possit nisi emat aut vendat (says Ribera) ita infinitan • multitudinem ad sui adorationem coget, no man then might buy or sell, that is, have any life or being within the bounds of Papal jurisdiction, save he that had the mark spoken of, or the name (non propri • m illud à parentibus inditum, sed quod dignitatem besti • e denota • , ) of the beast, tha • • s, who was called a Roman catholic, (yet not knowing the mystery of iniquity, but like those that followed Absalom in the simplicity of their heart,) or else, the number of his name, that is, reputed to be of that number, but were not so indeed; even as gods people that were in Babylon till the time of evocation, c. 18.4. They were remainers in it, but yet in no wise of it; a verification whereof & commentary on these words, is that decree or bull of martin the 5. set down in the end of the council of constance against the Hussites in these words: prohibentur ill • domicilia tenere, • arem sovere, contractus inire, negotiationes quaslibet exercere, aut h • manitatis solatia cum Christi fidelibus habere, as likewise that edict of Charles the 5. Emperor, An o 1550. against the Lutherans, set down by Sleidan in the 22. book of his commentaries, wherein he says, ne quis hospitium praebeat aut ullâ re subveniatiis quos de heresy novit suspectos, mando, Verum denunciet statim inquisitori, vel loci praefecto, subiturus poenam nisi faciat.

Lastly, Antichrist here is described from his name mystically set down: as Paul speaks, 2 Thes. 2.7. of the decay of the Roman Empire, in whose place this beast was to succeed; and for the same reason, as both Jerome and Augustine sets down, lest it should be thought a just cause to the Roman Emperors to have persecuted Christianity. Hieron. ad Aglasiam. Aug. l. 20. de Civit. dei. c. 9.

But before he speaks of his name, he prefixes this watchword, saying, here is wisdom, recommending it thereby as a matter worthy to be inquired into, to make us spiritually wise; that knowing his name, and counting the number thereof aright, we may the better eschew the worshipping of him with the great multitude, or the receiving his mark: against which in the next chapter, v. 9. there is so sad a commination; or, here is wisdom; that is, here a point that requires wisdom and understanding to find out the mystery, or to count aright the number of the beast; for (says he) it is the number of a man, that is, 1. Not of a beast properly so to be taken, but of a man that is thereby signified. 2. Neither the number of a time or years, or of any other thing, which the number or figures would seem to import, but of a man; to wit, that man of sin whom Paul so calls, who is not one individual person, but is to be understood collectively of the whole succession of such; as the word Israel did not only signify Jacob, who was so called, but his whole race.

This number also of the beast, is in the preceding verse called the number of his name; by which name (as Ribera says) is not to be meant his proper name given him at first by his parents, but his name of that dignity whereto he shall ascend.

These things being then laid as a ground; we have to learn his name by the numeral letters thereof in the Greek tongue, wherein John wrote this Revelation, and which make up 666. Irenaeus lib. 5. c. 30. who was shortly after the Apostles own days, says that Latinos, is very like to be the name, quoniam verissimum, regnum hoc habet vocabulum (says he,) or that Monarchy over which he shall reign is so called; to wit, Latin, or Roman: and they are such (says he) who now reign; to wit, Roman Emperors, to whom he was to succeed: by changing (as Aquinas speaks) the temporal Monarchy into a spiritual, and causing all public worship within the bounds of his jurisdiction to be said in Latin, and all likewise of all sorts (as has been said, v. 17.) to profess not only according to the Creed, that they are members of the Christian Catholic Church, but they must join, Roman.

Irenaeus likewise in the same place speaks of another name which these numeral letters make up; and whereby he says it is most worthy to be believed that he shall be styled; and this is, 〈 in non-Latin alphabet 〉 , or the sun, which is the light of the world; and so likewise, 1. Is the Pope styled, as we see in the Bishop of Bitonto his public oration before the Council of Trent. 2. Who claims also that he is his Vicar on earth; who ( Joh. 1.9.) is the true light of the world, Christ Jesus, and the Sun of righteousness, and therefore that the Church on earth has him as their sun. 3. In like manner as the Sun has no spotted light, and gives light to the Moon and stars: so the Pope claims that he is void of error or infallible, and therefore communicates the light of undoub • ed truth and infallible direction to the Church and all inferior pastors therein. Which is the main pillar of Popery, and the ground of their implicit faith. 4. Moreover as the Sun in his orb by himself alone is above the Moon and the inferior stars: so shall Antichrist (says Greg ry) l. 4. ep. 38. despectis angelorum legionibus secum socialiter constitutis ad culmen singularitatis erumpere, ut & nulli subesse, & solus omnibus praeesse videretur, • ui etiam dicit, in coelum ascendam, super astra coeli exaltabo solium meum, &c. & quid fratres omnes universalis ecclesiae episcopi nisi astra coeli sunt, (says he)? and Lastly, as the Sun was idolized and worshipped publicly by the Grecians and Heathen (says Irenaeus, ) so we see, as v. 8. and 13. this beast was to be in like manner worshipped by all.

And although other names may be found out or feigned, whose letters may make up this number, yet the name of no such person or place shall be found whereto these also shall agree, as 1. That such a one his sea is Rome. 2. Is a covert enemy to Christ and his truth, and yet glories in the Christian name, as the chief standard-bearer thereof. 3. Who pretendeth the working of miracles, and so deceives the multitude. 4. Who has so great a following, as he glories that multitude is a note of the Church. 5. Who has risen to his greatness by the fall of the old Roman Empire, and 6. Who has changed that which was before temporal into a spiritual Monarchy, and has made it a vive image or resemblance of the former in all grandeur, honor and submission.

Some make this number, and the number of the Lambs followers in the next chapter which is, 144000. to express the different frame of two opposite buildings, the true and false Church, and the mystery to be this, (see Corse on the Revelation,) that although these figures, 666. to the unwise for the outward apearance seem to be the goodliest and b • st compact number, running all on 6. and would seem soonest to make up twelves, yet it can never by division or multiplication be reduced to twelves only, or be made up and built (as it were) on twelve, as the other of 144. Thereby to show whatever goodly show or pretence the Antichristian Church has of a true Church; yet it is not the true. Church, which is only built on the foundation of the twelve Apostles, as we see, c. 21. nor has that right frame thereof, which is, 144. cubits in the whole four quarters of the wall thereof, every quarter being three twelves or 36. cubits, the length, breadth, and height thereof, which makes in the whole, 144. cubits: there is one observation also of one Georgius Nigrinus l. 5. inquis. c. 8. that from the year, 855. that, that whore Joanna Papissa sat in the Popedom, till the year, 1521. that Luther at the diet of Wormes openly avowed the Papacy to be that mystical whore, Rev. 7.1. and the Pope Antichrist, are jumply 666. which is the number of the beast.

Lessons or Application on the thirteenth Chapter.

Ver. 1. Where John says that he saw a beast; we see that the greatest honor that the wicked, or the migh • jest enemies of Christ and his Church get from the mouth of God, is to be but called a beast; as Herod was called a fox, and that sin turns men into beasts and worse.

2. By the rising of this beast out of the Sea, and worldly commotions, whereby uni • s interitus est alterius ortus, we see the mutability of the world and the greatest estates therein, and therefore not to trust thereto.

3. By the horns of this beast, expounded c. 17.12. to be Kings, we see that Popish Princes that persecute the professors of the truth, they are but the horns of a beast, which God in the end will either break or blunt.

4. These horns have crowns, and these they hold of God, who is King of Kings, c. 19.16. Therefore we see the ingrati • ude of such, who as they have their power from God, so they should use it for God, and in no wise against him by whom they reign.

5. Upon this beasts heads is the name of blasphemy; whereby we see what are the lofty styles of the Pope and Papacy; and those attributes that are ascribed to him; whereof we have spoken on this first verse, & qui licet servus servorum se vocet, dominus tamen dominorum, perinde ac fi Deus foret, esse cupit, said the Archbishop of Salisburg at an imperial meeting at Reinsberg, anno. 1240. as Aventinus reports, lib 7. annal. Boior. p. 54.

Ver. 2. This beast was like a Leopard, a bear, and a Lyon; whereby we see that the properties of the Papacy, as experience hath taught, are cruelty, craftiness, greediness or ravenousness.

2. To this beast the dragon gives his power and seat: therefore we see, pretend what he will, he is not Christ's Vicar, but the devils.

3. From him likewise he gets great authority: wherefore we see from whence also his authority is which he claims; to depose Kings, di • pose of their Kingdoms, as Satan claimed, Luk. 4.6. Dispense with God's law, give such large indulgences and rule, as great Monarch of the Church, &c. all is from the dragon, and in no wise from God.

Ver. 3. John sees one of the heads of the beast, representing the Roman estate, as it were wounded to death; which teaches us, as we see, Dan. 7. and 1. as likewise by daily experience, that there is no worldly state stable, or sure.

2. By a I the worlds wondering after the beast whose deadly wound was healed; we see the base and blind sottishness of the most part, and that it is no wonder to see them seduced, and grossly to err.

3. We see here likewise, that multitude can be no good note of the true Church.

Ver. 4. Where it is said, that they who worshipped the beast, worshipped the dragon; we see a great difference between God's judgment, and the blind seduced world, who while they think that the worship which they give to the Pope, is to Christ, whose Vicar he is, or what they give to images, relics or the host, it is to God and his Saints, yet truly all this worship is to the devil, who is the author of all idolatry.

2. Where they say, who is like the beast? who is able to make war with him? admiring and extolling so his worldly strength and grandeur; we see it is not strange to see the wicked flourish most in power and prosperity for a time, as we see, Job 21.7. & Psal. 73.3. & Jer. 12.1.

3. We see that worldlings look only downward to the external means, and to the creatu • e, and accordingly judge or conclude amiss, but not as the godly do, upwards, when all outward means seem to fail them: therefore said Jehos phat, when the Moabites and Ammonites came against him. 2 Chron. 20.12. We have no might against this great company that comes against us, neither know we what to do, but our eyes are towards thee, O Lord; for strong is the Lord that judges his enemies, Rev. 18.8.

Ver. 5. This beast has a mouth which speaks blasphemies, whereby we see how the wicked abuse their members unto impiety, which on the contrary, should be weapons of righteousness.

2. We see the difference between the speech of the wicked and of the godly: their speech is haughty and blasphemous, &c. Psal. 73.8, 9. but the speech of the godly is humble and pious;

3. Power was given to this beast to continue only 42. months, which teaches us that the time of the wicked's pride and prevailing permitted to them is but short, and soon shall have an end, as we see, Psal. 73.18, 19.

Ver. 6. Where it is said that he opened his mouth in blasphemy against God, we see the bold impiety of the wicked, and the Lord's admirable longsuffering patience in the very act of such bold blasphemy not utterly destroying them.

2. He blasphemes also the Lord's tabernacle or Church: whereby we see the common lot which the godly must expect here with their Lord and Master, at the hands of the wicked, in persecution both by tongue and hand, Math. 10.25.

3. We see also, when superstitiously and idolatrously they give that to Saints and Angels which is due only to God, it is but an impious blaspheming of them that dwell in heaven, who if they were answering would say, as Jacob said to Rachel, am I as God, Gen. 30.2. or as the Angel said to John, see thou do it not, Rev. 22.9.

Ver. 7. It is said that the beast shall make war with the Saints; where we see what the Saints then and servants of God may expect from Antichrist and his adherents; to wit, nothing but bloody cruelty.

2. It is said, that he shall overcome them: so that we see that an ill cause may sometimes have a good success, as we see, Jud. 20.21, 25.

3. Power was given him over all kindreds and Nations; which shows unto us, how wrong a note multitude is of the true Church.

Ver. 8. It is said, that all that dwell on the earth shall worship him whose names are not written in the book of life; where we see that in the greatest and most universal defection from the truth, yet, the Lord wants not his own true Church.

2. We see the stability of such, like Noah and Lot in their ages, or the 7000. that were in Israel, whom it is impossible to be deceived, Math. 24.24.

3. The comfort of such in their greatest troubles and trials by Satan, or his instruments threatening them with death, that their names are written in the book of life, whereof none can prejudge them.

4. Here also we see how certain is their salvation, not being in their own hand; but in God's eternal and immutable decree, called here the book of life, and in Christ's hand, out of which none is able to pull them.

5. It is called the book of life of the Lamb, to show unto us, that from the first decree to the last purchasing thereof, when he said on the cross, it is finished, the Lord Jesus is he only through whom we are saved, that all the glory thereof may be to him allanerly.

6. The lamb is said to be slain from the foundation of the world; where we see the Lord's care, and providing for the salvation of the godly before they were, or yet the world was: and therefore being so careful for their souls, they should trust in him and rely on his providence for lesser things that concern their bodies, as we see, Rom. 8.32.

7. Hereby also we see, that the godly in all ages have had but one only way to be saved; to wit, by faith in the merit and virtue of Christ's death, which extended itself to all true believers from the foundation of the world, hitherto, and shall do to the end.

Ver. 9. By saying, if any man have an ear, we see that the godly have spiritual senses beside corporal, which is common to men with beasts; as a spiritual e • e, a spiritual taste, a spiritual smell, a spiritual touch with the hemeroisse, and here a spiritual ear.

2. Without this spiritual ear, we can never hear God's word profitably to our salvation; therefore he says, he that hath this ear, let him hear.

Ver. 10. Where it is said, he that leads into captivity shall go into captivity, &c we see that the wicked, and persecutors of Christ's Church shall not be unpunished, but their turn in God's time shall come, when as they measured to others, it shall be measured to them.

2. The word in the original (a • has been shown) is in the present, 〈 in non-Latin alphabet 〉 he goes, showing to us, that when the wicked are going on in any wicked course, especially against the Church of God, in their very doing so, pari passu, they are going on to their own destruction and punishmen • .

3. Where it is also said, that he that killeth with the sword, must be kill • d with the sword; we are taught the Lord's just retaliation, and that as many ways, as the wicked has to hurt God's S • ints, as many h • s the Lord after the same manner to punish them.

4. It is said, here is the patience and • he faith of the Saints; which teaches us, 1. Wherewith we should arm ourselves before hand against troubles or persecution, and use the means to get the same. 2. What Satan seeks most to brangle thereby, as we see Luk 22.32. in Peter and Job. 3. Why God suffers the godly to be troubled and persecuted; to wit, for the exercise of these good graces in them, and 4. That the godly in these times should kyth their patience and faith, to be thereby good examples to others.

5. We see that patience and faith are joined together; the one being as the shoulders of • he soul bearing what is present, the other as the eye▪ looking confiden • lie after • future glorious deliverance, and cleaving to Christ const • ntly; therefore where no patience is, it is a token of no faith; and where no faith is, no marvel of impatience; but he that believe • th, will not make hast • .

6. It is said, that here is the patience and faith of the Saints; which shows us that none hath, nor can kyth these in trouble or adversity, but Saints, or these who study to holiness in the time of prosperity, as we may see, Job 19. and 31.

Ver. 11. The Pope though never so pompous, and thought to be pious, being this beast, we see then what are all his followers, and these that adore him.

2. He comes up out of the earth, like things that slily do grow, and as did the tares in the Lord's field; no marvel then though particular times could not be instanced of Papal Apostasy, seeing that iniquity works in a mystery.

3. c. 9.11. He is also said to come from the bottomless pit: let Papists then consider if ever he whom they follow, or his religion, who only came up from the earth and hell, can be a fit guide, or ever will lead them to heaven.

4. Though he be horned like the lamb, pretending sanctity, and to be Christ's Vicar, yet he speaks like the dragon; wherefore his best discovery is by his speech or doctrine, and not by his horns or pretending.

Ver. 12. Whereas he cause the earth and them that dwell therein to worship the first beast; we see that it is no great marvel to see greatest prevailing to be by hypocrisy and under color of religion; when Satan changes himself into an angel of light, his Vicar also that son of perdition, like Judas, comes, with a hail Master against the Lord Jesus, and his emissaries like lambs in sheep's clothing, being within but devouring wolves.

2. We see the efficacy of that delusion of error spoken of, 2. Thes. 2. in these who are not elect, and how prone the most are to believe lies rather then the truth.

Ver. 13. Where it is said, that he doth great wonders, non virtute divina (says Irenaeus) sed magica operatione. Iren. l. 5. c. 28. We see what Popish pretended miracles proves the Papacy and the Popes to be, and that such were done by the same tricks amongst the heathen: Andreas Bishop of Cesarea, and Arethas declare, cited by Ribera on v. 15. saying, hoc autem circa simulacra considerandum est, quod multa eorum & sudare & loqui scripta sunt temporibus Graecorum, operatione diabolica.

Ver. 14. It is said that he deceiveth them that dwell on the earth by means of these miracles, whereby we are taught not to try then the doctrine which we hear by miracles, which are deceiving, but as we are taught, Deut. 13.4, 5. to try the miracles what and whose they are, by the doctrine which we have in the word of God, adhearing close thereto.

2. We see What all Papists are; to wit, a pack of poor deceived people.

3. Seeing he deceiveth, and by deceit so prevaileth, we see then that Antichrist is not an open, but a subtle and secret enemy to Christ, and to the profession of his truth, which should make all to be the more wary, and not to believe every spirit, but to try the spirits whether they be of God or no.

4. By persuasion he urges them whom he has deceived, that they should make up an image to the beast, that had the wound and did live, whereby we see the difference between the raising of the old, and the new Roman Monarchy, the Emperors did the first themselves by force of the sword, the Popes did the other, persuading a voluntary submission for conscience sake, and by fraud of the keys, ut quicquid non posside, armis, religione tenet.

Ver. 15.1. His giving spirit and speech to the image, shows unto us again, that the Pap • cy should rise to such a grandeur, by pretending spiritual and pastourall authority over all, and therefore Aquinas before cited, calls it, the spiritual Monarchy into which the civil imperial is changed. on 2 Thess. 2.

2. The causing as many as would not worship the image of the beast to be killed, shows the special means that has been most used for propagating of Popery, and maintaining it everywhere, is, not the sword of the spiri • , Eph. 6. but the temporal sword, and bloody plots and persecution.

3. We see by this and the next verse, that it was no marvel in the time of such prevailing and cruel persecution, that there was not a visible and conspicuous Church of true professors; as the Rhemists themselves confess is not to be in the time of their fancied Antichrist, and Ribera likewise acknowledges.

Ver. 16. We see that as Christ has his marked ones, c 7.3. so Antichrist by an apish imitation he will likewise have his marked ones; whose condition, as the others is happy, so how unhappy theirs is, we may see, c. 14.10.

Ver. 17. By the interdiction of all human commerce to such as had not his mark, or name, or number of his name; we see still all the means of cruelty that is used, and has been under Popery, and the strait bloody inquisition thereof, against the professors of the truth, for the suppressing, or finding out.

2. Here we have an answer to their vulgar question, where was our Church before Luther? besides that we may answer, according to their Rainerius testimony, lib. 4. Contra Walden. c. 4. That the Waldenses, (or poor of Lions so called,) had their continuance from the Apostles: and there was no country wherein some of that profession were nor, living holily, and believing rightly all that was contained in the Apostles creed, yet out of this place we may also answer, that it was amongst these, that are said only to be of the name of the beast, or number of his name; that is, so accounted or called Roman Catholics, but were not of his mark, nor did worship the beast, against whom only is that dreadful commination, c. 14.10. and these are they likewise who c. 18.4. are called God's people▪ in Babel for the time, but not, of Babel.

Ver. 18. The Popes lofty stiles to be called the head of the Latin or Roman Church, Titan, or the light of the world, &c. whereby he would paliat, as a deep dissembler the mystery of his iniquity, is that, which as a man is known by his name, discovers him to be the beast here spoken off, and the grand Antichrist; and so is Satan and his instruments ever disappointed in end of their wicked designs.

First then we have in this vision whom John sees. 2. His posture. 3. The place where, and 4. The company or attendance with whom.

1. Then it is a Lamb whom he se • s, by whom Christ is meant, as, c. 5, 6. Has been formerly shown, which title here shows what he had been in the time of his by gone long suffering patience, and that now he whom Antichrist counterfeited in his horns, was now come to be his utter overthrow.

2. His posture is standing. 1. As being now risen on foot, according to that prayer of the godly, let the Lord arise and his enemies be scattered. 2. To show his readiness now to deliver his Church and propagate his Gospel.

3. The place, is mount Zion, which signifies his Church, see why it is so called in the application, or lessons: as we see Psal. 2.6. with whom he has promised to be by a stable premanence to the end of the world; and therefore is said to stand on mount Zion.

4. His company or attendance, are. 1. Described from their number; to wit, 144000. the same which we have of the sealed ones, c. 7.4. a definite being put for an indefinite, and whereby the whole Church of the true Israelites, and elect are understood. 2. They are described from their badge or mark; to wit, his fathers name written in their foreheads. 1. In opposition to the mark of the beast. c 13.16. 2. By allusion likewise to the manner of men, as Revel. 3.12. Who use to put their name upon that which is eithe • bought by them, and they would have thereby distinguished from other men's goods; as Merchants do on their wares; or else which is dear and precious to them, as silver or gold vessels and the like; and whereby our Savior would give us to understand. 1. That we are his fathers propper • ods and not our own, bought with a precious price▪ even his own blood, and whom, by the sealing of his spirit he will have to differ from the rest of the world. 2. As also that we are precious in his sight, and dear to him, as vessels of honor to be laid up in his heavenly kingdom.

This name also is said to be written in their foreheads, thereby si • nifying that they did profess and practice only that worship which the father in his word hath taught; therefore says Ribera, in front habent quia non erubuerunt testimonium domini nostri Jesu Christi, neque patris ejus, frons enim sedes est verecundiae.

3. They are described from their exercise or manner of worship, and 1. That it is, a voice from heaven; that is, in a heavenly and spiritual manner, which voice is compared to three things. 1. To many waters; that is, as says Ribera, magnae multitudinis, as proceeding from sundry sorts of people, nations and tongues, as is expounded, c. 17.15. 2. To thunder, as being loud in the Lord's ears; as likewise says Ribera, quae terrebit maxim sectatores Antichristi. 3. To the harping on harps, being as sweet in God's ears, as music is to man's, and as we have the like expression, c. 5.8.

2. This manner of their worship is described, from the nature thereof that it was a song of praise, and a new song, because for a new benefit; to wit, their deliverance from Antichristian tyranny, performed by new creatures, 2 Cor. 5.17. and coming from a new spirit or heart, E • ek 11.19.

3. Of this song it is likewise said. 1. That it was sung before the throne to show the reverence and sincerity wherewith they performed the same, as in the sight of the glorious and great God, the Judge of all men, and who is the searcher of the heart. 2. B • fore the four beasts and the elders; that is, in the congregation of the Lord's Saints and servants. 3. It is said that no man could learn that song, but the 144000. which were redeemed from the earth, to show that such is the nature of heavenly and spiritual exercises that none can perform them aright, but such as are spiritual and heavenly di • posed; even as things that are learned by the ear, cannot be learned by them who want the faculty of hearing: where also by the way the vitiosity of the latin vulgar is to be remarked as Ribera acknowledges, which has dicere, for 〈 in non-Latin alphabet 〉 , discere.

These also are said to be bought or redeemed from the earth, and v 4. to be redeemed from among men, this latter expounding the former, that is from the number of these that are only fil iterrae or earthly minded, and shall have no other for their inheritance, but what portion they have of the earth here.

He proceeds farther in the description. 1. Saying, these are they who have not defiled themselves with women, for they are virgins, which Ribera and other Jesuits restrain only to bodily chastity, and such as lead a single life, excluding conjugal estate, but 1. The words make against them, for it is said; they who have not defiled themselves with women, which marriage does not, seeing by the Apostle it is called the bed undefiled. 2. The meaning of the words. 1. Expounded by the Apostle, 2 Cor. 11.2. where all God's people are called virgins; that is chaste worshippers in opposition to spiritual whoredom, which is idolatry. 2. As they are expounded by fathers, (for so says Augustine and with him Beda on this place,) Virgines hoc loco non solum corpore castos intelligimus, sed maxim omnem ecclesiam, q • ae puram fidem tenet, and thereafter, quae non polluerunt se mulicribus, hoc est, (says he) re unciarunt cupiditatibus carnalibus, nec adhaeserunt idolis, sed sunt virgins spiritualiter quarum s • onsus e • Christus. This same also is the exposition of Ambrose on 2 Cor. 11.2. 3. As they are also so expounded by the Jesuit Alcasar on this place of the Revelation. Lastly, Their excluding of conjugal estate is against reason and scope of the text, for these 144000. represent the whole true Church, amongst whom to say that there were none of conjugal estate, were most absurd.

2. He says, these are they who follow the Lamb whithersoever he goes, not that Christ by a local motion goes hither and thither, and that they so follow him, but as Augustine expounds. Aug l. de Sancta virg. c. 27. cited by Ribera, (to whom Primasius, Beda and Ausbertus assent) quid est eum sequi, nisi imitari, (say • s he) hunc enim eum in eo quisque sequitur, in quo imitatur. It is then by imitation that they follow him, as the Apostle speaks, 1 Cor. 11.1. 2. This is spoken in opposition to these who followed the beast, all which time, as is said, Joh. 10.5. they would follow no stranger, but both in purity of doctrine as the voice of their shepherd; as likewise in holiness of life, as the footsteps of their shepherd, they would follow only the Lord Jesus Christ.

3. He says, these are they who were redeemed from among men • that is, the corrupt mass of mankind, wherein by nature and transgression all were alike, but the distinction is by free grace, and the decree of the Lord's election; being (says he) the first fruits unto God, and to the Lamb, alluding thereby to that of Levite. 23.10. and called so. 1. In regard of their paucity, like a few sheaves in comparison of the whole harvest. 2. In respect of their sanctity by separation and oblation, they being the Lord's portion, and 3. In respect of their surety, for the Lord will maintain his own portion forever.

Lastly, they are here described from their sanctification, & justification being holy both ways. 1 Then among many proofs of Sanctification they are described by this as one; to wit, truth & sincerity of their speech and profession. 1. In opposition to Antichrists practice and his followers, who is a deceiver, c. 13.14. 2. Being conform herein with Christ their head, in whose mouth was found no guile, 1 Pet. 2.22. 3. Being herein, and kything true Israelites (like Nathaniel ) in whose mouth there is no guile, Joh. 1.47. nor in their life hypocrisy, but uprigh nesse in word and deed, profession and practice towards God and man.

Next, it is said, that they are without fault before the throne of God, the greek is 〈 in non-Latin alphabet 〉 , irreprehensibiles, or without blame, as the same word is translated, Eph. 1.4. and Col. 1.22. which is done,

1. By not imputing their faults or sins unto them, as Psal. 32.1.

2. By imputing Christ's righteousness to them, Rom. 5.19. given to them by the father unto justification freely by his grace, Rom. 3.24. and received by them by the hand of faith, Rom. 3.28. that so (as the Apostle speaks, 1 Cor. 1.30.) he may be to his elect, righteousness, sanctification, and redemption.

Followes now the second part of the chapter; to wit, the breaking forth at last of the light of the Gospel, by the faithful preaching thereof by the revived witnesses; to the downfall of mystical Babylon, and clearing of sun & air, that were so long obtuscate and darkened, by that smoke that arose out of the bottomless pit, as we have it, c 9.2.

This is said to be done by three Angels, and their three several proclamations, the number of three being a full and complete number of witnesses; and thereby signifying that the Lord should stir up after his two or few first witnesses killed by Antichrist, c. 11.7. A sufficient and good number to oppose him, and bring down his Kingdom of darkness, and propagate the Gospel of Christ.

First, then by these several Angels, faithful Pastors are to be unde • stood, as we see them so called, Rev. 1.20. Therefore says Ribera? In angelo significantur veri praedicatores, à Deo missi, qui nuncii Dei sunt, & illis temporibus diabol • & praedicatoribus Antichristi, pacem & securitatem pollicentibus, diem judicii eorum jam adesse clamabunt, and thereafter he subjoins, saying, quod autem de hoc angelo dicimus, id de secundo & tertio intelligendum est.

Next, of this first Angel it is said, that he did fly in the midst of heaven. 1. By heaven frequently the true Church being meant, for the reasons before specified, as by the earth in opposition, the earthly sort are signified; this shows then that these men; and not Antichrists locusts, are the pastors of the true Church, as also from whence they have their calling. 2. This Angel is said to fly in the midst of heaven. 1. To show the alacrity and diligence of these pastors and teachers in doing the Lord's work. 2. The celerity or swift passage that the light of the Gospel shall have by God's blessing on their pains, which the Apostle exhorts the Thessalonians 2 Thes. 3.1. to pray for on their part, 〈 in non-Latin alphabet 〉 , or that the word of God may run, or as here flee through the world. 3. The impossibility of Antichrist and all his adherents to impeade the course thereof, more then the course of the Sun; whereof is mention, Psal. 19.5, 6. or of an Angel fleeing in the midst of the heaven. 4. Per medium caeli volat, (says Ribera) ut ab omnibus videri audirique possit. Whereas before, like Obadia'hs Prophets whom he hid in caves, or Elijah who fled, they behooved to lurk (as Ribera grants the true Church shall be in the time of Antichrist, in Apoc. 14. p. 459. and the Rhemists, on 2 Thes. 2.3. and Rev. 12.6.) unseen or heard by their enemies; till it should come to pass, which is spoken, Isa 30 20. saying, thy teachers shall not be removed to a corner anymore, but thy eyes shall see them, or as it was said to Elijah by the Lord; go, sh • w thyself to Ahab. 1 Kin. 18.1.

The message which this Angel brings; or that which he preaches is not men's inventions, nor Popish traditions, nor legends of lying miracles, or the like; but it is the eve • lasting Gospel, so called. 1. From the author thereof, who is the everlasting and eternal God. 2. Against the calumny of the novelty of the truth thereof, which has been usual to its adversaries to object, as we see Act 17.19. 3. Because to all penitent believers, it promiseth and offereth life everlasting; and works that in us which brings us thereto. 4. Because the truth therein contained, is of everlasting indurance, one jot whereof shall not perish, (1 Pet. 1 25.) so that it is great folly to the enemies thereof to oppose the same, or seek the overthrow thereof; and wherein as Gamaliel sa •• , they do but fight against God, and that which is eve • lasting, Act. 5.39. 5. It is called everlasting, quoniam non erat periturum aut alia lege antiquandum, ut vetus testamentum (saith Ribera ) to which we may add that, 6. It is called eternal, because the substance, thereof; to wit, Christ crucified, preached thereby unto all for salvation; was from all eternity in the decree of the father appointed to be he only, by whom we shall attain to life everlasting, and 7. In opposition to Antichrists lies and errors.

Next, this Angel is said to preach this Gospel to them that dwell on, the earth, the same before being clasped and sealed up, as that book, c. 5.1. in an unknown tongue, and under strait prohibition that laicks should not read the same; and images the work of errors. Jer. 10.15. and a teacher of lies, Hab. 2.18. with men's traditions and lying legends being substitute in its place.

The persons then to whom it is preached, are they that dwell on the earth; and every nation and tongue and people, relation hereby being had to, c. 13.7, 8, and 14. Where it is shown that all these were deceived, and made to worship the beast; to these then is the Gospel preached for the reclaming them from their errors and idolatrous practices; & that thereby they may be raised from earthly to heavenly things, and from that which is temporal here, to that which is eternal hereafter.

Followes here more particularly the tenor of this Angels proclamation, where • in we have. 1. The manner. 2. The matter thereof. The manner is with a loud voice, denotating, courage, fervency and freedom; therefore (says Ribera) praedicabitur magna contentione animi propter rei ipsius magnitudinem, & ut nomen latere possit.

Next, the matter is. 1. To fear God, as if he would say (says Ribera) ne temeatis Antichristum aut ejus minas, fear nor Antichrist anymore, his Papal curses, his feigned purgatory, or bloody cruelty, who has power only to kill the body; but fear God with that reverential fear, as Angels fear him, and with that filial fear, and of a holy solicitude wherewith the godly fear him.

Next, give glory to him, the glory of our free election, not for foreseen works, the glory of our effectual vocation; not by freewill, the glory of justification; nor by any righteousness in us, the glory of our sanctification, without any merit of congruity and the work of our glorification, without any merit of condignity. No glory then in the whole work of our salvation, in part or whole is to be given or ascribed to ourselves or others, to Saint or Angel, but to God alone; and this is the only true doctrine of this everlasting Gospel.

The reason why all glory should be given to God, is set down to be this, for the hour of his judgment is come; to wit, whereby he is to judge and punish Antichrist and all his followers, who sacrilegiously before had defrauded God of his glory, and ascribed it partly to himself blasphemously, and partly to others, of which judgment we have, c. 15.4.18.4. & 8. & 19.2. Seeing therefore that the hour of his judging these who had robbed him of his glory was come, & that he was not anymore to endure that indignity unpunished severely; therefore he exhorts all by his faithful preachers to give him his own glory, wherein being a jealous God he will share with no other.

Thirdly, (says this Angel) worship him that made heaven and ea • th, the sea, and the fountains; that is, the creator of all, both great and small, as the sea and fountains are, as we have it, Jer. 10.11, 12. so that (as the Prophet shows there) religious worship is dew to no creature in heaven nor on earth, but only to him who hath made the earth by his power, and established the world by his wisdom; which doctrine of the Angels here directly also crosses Popish idolatry of worshipping so many things; as Saints, Angels, Images Relics, the host and such like; whereof most a • e dead senseless creatures, which howsoever they would excuse by a distinction of Latria and Dulia, yet that of Gal. 4.8. fully condemns them, where the Apostle charges the Galatians, that in the time when they knew not God, they gave Dulia, or religious service to those who by nature were not gods.

From which proclamation of the Angels, which contains the sum of the Gospel, we reason against Popery, thus. That is true religion only according to the Gospel, which gives all religions fear, glory and worship to God alone. But such is not Popery, because (as has been said) it gives not all the glory of man's salvation to God, but admits co-partners, man himself has merits and satisfactions, the merits and satisfactions of others, as of supererogation, and specially the Virgin Mary; to whose milk and mercy they ascribe as much as to Christ's blood and merit.

Neither worship they the creature only, but likewise many senseless creatures, being therein more senseless themselves, as has been already said; whence it follows, that the Popish religion is not the true religion according to the Gospel.

Follows the second proclamation denouncing the fall of Babylon. 1 Ingeminated, and 2. After a Prophetical manner, using the preterit for the future, to show the certainty of the fall thereof, which comes in propperly after the restoring of the Gospel; as Dagon • ll before the ark when it came in into his Temple, and the walls of Jericho fell upon the blasts of the ram-horn-trumpets. First then we have to consider how this word Babylon is to be taken; whereunto Ribera and all Romanists agree, non hic proprie accipi, sed figurate (says he) so that it is not the old Chaldean, but the new mystical Babylon that is here meant. Next we have to consider what this Babylon figureth, or is understood thereby. The Rhemists and some others would have it to signify the city or whole company of the wicked, over which Satan rules, and which is opposite to the city of God, the new Jerusalem, or society of the godly; but Ribera refutes this by three strong arguments, saying. 1. This Babel made all nations drunk with the wine of her fornication, and what a sense were this, the whole company of the wicked, made the whole company of the wicked (to wit all nations) drunk. 2. When Babel shall be destroyed, these who committed fornication with her shall stand a far off and lament her, therefore they must be without her, and not the same with her, nor the destruction of both in one hour, as is said, c. 18.10, 3. How can the whole company of the wicked be said to sit on seven hills, and to have ten Kings that shall be their supporters, and differing from them? Therefore the Jesuits themselves are forced to confess that by Babylon here, and elsewhere in this prophecy Rome is to be understood, which Viega and Ribera plainly affirms, saying, Romae convenient omnia aptissime quae in hoc libro de Babylon dicuntur, & illud imprimis quod alii convenire non potest, septem capita, septem montes sunt, super quos mulier sedet; and again, nam si quaedam ex singulis (says he) vel in congregationem malorum, vel in aliam urbem convenire possunt, omnia profecto nisi in Romam non convenient. (Ribera in Apoc. c 14. p. 444. & 445.)

The next then which we have to find out, is, Rome of what time is it to be understood; and first Bellarmine who proves by many testimonies of scripture and Father • that by Babylon here Rome is to be understood, yet to eschew that it is not Rome in the present estate thereof under the Popedom; he shifts the matter thus, that it is not Roma Christiana sed ethnica, but 1. Both Vicga's and Ribera's words herein controlls him, saying, from the 12. chap. to the 20. Tota haec secunda pars hujus libri, (says Ribera) ad Antichristum & Antichristi tempora pertine • , (Rib. in Apoc. 12.) who, in the time of Rome heathen, was not yet come. 2. They reason from th • • inall and total ruin thereof that never came on heathen Rome, that it is Rome in the future estate thereof (after the heathenish time thereof) that is to be understood, for so says Ribera, deinde etiam admonere nos (voluit, ut quamvis • ultas videremus ejusdem urbis ruinas & captivitates, intelligeremus nondum dignum supplicium accepisse immania ejus facinora, donec adventante jam saeculi fine omnino deleatur. (Rib. in Apoc. 14. p. 452. 3. They set down the causes of this total and final ruin of Rome in the latter days, that the same are the like causes which provoked God to wrath against heathen Rome; to wit. Idolatry, and bloody persecution of the true worshippers of God, for so says Ribera, ex quo etiam manifest perspicitur peocata quae extremo tempore patrabit, omnino similia futura iis quae fecit cum imperium tenebant imperatores; therefore also says Viega, hoc nobis dicendum est cum Aretha, Ansberto, Primisio & Ambrosio, Idololatriam urbis Roma hic designart, defecturamque esse Roma • à side, atque ideo futuram esse habitationem daemoniorum, & non tantum propter priora peccata eam conflagraturam esse magno incendio (says Ribera) ut ante diximus, sed etiam propter illa quae extremis temporibus est commissura, quod ex Apocalipseos verbis adeo conspicuum est, ut ne stultissimus quidem negare possit Viega in Apoc. 18.

It rests then, if Rome under the Papacy be guilty of the like sins; to wit, idolatry and perlecution of God's true worshippers; whereof it was guilty under the Roman Emperors, thence then it will follow (if this be proved) that Rome under the Papacy is now the seat of Antichrist, and that mystical Babel here spoken of, which under the said Papacy as the last head thereof shall with the same go to utter destruction.

First then that Rome under the Papacy is guilty of idolatry is more nor clear. 1. By their doctrine. 2. By their practice, first then this is the doctrine of the Roman Church concerning images, to give them religious adoration; as it was decreed in the late council of Trent, under Pius the 4. Sess. 9. and that they ought to be worshipped properly, that is, as they are considered in themselves, so that the worship stayeth itself in the image, for if the image) says Bellarmine (were not to be worshipped but impropperly; to wit, because before it, in it, or by it, that which it represents is adored; then surely it might be simply denied (says he) that images should be worshipped at all. ( l. 2. de imag. c. 21 &. 23.

Yea moreover they teach that images should be worshipped with that same worship, as those whom they represent; and therefore the images of God or Christ with Latria, for so does all their schoolmen almost, teach (says their Bishop Peresius ) as Aquinas p. 3. q. 25. art. 3. Alex. p. 3. q. 30. art. ult. Azorius instit. moral. t. 1. l 9. c. 6. Bonavent in 3. sent. dist. 9. and others. ( de trad. p. 3.)

Next their practice is such, that as their own Cassander says. It is more nor manifest, then can be expressed by words, that the worship of images is come to that height of adoration, that the very Pagans have given to their idols (says he) neither is it of any worth; the excuse which some pretend, that they give this worship not to the images, but to them whom they represent: for this color (says he) the Pagans also used for their idolatry, as we see in Arnobus, and Augustine l. 3. de doct. Christiana, c. 7. Yea they so dote upon images (says their own Gabriel Biel ) that people believe a certain deity to be in them, whereby they are able to work miracles, and confide more in these (says their own Polidor Virgil. ) then in Christ himself. ( Consult. de imag. art. 21.) in ean missae lect. 49. l. 6. de invent. rerum. c. 1 3.)

The worshipping of Saints in like manner is come to that height of idolatry, that they worship no otherwise their he & she Saints, (says their own Vives) then they do God himself; neither see • in many things, what difference there is (says he) between their opinion of Saints, and that which the very heathen had of their gods. ( in l. 8 de civit. dei. c. 27.)

And as for the Virgin- Mary, they not only pray to her to forgive them their sins, but to command her Son to grant what they desire; but ascribes mercy to her only, and that the Lord has parted his Kingdom between her and him, and reserved justice only to himself; so that 'tis lawful to appeal (says Bernardin de busto ) from the Sons justice to the Mothers mercy, and have made the plaster of the souls cure to consist, of the mothers milk mixed with the Sons blood. ( in rom. miss. O Fylix puerpera &c. Biel in commiss. lect. 80. Amphitheatrum honoris, Caroli Bonartii.

I omit their gross adoration of feigned relics, with their idolatrous adoration of their breaden god; the host, as if it were Christ, which the Jesuit a Lapide on Isa. 7.14. blasphemously says, the Priest by consecration, as an • there Virgin Mary in the work of incarnation, doth bear and bring forth.

Secondly that Rome under the Papacy is guilty of bloody cruelty, in urbe ipsa (as Ribera speaks) & eju • authoritate atque imperio in omnibus provinciis, whereby the whoare is drunk with the blood • f the S • ints, is notorious likewise by these her own witnesses. ( in Apoc. c. 14. p. 451 in fine. )

First, of the ninth hundredth year and after a charter-monk, the author of fasciculus tempo um crieth out thus on the Apostolic sea (as he calls Rome ) amongst other heinous crimes. O what persecution is now? Alas, what company, what assembly; yea, what man may be now secure (says he)? and a little before. O worst times that ever was (says he) wherein the godly man does perish, and truth is decayed amongst the sons of men. ( f. 49.)

And in the life of Pope Innocent the third, he says, that a hundredth thousand of the Waldenses were partly slain by the Earl of Mount-ferrat assisted at the Popes command with Bishops and Abbots, and partly put to flight, which bloody persecu • ion was again renewed (as Thuanus testifies,) lib. 27. hist.) anno. 1560.

As for later examples, the bloody Wars of Bohemiah, that were before the Council of Basil; those likewise of Germany, in the time of Charles the fifth Emperor; the bloody league of Trent, and event thereof in France by the Guisian faction, the Massacre of Paris, and elsewhere through France, wherein thirty thousand were murdered; the cruelty of Duke de Alvah in the low Countries, the Inquisition of Spain, Queen Mary's cruelty in England, the intended cruelty of the Spanish Armado in eighty eight, and Gunpowder-treason, 1605. and the late cruel Massacres in the rebellion of Ireland, all these (I say) are clear and sufficient proofs of the cruelty of the Roman Sea under the Papacy.

And as f • r other sins and horrible impieties, whereof Rome is guilty, both in head and members, I have spoken of already, on. c. 11.8. and 13.2. where Platina the Popes Secretary plainly professes, saying, Our sins are come to that height (says he) that there is scarce any place left to God for mercy, &c. yea, Whatever impiety (says Petrarch ) or wickedness of manners the whole world in any place either has, or has had, thou mayest see them gathered together in one. I might to this purpose likewise adduce, Mantuan de calamitatibus temporum, Clemangis de corrupto ecclesiae statu Marsilius Pataninus, in his defensor Pacis, with divers others, all Roman Write • s; by all which that has been said, it is clear what Rome now is under the Papacy, and how truly Ribera speaks, saying (in Apoc. 14. p. 456.) Itaque dum sub pontificis maximi dominatu fuerit, longe aberit ab hujusmodi sceleribus.

This Babylon also is after a singular manner called, that great city, with which none might compare in Johns days, and which (that we may know the same the better) c. 17, 18. is called again that great City which reigneth over the Kings of the earth.

The cause of whose fall and utter ruin is here likewise set down, to wit, b • cause she made all Nations drink of the wine of the wrath of her fornications. 1. By fornications, her idolatries being understood, and apostasy from the truth, by holding whereof the Church is a chaste Virgin to Christ, therefore says Ribera on this place, Polorum cultus maxim hoc nomen obtinet quoniam tunc maxim anima recedit à Deo, & diabolo se tradit corrumpendam, therefore idolatry is called the worshipping of the devil, chap. 13, 4. and 1 Cor. 10.19, 20.

2. As Idolatry and false worship is called fornication or spiritual whoredom, which is pleasant to flesh and blood, so it is called, the drinking of wine. 1. To show thereby, as the drinking of wine is pleasant, Prov. 23.31. so is error and idolatry pleasant to the natural man, being a sensual religion, and therefore no marvel to see multitudes run after it. 2. As wine inflames, so does idolatry with a blind and mad zeal, as we see in the people's making the golden calf, and in the Priests and worshippers of Baal. 3. As wine and strong drink is deceiving, stealing upon the drinker, and making him drunk before he be aware, so is error and idolatry, therefore it is said of the second beast, c. 13, 14. that he deceiveth them that dwell on the earth. 4. When one is drunk, it is in vain almost at that time to council them or make them know their error, as we see in Abigals dealing with Nabal, even so those that are drunk with the errors and superstition of Popery, it is no marvel that the pains that are taken for reclaiming of such be rejected by them, or prove unprofitable, because they have drunk in error so deeply, and are drunk with the wine of the whores fornications, and so are (see Hos. 4.11.) spiritually as it were benumbed, and cannot know or acknowledge their error. 5. As wine wherewith one is drunk, biteth like a Serpent (says Solomon ) and stingeth like an Adder, Prov. 23.32. both which are venomous, and bring torments and death in the end, so does error and idolatry, unrepented of and forsaken, torment to the soul in end, and death everlasting.

3. This wine that Babylon gives to drink, is called the wine of wrath. 1. Because it brings God's wrath on them that drink it, as we see, ver. 10.2. Because it inflames them, and inrages such who are drunk therewith, with wrath and cruel fury against all their opposites, who profess the truth, as their bloody murders and massacres can testify.

Follows here the third Angels proclamation, wherein we have, 1. The manner, 2. The matter thereof. First, then the manner is with a loud voice, noting thereby, 1. The zeal and boldness of such faithful Pastors whom God should raise up, who should be courageous for the truth. 2. The obstinate disposition of seduced Papists for the most part, who are so deaf as it were, to such threatenings or forewarnings, that the same must be uttered with a loud voice.

Secondly, the matter is a dreadful denunciation of the wrath of God against all those who shall worship the beast and his image, and receive his mark in their forehead, or hand. Of the meaning of all which we have spoken before.

Here then we have in this denunciation, or Divine anathema tacitly opposing (as it were) that papal anathema used against the Professors of the truth, when he accurseth them all on the Thursday before Easter yearly. 1. What is denounced, to wit, that they shall drink of the wine of the wrath of God. 2. The quality of this wrath, to wit, without any mixture with mercy. 3. The measure of it, to wit, a cup of indignation. 4. The effect of it, to wit, torment, as by fire and brimstone. And 5. In whose presence, to wit, the holy angels and of the Lamb.

First, then that which is denounced is that as they drank of sin, which was the wine of Babylon's fornication, so they should drink of punishment; wine for wine, but wine of the wrath of God. It was poisonable sweet wine that they drank first, but this shall be sharp and sour wine which they shall drink of next, and most justly such, because, as the Lord says, Isa. 5. He looked for sweet grapes at their hands who carried the Christian Name, and claimed to be his Church, but, Behold four grapes, therefore of such grapes as they gave to him, such wine he gives back to them 〈 in non-Latin alphabet 〉 , furoris & indignationis, as we have it, Ps. 74.9. and Jer. 25.15.

Secondly, the quality of this wrath, is, without mixture, to wit, of any mercy, therefore (says Ribera) non erat mistum divinis miserationibus Whereas the cup that the Lord gives to his own full their sins, is for their mixture, as the Psalmist speaks, Psalm 75.8. tempered by his Fatherly and medicinal hand with the sweetness of mercies, and comfort in the end.

Thirdly, the measure of it is a cup of indignation, full to the brim, because of their filling the cup of their iniquity, wherein in like manner the Lord shows a great difference between his punishing of the wicked in wrath, and the correcting of his own in love; upon whom he will lay no more then they are able to bear, and whom ever he corrects in mercy and measure.

Fourthly, the effect of their drinking of this cup of the Lord's indignation, is torment, and that in the highest degree, as of burning by fire, joined with brimstone as the fuel thereof, which is sa d to be, 1. Most noisesome to the eyes. 2. Loathsome to the smell. And, 3. Most sharp in burning, therefore says one of it, facillime incenditur, percinacissime fervet, & difficillime extinguitur.

Fifthly, this their tormenting shall be in the presence of the holy Angels, and of the Lamb, 1. Of the holy Angels in whose sight they sinned, and in whose sight they should be punished. And 2. Of the Lamb, against whom they sinned in following his enemy Antichrist in deed, while as they professed that they followed Christ in words, therefore says Ribera, & ante conspectum agni, ut scilicet, videat quas poenas sibi dent illi, qui se sprero, antichristum sequi maluerunt, & ipsi magìs crucientur, intelligentes se ab eo videri, as we see, Luke 13.28.

Follows here the amplification of their Judgment and torment from the eternity thereof, showing that it shall be both easlesse and endless. First, then he says that the smoke of their torment ascended up forever and ever, not that properly to speak there is any smoke in hell, bec • use smoke proceeds from the resolution of the matter which by fire is consumed; no which thing is in hell, else the fire there sh • uld sometime be extinguished, bu • smoke, here is either a metonimy of the sign for the thing signified; as smoke is a sure sign, that where it is, the • e is fire; and so the sense is, that the fire, wherein they are tormented, shall be evermore. Or, 2. That with this fire wherein they are tormented is perpetual smoke and darkness, so that they have not so much comfort therein as of any light, and this smoke shall torment them as well as the fire, and therefore is called the smoke of their torment, that is the smo • k that torments them.

Next, it is said that they have no rest day nor night, so that as it is endless, so here it is easeless, and albeit it be them perpetual night, yet here here he speaks after our manner of speaking, who mean thereby a perpetual indurance of a thing without intermission, as we shown before, c. 7.15.

Here follows the third part of the Chapter, wherein is set down the description from patience, faith and obedience which they had in their life, and their happy estate of rest and remuneration which they have after death.

First, then he says here is the patience of the Saints, (of which words we spake before, chap. 13.10.) under temptation and persecution by Antichrist, tried by God, brangled by Satan, seen by others, and held fast by themselves. Therefore (says Ribera) hic spectabitur & exanimabitur patien • ia sanctorum, si non sinant se ullis terroribus Antichristi à via recta dimoveri, sed semper custodiant patienter & perseveranter m • ndata & fidem Jesu Christi.

Next they are described from faith and obedience, which God having joined together in those that are truly the Saints of God are never found separate, and serves as a Shibboleth to discern between them and counterfeit hypocrites.

Follows here the happiness which they enjoy after death, wherein we have, 1. The proposition, Blessed are the dead &c. 2. The confirmation of it, partly prefixed, being a voice from heaven, and commanded to be written, partly intermixed, even so says the Spirit.

First, then it is by a voice from heaven, and when heaven speaks, earth should hear and not doubt of the truth thereof the utteter of which voice is hereafter said to be the Spirit, but where is the Spirits voice to be heard? in Scripture, therefore John is bidden write it. 1. To assure the godly the better of the comfort thereof. 2. To refute the erroneous judgment of Antichristians, who judged such to be damned heretics. And, 3. To be a perpetual and registrate verdict from heaven against their hellish, or rather heathenish Purgatory.

In the proposition itself we have to consider, 1. Who are blessed. 2. What kind of blessedness is here meant. 3. When they attain to it. And 4. Wherein it consists.

First, then those who are blessed are they who die in the Lord, and who, 1 Thes. 4.14. are said to sleep in Jesus, and v. 16. to be dead in Christ, by which all the godly are meant, who live in the Lord, and he in them, Indeed the Rhemists, to avoid the force of these words against purgatory, expound this to be only meant of Martyrs. But, 1. The words are not, Blessed are they who die for the Lord, but who die in the Lord, as all the godly do. 2. Viega proves the contrary out of the ancients, as Ambrose, Haymo, Beda, and specially Bernard, saying, non soli beati praedicantur qui pro domino moriuntur sicut martyrs; sed qui in domino moriuntur sicut confessores. 3 Accedit etiam ecclesiae authoritas (says he and Ribera with him) quae in officio defunctorum hoc utitur testimonio, ad cujusvis memoriam celebrandam. 4. Communis fere expositorum sententia est (says Ribera, and with him Lorinus) quam etiam Andreas Cesariensis sequitur, haec de omnibus justis dici, and thereafter, & est hic sensus ad id quod Apostolus agit aptissimus (says he) quoniam & priorem illum complectitur, & latius manat, ac ad omnes justos pertinet.

S • condly the blessedness that is here meant, is, beatitudo, non viae sed patriae, non in spe, sed re, non in expectatione, sed fruitione, consisting in that beatifical vision of God, his comfortable approbation, their blessed association, and eternal fruition of fullness of Joy and pleasures for evermore.

Thirdly, the time of their fruition hereof, is, 〈 in non-Latin alphabet 〉 , a modo, from henceforth (says the Spirit,) id est à tempore mortis (says Ribera) ut exponunt, Ambrosius, Haymo, & Beda, q • i etiam affert illud, Ps. 126.2. cum dederit dilectis suis somnum ecce haereditas domini, and thereafter he says, ( a modo requiescunt a laboribus) qui dicit hoc, ostendet, quod ante, nequaquam debent cessare à laboribus, sed cum nihil ad laborandum remanserit, tunc perfectam quietem percipere.

To this likewise do the Fathers assent, as Dionysius Areo pagia, lib. de ecclesiae haerarchia. c. 7. Justin Martyr. q. 75. Aug. medit. c. 22. & l. 20. de civit. Dei, cap. 15. and oath • s.

Bellarmine in like manner says thus, lib. 1. de Sanctis c. 3. The Apostles reasoning, 2 Cor. 5.1. is most excellent, to wit, this, If this mortal life perish, statim habemus aiiam longe meliorem in coelis, and upon Dionysius Areopagita's words cited by him, c. 4. nota (says he) Dionysium dicere animas sanctorum, statim a morte hominis consequi immortalitatem. Which circumstance of time by the testimonies adduced according to this place of Scripture, clearly overthroweth Purgatory. See also Ribera hereafter on the words, (and their works follow them.)

Fourthly, this blessedness of the Saints consists in these two. 1. Rest from their labors in their general or particular calling here, in doing or suffering, their eternal Sabbath being now come. And 2. In their remuneration, expressed in these words, and their works follow them, which are said to follow; 1. Because when all other things forsake them in death and judgment, good works in their remembrance before God, as is said of Cornelius alms, &c. accompanies them unto his tribunal, as we see, Matth 25.34. 2. Because the godly, though they do good works, yet they set not them before themselves, nor before God with the proud Pharisee to glory of their merit, but with the Apostle, Phil 3.13. by a holy oblivion they set them behind, and therefore they are said to follow them. 3. (says Ribera) maluitque dicere 〈 in non-Latin alphabet 〉 , id est, cum ipsis, ut intelligeretur peracto labor (note this against Purgatory) continuo premium adesse, quam 〈 in non-Latin alphabet 〉 sicut decendum videbatur.

Follows here the fourth part of the Chapter, wherein after the preceding desciption of the blessed estate of the godly, is set down the woeful estate of the wicked, and the time when they shall drink of the wine of the wrath of God, spoken of, v. 10. and be cast themselves into the great wine-press thereof; as we have it v 19. hereafter, which time is the time of the Lord's coming to judgment, who is here described, together with his reapers, whom he shall use for reaping of this great harvest.

First then; we have the Judge described. 1. From his form or shape, like to the Son of man. 2. From his place and posture of judgment sitting on a white cloud 3. From his ornament royal, h ving on his head a golden crown. And 4. From his instrument, having in his hand a sha • p sickle.

Fi • st then, he is said t • be one like to the Son of man, so speaking of Christ as he appeared in vision, therefore says Ribera semper solet in rebus quas vidit dicere, quasi aut similis, quoniam ipsas non videbat vision illa prophetica, sed earum similitudines.

Secondly, the place where he sees him, is a white cloud, noting thereby 1 That it was he, of whom Daniel fore-prophesied, c. 7.13. that at the last day was to come in the clouds of heaven to judge the world, as himself says, Matth. 24.30. then shall they see the Son of man coming in the clouds of heaven with power and great glory. 2. It is on a white cloud, as c. 20.11. his Throne is called a white Throne, t •• d by that of Solomon's, denotating thereby the purity and equity of his judgment. And on this cloud he is said to sit. 1. Signifying thereby his posednesse, and voidnesse of passion or perturbation as all Judges ought to have in the act of judgment. 2. His Majesty and Authority, sitting not only as a Judge on the tribunal, but as we see by his royal ornament of a Crown, as a King on his Throne, whi • e all others do stand.

Thirdly, his royal ornament is a Crown, to show, as is said, c. 19 16. That he is King of kings, and Lord of lords, and as Daniel speaks, c. 7.14. that there is given to him dominion and glory, and a Kingdom, and his dominion is an everlasting Dominion, which shall not pass away, and his Kingdom, that which shall not be destroyed.

Fourthly, his instrument that he has in his hand, fit for his work in hand of reaping the earth, is a sickle, his judgment properly being likned thereto, because as it is circular and compasseth about that which it is to cut down, so shall the Lord's judgment close and compass about all the wicked in that day, so that they shall not be able to flee, nor escape it, as the Psalmist shows, Ps. 139.8.

Also it is a sharp sickle, signifying thereby the qu • lity of his judgment of the wicked, it shall be a sharp and sore judgment whereby they shall be adjudged to sharp and sore torments in hells fire forever.

Here is set down unto us the fervent desire of the S ^t , that Christ may come to judgment for the consummation of their glory, and manifestation of his justice against their enemies, according as we had the same set down before, c. 6.10. and hereafter, c. 22.20 Therefore (says Ribera) commune beatorum desiderium profert, ut scilicet regnum peccati finiatur, & Deus solus regnet in omni • us. This desire is said to be put up to Christ by an Angel that came out of the Temple, this Angel not being one by nature, but in his person the glorified Saints being to be understood, because of their unity, especially in this desire, one being put for all, as we have it usual in Scripture; Mat. 22.11. who is called so, because in heaven (as our Savior tells us, Mat. 22.30.) they live as Angels, or an evangelical life, and therefore are called, Luke 20.36. 〈 in non-Latin alphabet 〉 or equal and like unto Angels.

Next, this Angel is said to come out of the Temple, whereunto is added v. 17. which is in heaven, not that any material Temple is there, as we see; c. 21, 22. For the Lord God Almighty and the Lamb are the Temple of it, but the Temple being taken for the Church of God, called therefore a holy Temple here, Ephes. 2.21. and being glorified, may justly be called as v. 17. A heavenly Temple hereafter, for this cause he is said to come out of the Temple, to signify, that this his desire is the common and fervent desire of all the glorified Saints whom (as coming from them) he does represent.

This Angel is said to cry with a loud voice, signifying thereby the fervency of his desire, and that which he desires from him who sits upon the white cloud, in the place of such eminency and glory, is, that he would thrust in his sickle and reap, that is, that he would come to the general judgment of all men, the reason is, because it was now high time, for the harvest of the earth is ripe, which words seem to have allusion to Joel 3.13. where the same similitude of the harvest, and vintage that are used in this Chapter, is there both set down and expounded, saying, put ye in the sickle, for the harvest is ripe, come get you down for the press is full, the sats overflow, for the wickedness is great. We see then by the harvest of the earth, that it is ripe, is meant, that the wickedness of the earth is at an height, therefore says our Savior: When the Son of man cometh, shall he find fai • h on the earth? Luke 18.8. and if no faith, no true piety, but all manner of sin and ungodliness.

What the harvest is then, and who are the reapers; our Savior doth best expound, saying, Mat. 13.39. the harvest is the end of the world, and the Angels are the reapers, he being always the princ • pal Agent, as we see v. 16. by whose power and authority the others do reap, the • efore it is said, Mat. 24.31. and he shall send his Angels with a great sound of a Trumpet, and they shall gather together his elect from the sour winds, from one end of heaven to another. As also Mat. 13.41.

And they shall gather in like manner out of his Kingdom all that offend, and them which do iniquity. And he shall separate them one from another, as a Shepherd divideth his sheep from the goats, and these shall go away into everlasting punishment: but the righteous into eternal life, Mat. 25.32, 46. Here then we have the reason of this similitude of the harvest and reaping thereof, whereunto the end of the world and general judgment is compared. 1. As the harvest time is when the corn is ripe, even so shall that day come, when the iniquity of the wicked is at an height, and the number of the Saints of God are completed, both which we see expressed, c. 6.11. 2. As at harvest time the corn is separate from the earth by reaping, so shall all mankind be by the Angels forenamed gathering, and presenting them to judgment. 3. As there is a separation of the good grain from the tares, so shall there be of the godly from the wicked. And, 4. As the good grain is laid up in the barn or garner, but the tares are cast in the fire to burn, as we see, Mat. 13.40. so shall the godly be carried into heaven as the everlasting Mansion, but the wicked shall be cast into hells fire, there to be tormented forever.

This that has been said, serves sufficiently for the explication of these two verses. Christ Jesus (as has been said) being here described as the principal agent of this great work, and who heareth at last the fervent desire of his Saints, and this Angel, v. 17. that comes from heaven, and the Temple therein, that is, either from God, as we see it expounded, c. 21, 22. or where the glorified Saints are, who are also called the Lord's Temple, 2 Cor. 6.16. and to denotate that it is a holy work that he goes about, this Angel (I say) representing all the rest, by whom the Lord Jesus was to execute that work of reaping his harvest.

Here persisting in the same allusion to the Temple of Jerusalem and Altar that was therein; he says that another Angel came out from the Altar, which c. 8 3. is said to be before the Throne of God, and therefore thi • denotates likewise, that he came out from God's glorious presence by his direction, and as consecrated to do a holy work. He is also said to have power over fire, both which, to wit, the Altar and fire we see joined, c. 8.5. and by which fire some means it, by which the conflagration of the world shall be, this Angel having the power to kindle the same; but others, the power which the Angels receive to cast the wicked after their sentence pronounced, into that unquenchable fire of hell, according as our Savior says, Mat 13.30. In the time of harvest, I will say to the Reapers, gather ye together first the tares, and bind them in bundles to burn them, but gather the wheat into my barn. And therefore this Angel cries to the other that had the sharp sickle to reap, because the reaping or gathering must go before the sentence and this projection of the tares into the fire. In w • ose words we see a transition from the metaphor of reaping of corn, to the reaping of a Vintage, wherein the multitude of the wicked are compared to the clusters of a vine, but not such a vine as is spoken of Psal 80.14. but which Deut. 32.32. Is called the vine of Sodom, whose grapes are gall, and their clusters bitter, or which is an empty vine, Hos. 10.1. Void of truth or holiness, whose grapes are said to be fully ripe; when the cup of their iniquities are full.

Which vine and the clusters thereof being reaped, it is shewn here what was done with the same, to wit, it was cast into the great winepress of the wrath of God, which is nothing else but that place of easeless and endless torment of hells fire forever, wherein the wicked shall be cast like chaff, as our Savior speaks, Matth. 3.12. or as tares, as he speaks, Matth. 13.30.

This winepress also, which is called great, because then all the wicked shall be cast therein, is said to be trodden, quia Deus malos tum premet, (says Ribera) quemadmodum uvae praelo praemuntur, as we see, Isa. 63.3. without the City, that is, being fully then separate, as chaff from the wheat, or sheep from the goats, and debarred from that heavenly Jerusalem, for (as is said, c. 22.15.) Without are dogs, and sorcerers, and whooremongers, and murderers, and idolaters, and whosoever loveth or maketh a lie.

Lastly, it is said, that blood came out of the winepress, even to the horse bridles for the space of a thousand and six hundredth furlongs, which will be about two hundred English or Scots miles, by this blood the wine being signified that comes out of the pressed berries, because it is red and like unto blood, and is so called usually in Scripture, as Gen. 49.11. When speaking of Judah, old Jacob says, he washed his garments in wine, and his clothes in the blood of grapes, and again, Deut. 32.14. Moses speaking of God's goodness to Israel he says, that he did drink the pure blood of the grape. Then we have to consider what this wine is that comes out of the winepress, and why by such an hyperbolick speech it is said to come forth in so great abundance. 1. Then the tenth verse tells us that this wine is the wrath of God, and the cup of his indignation without any mixture of mercy, which all those shall drink of that worship the beast and his image, and receive his mark in their forehead or hand. 2. The hyperbolick expression of the coming out of it so abundantly in height, as it were to horse bridles, and in breadth or length one thousand and six hundred furlongs, is to show that it shall be such a deluge and great inundation of God's wrath, that they should not only drink thereof, as v. 10. but also swim therein, as they did in their pleasures in this life, and as they shed the blood of the Saints of God abundantly.

These two Metaphors then of the harvest and vintage signify one thing, and the vision is diversely thus set down and doubled (as Joseph said of Pharaohs dream) to show the certainty thereof.

Lessons or Applications on the fourteenth Chapter.

Ver. 1. Where the Church is here compared to Mount Zion; We see, 1. The sublime, high, and heavenly spiritual condition thereof, though base and low in the eyes of the world. 2. Her stability like Mount Zion that cannot be removed, and against which the gates of hell shall never prevail. And 3. That they who join thereto must have elevated minds from earthly things to seek after those things that are above.

2. By the Lamb standing thereon; we see that Christ is ever present with his Church, and shall be to the end: even then when his presence is least sensible, and when he seems to have least care of her.

3. His posture of standing, as Steven saw him, Act. 7.56. teaches us how ready he is to do all that can contribute or consist with her good or comfort.

4. His having with him, 144000. shows us that in the time of greatest persecution, or prevailing apostasy Christ never wanted a Church of true Worshippers.

5. Their having his Fathers Name written in their foreheads, shows us that it is not multitude or other Popish notes that is a mark of the true Church, but the sincere and avowed profession of the truth and Word of God, with a suitable holy practice of life joined thereto.

Ver. 2. By the description of this voice which John heard, we learn that the exercise of God's Worship by his Saints both in prayer and praise spiritually performed, is a heavenly exercise, which like thunder sounds loud in God's ears, and there • fore is heard by him, and is melodious like the harp, and therefore is acceptable to him.

2. By the noise of many waters, and harping of Harps, we see the sweet harmony of the true Church and all the members thereof, what different tongue or Nation soever they be of, in the unity of one faith, and sincerity of one worship.

Ver. 3. Where it is said that they did sing, we see that the Saints in their greatest sufferings and pressures have inward joy and peace, which makes them rejoice and sing, as we see, Acts 5.41. the reason whereof is the honor that they have thereby, as also (as our Savior shows, Mat. 5.12.) the great benefit that they reap.

2. It is called a new song for a new benefit, which teaches us in like manner, as God renues his benefits to us, that we also should renew our thankfulness.

3. They are said to sing the same before the Throne, which teaches us whatever worship we perform, let us ever do the same as in God's presence in reverence and sincerity.

4. None could learn this song, but the 144000, that were redeemed from the earth, whereby we see that the carnal man understands not the things of God, nor can worship him aright, wanting the Spirit.

5. The godly are called redeemed ones, as Peter shows by a precious price, 1 Pet. 1.18. which should teach us that we are no more our own but Christ's, and should not sell ourselves again unto any wickedness.

6. They are said to be redeemed from the earth, therefore in our affection we should not cleave thereto.

Ver. 4. They are said to be such who have not defiled themselves with women, that is, spiritually committed whoredom, which teaches us that Idolatry is a sin of filthiness, and an idolatrous Church is a filthy whore, unworthy to claim to as a mother by any.

2. They are said to be Virgins, showing us thereby who are the true Church and chaste Spouse of Christ, even those only who give all Religious worship to God alone, of whom it may be said, paret & patet Uni.

3. They are said to follow the Lamb, whereby we see that it is is not enough to profess the truth in word, but to follow the Lord Jesus likewise in practice of life, 1 Pet. 1.15, 16.

4. By calling them the first fruits which were holy to the Lord, we see the special interest that the Lord has to the godly beyond all others, as his peculiar people, portion and inheritance, whom he will ever therefore care for and protect.

Ver. 5. Where it is said, in their mouth was found no guile, we see that sincerity of heart and speech without guile or hypocrisy, is one of the sure marks whereby a true Christian is known, few of which sort are now to be found.

2. It is said, that they are without fault before the Throne of God, which shows unto us the great comfort that the godly have specially in the day of death, and of their appearance before God in judgment.

Ver. 6. Faithful Pastors being represented by this Angel, and participating of the name, teaches them as they have a commmunion in the names, so to have a communion in the d • sposition and duties which the name imports.

2. Seeing his flying in the midst of heaven, denotates his cheerful and diligent discharge of his message, let all true Pastors imitate him herein.

3. Whereas the Gospel which he preaches is called everlasting; this serves not only to stop their mouths, who calls our Religion a new Religion, but also answers their question who asks where the same was before Luther? to wit, it was and is contained in the everlasting Gospel of Christ.

4. We see what only ought to be taught by all faithful Pastors, to wit, not men's traditions, lying legends, or such like, but only Christ's eternal Gospel.

5. We see the universality of grace and salvation to all N • tions, Kindreds and Tongues that is offered therein, so that none are debarred who by impenitency an misbelief debar not themselves.

6. This Angel preaches to all them that dwell on the earth, but all were not thereby conv • rted, so that we see preaching comes to many to whom grace cometh not, For many are called, but few are chosen.

Ver. 7. His preaching is with a loud voice, signifying his zeal; power and fervency, necessary to be imitated by all faithful Pastors.

2. The Gospel being the wisdom of God, he exhorts men therefore first to fear God, which is the beginning of wisdom, therefore without this let none think they have true wisdom, or can justly claim to the promises of the Gospel.

3. He says also, give glory to him where we have a clear mark of a true Teacher, who teaches that we should give all the glory both of grace or sanctification here, or of glorification and salvation hereafter only to God allanerly.

4. He says, for the hour of his judgment is come; whereby we see that God has a set and a determinate time for the deliverance of his own, and judging the wicked, which though they put it far from them, yet it shall come and shall not fail, no not in an hour.

5. He exhorts also to worship God who created all things; where we have another mark of a true Teacher; who teaches all religious Worship to be given to the Creator, and not to the creature.

6. Where it is said that he made heaven, and earth, and sea, and fresh waters: this teaches us, whatsoever good or comfort we have from these for the necessity of this present life, that to him as the Creator we should give the praise.

Ver. 8. Where it is said by this Angel after the preaching of the former, that Babylon is fallen, we see that it is the powerful and zealous preaching of the everlasting Gospel, that is the ruin of Antichrist, it being the breath of the Lord's mouth whereby he is consumed, which makes him so to rage and peresecute the same.

2. Rome is here called Babylon, (as has been proved) we see then, that a like sins makes places or persons to get the like names as we shown before on c. 11.8.

3. Where he says, Babylon is fallen, we may learn that her total and final ruin shall as surely come to pass as if it were already performed, for as the Prophet speaketh. Jer. 51.33 the time of her threshing is come; yet a little while and the time of her harvest sha • l come.

4 He renders this as the reason of her fall, because she made all Nations drink of the wine of the wrath of her fornication, which shows unto us the equity of the Lord's proceedings, never punishing without a just cause.

5. We see here when Rome proves to be this Babylon, to wit, when claiming to be a Catholic mother and mistress, she propagates everywhere her doctrine of idolatry, which is spiritual fornication and whoredom, aluring and inebriating people thereby, as is clearly proved under the Papacy.

6. By all Nations, their drinking the wine of her fornication, we see whereunto the natural inclination of sensual man is bent, to wit, to error rather and idolatry, then to truth and God's true worship.

7. We see the cause of the obstinacy of most who are Popish, to be this, they are drunk as it were with wine, and therefore reject all right information.

8. Here likewise we see their gross blindness and stupidity, to wit, that they drink in such a filthy drink, as wine of fornication, as also such a fearful drink as wine of wrath, or God's indignation.

9. Because of her making all Nations drink of such a wine, it is said, Babylon is fallen, that great City, which shows unto us, that falling in sin is the cause of many great falls, of the Angels, of the world, of Kingdoms, of Cities and of persons, &c. and that no earthly grandeur can hinder the same.

Ver. 9. We see the first Angels preaching is an information, the seconds is an intimation, but this of the third is a fearful commination, which teaches us that God's sevants come not all, or at all times after one strain, but according to the divers works and ends whereto they are appointed, they are fitted with diversity of gifts, some to be sons of thunder, some of consolation, and some at one time to come with the rod and austerity of the Baptist, and the same at another time to come like a mild Moses with the spirit of meekness.

2. In this commination, we see what a fearful guiltiness it is, after that the light of the Gospel has so clearly and plentifully shined, to follow Antichrist, and to continue obstinately in error and idolatry.

Ver. 10. We see here likewise what dreadful wrath and punishment hangs over the heads of such.

2. How they lie not only under the wrath of God without any mercy here, but likewise what easlesse and endless punishment abides them in hells fire hereafter.

Ver. 11. Where it is said, that the smoke of their torment ascends; This shows that where the cry of sin unrepented of ascends first, the smoke of the eternal torment who do sin shall ascend next.

2. This is to be noted that this commination is only against the worshippers of the Beast, and those who are his marked ones, but not against such as were but only of his name, or number of his name, which serves to answer them who ask, what became of our predecessors that lived in the time of Popery? surely most of them knew not the deepness of Satan, but were only of the name or number of the name of the Beast, and therefore are charitably to be judged of, as many such no doubt are yet in Spain and Italy, groaning under their spiritual captivity.

Ver. 12. Where he says, here is the patience of the Saints, we see wherewith they should arm themselves in the time of the enemies prevailing, or of their own pressure.

2. Here also we have the mark of true Christians spoken of v. 1. and c. 7.3. to wit, they keep the commandments of God, and the faith of Jesus without dividing, as hypocrites do (like the false mother) the one from the other.

Ver. 13. John is bidden write what this voice from heaven spake, to teach us that we should believe as the voice of God and his Spirit for our instruction (against Papist • and Enthusiasts) that which is written.

2. Where it is said, Blessed are the dead which die in the Lord; we see that death to the godly is a blessing, and makes them blessed, which to the wicked is a curse, and makes them most wretched.

3. This manner of speech imports, that a Christian, both in life and death is not to be considered as a single man, living or dying in himself, but in another who is immortal, and to whom by death he is only by a coelestial union more nearly and comfortably joined.

4. It follows then, if we would die in the Lord, we must live in the Lord, and not be like Balaam, who wished to die the death of the righteous, but not live his life.

5. Where it is said, That they rest from their labors; we see that our life then is but a time of toile and labors, and as Job says, c. 7.2. as a servant earnestly desireth the shadow, and as a hyrling looketh for the reward of his work, so do the godly by death for their eternal Sabbath, and therefore neither fears it so as others do themselves, nor yet excessively mourns for the death of their dearest.

6. Where it is said, that their works follow them, we see then that a verbal profession is not sufficient without good works, Eph. 2.10.

7. Here we see the immortality of the soul, and that when the bodies of the godly are laid in the grave, their souls go to heaven to receive presently rest from their labors and remuneration of their good works.

8. This is a lesson to all who delight to be followed here with great trains or backs, (all which notwithstanding at death or in distress do forsake men,) to provide for themselves after death such a back or following which the Apostle, 1 Tim. 6.34. calls the laying up in store for themselves a good foundation for the time to come.

9. This following is for remuneration, so that we see that the good works of the godly here, wants not their reward in heaven; not of debt or merit, as the Apostle distinguishes, Romans 4.4, 5. but of grace and mercy, & ration pacti non facti; God so promising, but we not deserving.

10. The time from henceforth, that is, from the very hour of death, that then instantly their blessedness, rest and remuneration beginneth, serveth clearly to convince the error of Purgatory.

Ver. 14. Whereas Christ is said to sit on a white cloud, crowned with gold, we see the far different estate of our head while he was on earth in low abasement, and crowned with thorns, from that which now he has in heaven, and as it is with the head, so shall it be with his members.

2. Where he has a sickle in his hand to reap, we see that all the wicked are no more to God then a handful of grass or ripe corn to a sharp sickle in a strong hand.

Ver. 15. Where • s another Angel representing the godly, desires the e • rth to be reaped, that is, the day of Judgment to come. We see what the wicked never desires to hear of, to wit, death and judgment, is the godly's fervent desire that the same may come.

2. We see what the day of judgment is, to wit, the Lord's great harvest and reaping thereof, as we see, Matth. 13.39.

Ver. 16. Here we see by the Lord's thrusting in his sickle, and reaping the earth, the Lord's ready answering and granting the desires of his own, who wait upon him, and on his appointed time.

2. We see also his great power, that upon the thrusting in of his sickle, the whole earth presently was reaped.

Verse 17. By the sickle that this other Angel had, we see that the Lord fits them with meet furniture and endowments whom he is to employ for any work whatsoever.

Ver. 18. By this crying of this Angel to the other that had the sickle to reap, we see that it is the duty of the Lord's zealous and faithful servants to excite and stir up one another.

2. As the true Church is called a vine, so are the wicked, but with this addition, a vine of the earth, as cleaving thereto, and only savouring thereof. It is not then claiming to the common name of Christians, or of the true Church, that will do the turn in judgment, more nor the common name of Virgins both to the wise and foolish did, but the bringing forth of good fruit and having burning and shining Lamps.

3 Where it is s • id that her grapes are fully ripe, we see the Lord's longsuffering and patience even towards the most wicked.

Ver. 19. Whereas the Angel thrust in his sickle and gathered the vine, and cast it into the winepress of the wrath of God, we learn that God's patience being long abused turns at last into fury.

2. Ripenesse of sin is a sure prognostication of God's wrath and judgments at hand.

3. The vine and all the clusters thereof were gathered, whereby we see that all must and shall appear before the tribunal of Christ.

4. Where they were cast into the winepress of God's wrath, we see the wosul estate and heavy pressure under which the wicked after this life shall lie forever and ever.

Ver. 20. Whereas the winepress was trodden without the City, and so great abundance of blood came out of the same. We see wherein all the loftiness and grandeur of the wicked shall end, to wit, to be trodden under, as the berry in the winepress, or as mire in the street.

2. These that are not by faith and holiness within the holy City of the militant City here, shall never enter within the heavenly City of the Church triumphant hereafter.

3. The deluge of God's wrath shall come upon the wicked at the end of the world, as the deluge of water came upon the wicked in the first age thereof.

In the proposition here, John tells us, 1. What he saw in the general; and, 2. In particular. In the general he saw another sign in heaven great and marvelous, that is, another, or a new Vision, called here a sign, as that which signifies another thing to the mind then that which is represented to the eye. In particular, he saw seven Angels h • ving the seven last plagues, so called; as the spirit expounds himself, because in them is filled up the wrath of God; to wit, in those last times which shall be poured out upon the world.

Here begins the Vision whereby is expressed the sure and happy condition of the godly who had kept themselves free of the fellowship of Antichrist.

First then, he sees then a sea of glass, a type of the world as was shewn, c. 4. which is said here to be mingled with fire, which signifies trouble and affliction, as we see, Psal. 66.12. and Luke 12.49. showing thereby, 1. What is the estate of the godly in it, as is told them, John 16.33. 2. That nothing is in it without a mixture thereof, for in heaven only is joy without sorrow, and contentment without change. 3. The great power and providence of the Creator, who keeps things of contrary qualities therein together, as water and fire the one undestroyed by the other.

Next, He sees them that had gotten the victory over the beast standing thereon, signifying thereby, 1. That now they were come out of their former troubles and had overcome the same. 2. That, as c. 12. the woman trod upon the moon, so here on this sea, which represents the godly their tredding upon the world in affection.

These also are said to have the harps of God, that is, godly hearts and well tuned to sing praise to him for their forenamed victory, which are called harps of God. 1. For excellency and estimation, according to the Hebrew phrase, as we see Psal 80.10. the goodly and tall Cedars, are called the Cedars of God, Gen. 23.6. Psal. 36.6. 2. Because such hearts are the special gift of God, when he gives us not only cause to praise him, but also hearts to praise him. And, 3. Because such hearts and his praise that comes from them is most acceptable to God.

Follows the song itself, wherein we have, 1. The denomination. And 2. The contents or words thereof. First, it is called the song of Moses, which was partly eucharistical, for Israel's deliverance from the bondage and cruelty of Pharaoh, and partly encomiastical, praising him for his power which he manifested in the overthrow of his enemies, and his wonderful mercy in the preservation and deliverance of his own; as we see, Exod. 15.6. and 13. therefore Antichrists seat and jurisdiction, c. 11.8. being spiritually called Egypt, and he consequently spiritually being Pharaoh, and his bondage spiritual, the song of the Saints for their deliverance therefore is for likeness and assimilation to the deliverance of God's people, his Israel according to the flesh, and the song • h • t was sung the eupon, justly here called the song of Moses, this corporal deliverance having been the prefiguration of that which was spiritual, and this which was spiritual, being the true adimpletion of that which was corporal.

It is also called the song of the Lamb. 1. As Author and Teacher thereof to them, and therefore it is said, chap. 14.3. that none others could learn it, but they only. 2. As the subject of their song, it being the Lamb that was praised thereby.

In the tenor of their song they praise the Lord for his works, and for his ways, to his works they give two Epithets, great and marvelous; To his ways, other two, just and true when they speak so of his works, they style him Lord God Almighty, because of his power, when they speak of his ways, they style him, King of Saints, because of his providence.

The works of the Lord which are great and marvelous are, 1. His work of creation, for which they praise him, c. 4.11. and wherein his power and wisdom is seen, even in the smallest creature. 2. His work of redemption for which they praise him, c. 5, 9. wherein his wisdom, power and love to mankind is seen, having passed by the fallen Angels. And, 3. The work of his providence and gubernation, preserving his Church, confounding at last his enemies, and making all their actions tend to his glory in the end and his Churches good, wherein therefore is seen his wisdom, power, providence, and justice, for which he is praised, c. 19.1. The style which he gets in respect of these works, is, Lord God Almighty, whereof we spake before, c. 4.8.

Next they call his ways just and true, by his ways understanding his manner of operation, and specially the secret and unseen steps thereof, wherein he maketh still progress till he perform what he is at last to manifest, as a man doth who walks on his way, till he be at the end thereof. As may be seen in Joseph's advancement, Israel's deliverance from Egypt, Haman's conspiracy, and from Babylon, &c.

The style he gets in regard of these is, King of Saints, 1. In respect of his own supereminent holiness above them all, whether they be Saints by creation, as the elect Angels; or by communication of grace and sanctification, as the the godly. 2. In respect of their conformity with him, they being holy as he is holy, and that there is like King, like people. 3. In respect that they worship him, and acknowledge none to be Lord and King over his Church but him, and will not worship the Beast; nor acknowledge any Papal Monarchy nor sin to lord over them. And 4. In respect of his providence; government and protection of his Saints, he is their K • ng, and so in a more peculiar and comfortable manner, then he is King over all as he is called, 1 Chron. 29.11. ruling them by his Word and Spirit.

The fruits of the great and marvelous works of God which arise thereby, and are due by all the godly, as a retribution to him; are, 1. Fear. 2. Glory, and, 3. Worship, which are propounded by way of interrogation, Who shall not fear thee, and glorify thy Name, &c? to show thereby that there is none who ought not so to do, and therefore positively he subjoins, saying, all Nations shall come and worship before thee. As for fear, it is threefold. 1. Desperate, of devils. 2. Servile of the wicked, and, 3. Filial, of the the godly, which is here meant, and is the daughter of faith, the sister of love, and the mother of • bedience.

Next, they say, Who shall not glorify thy Name? God's Name being put for himself, as we see, Psalm 20.2, &c. and the glorifying thereof being the ascribing all glory and praise to him only, and this worship of all Nations before him, that is, in sincerity, as in his presence being that religious a soration that is due only in like manner to God, and to no c • eature, all which three we saw before, c. 14.7. is the sum of the duty of all, and enjoined to them by the faithful preaching of the Gospel, in opposition to the carnal fear, the giving glory to the creature, and idolatrous worship before that was under Antichrist, and as it was preached there by faithful Pastors, so it is here acknowledged by true Professors, that all those are due unto God alone.

The reasons whereof are set down. 1. That God only is holy, by the holiness of the Creator, which is essential, original, and perfect, and who may justly be called in the abstract, holiness itself, which no creature should be called, so that hereby the pride of Antichrist, who will be so called, is checked and convinced, and therefore because of this holiness of God, it is said, all Nations, (meaning genera singulorum, not singula generum ) shall Worship before him. 2. Because his judgments are made manifest, to wit, now against Antichrist, and, the enemies of his Church, therefore who shall not fear him and glorify his name?

Follows now the second part of the chapter, containing a description of the inst • uments by whom the Lord pours out his last wrath on Antichrist and the enemies of his Church, with their prepartion, furnishing, and forth sending. The preparation for this execution hath here, 1. From whence they came, to wit, out of the Temple of the Tabernacle of the Testimony, which Temple is called the Temple of the Tabernacle, because it was built according to the form of the Tabernacle, as we see, 1 Kings 6. as also it is called the Temple of the Tabernacle of the Testimony, because in it, and innermost part thereof, the Law which is called the Testimony (for testifying God's will to us) was laid up in the Ark of the same, and kept, as it had been, in • he portable Tabernacle before, till the time that the Temple was built by Solomon. That which this Temple doth signify he • e, is the true Church of Christ, holy as that Temple was called; and as Christ's Church is styled, a holy Temple, Eph. 2.21. and whose true members are said to hold the Testimony, c. 6.9. cleaving fast thereto, even to the death. Which Temple also is here said to be opened, that is now made patent and visible, wi • h the true Worship of God therein, regulated according to his Word or Testimony.

Here follows the executors of God's judgments against Antichrist and his adherents, their description, 1. Who they are, seven Ang • ls. 2. Whence they come, out of the Temple. 3. How they are furnished, having seven plagues And, 4. How they are clothed, to wit, in pure and white linen, having their breasts girded with golden girdles.

First then, they are called Angels because of their message and commission, as we see Pastors called, c. 1.20. & 14.6, 8. and next for number, they are called seven. 1. Thereby to show the increase of the number of faithful Pastors whom God should stir up from two, c. 11. and three, c. 14. to seven now. 2. Because of the seven plagues to be executed by them.

Secondly, they come out of the Temple, to show thereby, 1. That they come forth by direction from God, having their mission and commission from him who is Lord of the Temple, which is the house of God. 2. That they come out to execute a holy and acceptable work to God, and for his Church. 3. That as Antichrist did sit, that is, rule and reign in the Temple of God, that is, over Christ's Church, professing his name in common as God, that is, pretending to be his Vicar, and usurping the same power, as the Apostle speaks, 2 Thes. 2.4. so out of the Temple, (like Moses out of Pharaohs Court) those should come that should work his overthrow.

Thirdly, the furniture is, plagues against Antichrist and God's enemies, for as Micaiah could speak nothing but evil to Ahab; so no better furniture has God's faithful servants against the wicked and disobedient, but with John the Baptist against the Pharisees, the denouncing of God's judgments.

Fourthly, their clothing is pure white linen, not hereby to countenance Popish Su • plices, but signifying hereby the holiness of their persons, which everyone of that holy function of the Ministry should have, as also the holiness of the work which these had in hand.

Also this clothing of theirs is girded unto them, expressing thereby their cheerful alacrity and readiness to do their work, as we see this phrase in the same sense used, Luke 17.8.

Moreover, their breasts are girded with a golden girdle, which the Apostle expounds, Ephes. 6.14. to be the girdle of truth, fitly said to be of gold, to show the preciousness thereof, and wherewith their breasts wherein the heart is, are girded, to signify that it is not head knowledge of the truth which they have, but heart knowledge, as also that within their limits of revealed truth, as within a girdle they contain themselves.

Here again we have the furniture of these Angels set down, and from whom they receive the same, before, v. 6. The same was called seven plagues, and here it is said, that they had seven golden vials full of the wrath of the eternal God. The vial being a vessel or cup larger above then under, shows (as says Primasius and with him Ribera ) that the punishment of Antichrist and his wicked adherents, shall not be hid or secret, but open and manifest to all, as that which is poured out of a cup. Next, these vials are said to be of gold, to show that these judgments shall proceed from a just God, with whom there is no corruption, nor iniquity in judging, but who is righteous in all his ways, and holy in all his works. Thirdly, they are said to be full of God's wrath, the cause whereof as we see, Gen. 15.16. is the fullness of the cup of sin, which when the all-seeing and longsuffering God sees is come to the height, then he fills to the brim the cup of his wrath, and gives the same to the wicked to drink. Lastly, it is called the wrath of God who liveth forever and ever, thereby to aggravate the same, it not being like the wrath of a mortal man, whose wrath like himself is of short continuance, but which shall be forever as God is forever.

Next, it is said, that one of the four beasts gave unto them these vials, & quod de uno dicitur, de omnibus dictum accipitur (says Ribera ) to show unto us that it shall not be by brainsick enthusiasms as it were immediately from God, that those Angels should be furnished with the denunciations of these judgments against Antichrist and his followers, but by the knowledge of the truth and Word of God transmitted faithfully to them by those faithful Pastors and Teachers who had gone before them. As one candle lights another, and wherewith they being furnished, shall go forth with boldness and courage, and by zealous preaching shall pour forth as it were the ensuing plagues, as is said, c. 16.10. on the seat of the Beast, and upon his Kingdom to the darkening thereof.

In the end here is set down by what power this great work shall be effectuate, to wit, even by God's own glorious presence and power with his Church, which is called here the filling of the Temple with smoke from the glory of God, and from his power, so that none shall be able to impede that work, allusion being here made, to Exod. 40.34. and 1 Kings 8.10, 11. Where the cloud filled the Tabernacle and Temple, but here it is said, that the Temple was filled with smoke, showing thereby unto us, as he shall be in mercy and power for his Church, so that he shall kindle in wrath against his enemies, and be to them like a consuming fire, before the flames whereof burst forth, smoke goes before.

Lastly, it is said, that no man was able to enter into the Temple till the seven plagues of the seven Angels were fulfilled, Primasius, Ausbertus and Haymo, as Ribera reports, make this to be the sense nominem posse penetrare hoc secretum judiciorum Dei (say they) donec finiantur plagae; But the truest meaning seems to be this, that none was able to impead these plagues and judgments, or to stay the Lord's powerful hand that now was begun to be stretched forth against his Churches enemies, not so much as by entering into the Temple to make deprecation for them, as we may see the like, Jer. 15.1. and Ezek. 14.14. Or that none of these men (howsoever called Angels because of their office) might return and leave off, till that was performed which was committed to them.

The Lessons or Applications on the fifteenth Chapter.

Ver. 1. WHere mention is made of the seven last plagues, we see that the Lord poureth not out all his wrath on the wicked at once, but makes them taste of his sparing mercy expecting their repentance, even when he has begun in justice to punish.

2. Where it is said, that in them is filled up the wrath of God, we learn what impenitence and ripeness of impiety at last doth produce.

Ver. 2. The sea of glass which John sees mingled with fire, teaches us, that nothing in this world is to be expected by the godly, but fiery trials, and hot persecutions.

2. That the godly shall ever in the end have the victory, as it is said here, that the elect number had the victory over the beast, and over his image and mark, &c.

3. By their standing upon the sea of glass, as we see also, c. 12.1. We see that the godly tread on the world in affection, by contempt thereof, and on all the troubles they can endure therein, as we see Christ did, Heb. 12.2.

4. Where it is said that they had the harps of God, we see that for all the Lord's benefits, the godly have thankful hearts to praise him, which is the greatest benefit of all.

Ver. 3. Where it is said they sang the song of Moses, we see that the godly should be acquainted with Scripture, that for like favors bestowed on God's people, they may learn the like duties.

2. The greatest honor or best style that one can have, or should strive to have, is this, to be called here with Moses, the servant of God.

3. We see here by the mentioning of Moses so long, and honourably after his death, that the just shall be had in everlasting remembrance.

4. Where their song is likewise called the song of the Lamb, because he was the subject thereof, we see wherein our rejoicing and songs of praise in like manner should be, to wit, in Christ Jesus and him crucified.

5. The Lord's works here are called great and marvelous, wherein because we cannot imitate him. Let us in all humility and reverence admire them, and adore him, and strive that our works may be ••••• d and gracious.

6. He is called just and true in his ways, therefore let us be so in ou •• .

7. His style is, 1. Lord God Almighty, which is both a comfort to his own in their greatest straits, as also a terror to his mightiest enemies.

8. Next he is called, King of Saints. Let therefore such as be so truly, worship him only, and these who have his protection, as their King, be Saints really.

Ver. 4. By this interrogation, who shall not fear thee? &c. We see that it is the duty of all to fear, glorify and worship God only in a religious manner.

2. He only is called holy here, essentially and causally, the one in himself, the other towards us, and therefore seeing all holiness only flows from him, therefore let the same be sought only from him, and the praise thereof given to him.

3. Where it is said, for thy judgments are made manifest, let men beware to make their sins manifest, as Sodom, for then assuredly in God's own time, God's judgments against them shall be likewise made manifest.

Ver. 5. God's Church here is called the Temple of God, therefore it and all the true members thereof should be holy, as we see, Eph. 2.21. also a house of prayer, and not a den of thieves, wherein sins are nestled, that robs God of his glory and men of their salvation.

2. It is called the Temple of the Tabernacle of the Testimony, because in the innermost part thereof called so, the Testimony or Law of God was laid up, which teaches us, that we in like manner as David says, Psal. 119.11. should lay up and hide God's Word in our hearts, that we may not sin against him

3. This Temple is said now at last to be opened, which shows unto us, that howsoever the true Chu • ch may lurk for a while, as the 7000. in Israel, or the Moon under a cloud, yet at last the Lord shall make her conspicuous.

Ver. 6. Where the seven Angels come out of the Temple with plagues, we see that Christ's Church which is an almeshouse of mercy to the godly, the same is a storehouse of judgments against the wicked, and the Angels thereof as they have the message of mercy to some, so they have the message of wrath gainst others.

2. Where it is said that these Angels are clothed in pure white linen, and had golden girdles about their b • easts, this shows us what godly Ministers of the Gospel should be, as the meaning thereof is set down in the Explication.

Ver 7. We see that full cups with sin, procures assuredly in the end, full vials of the wrath of God.

2. These vials are golden, which teaches us. that righteous and uncorrupt always is the Lord in all his judgments and ways.

3. As God is called Almighty, v. 3. so he is here called et • rnal, which is a great comfort in like manner to all his elect children, as a terror to all his foes.

Ver. 8. The filling of the Temple with smoke from the glory of God, teaches us that the Lord is ever present with his Church.

2. That the glory of God is as well seem in his smoking wrath against the wicked, as in his saving mercy towards the godly.

3. Whereas none was able to enter into the Temple till the plagues were fulfilled, we see that it is a fearful case so to despise mercy offered, that at last the Lord becomes inexorable.

The command is by a great voice, 1. Because of a great and mighty God. And, 2. Commanding a great work to be performed. Next this voice is heard out of the Temple. 1. Because a holy work. And, 2. Because it concerns the Temple or the Church of God, her purging and delivery.

The command or commission itself to the seven Angels is of execution of wrath upon the earthly sort, not in a small measure, but after long provocation on their part, and long suffering patience on God's part, by pouring out the vials of God's wrath upon them.

The first plague here inflicted has allusion to that of Egypt, Exod. 9.9. Rome spiritually being so called, c. 11.8. poured out upon the earth, that is, the earthly sort, who had the mark of the beast and worshipped his i • age, that is, the Popes characterized ones, and this plague is said to be a noisome and grievous sore that fell upon them; like the boils that brake out on the Egyptians, which comes to pass when the putrid humors which are within the body break out to outward view, and as they are loathsome to others, so they are noisome and grievous to themselves who have them, even so this was a plague that fell on the Popish Clergy especially, when the mystery of their iniquity, like corrupt humors in the body began in the several gross points thereof, as indulgences, worship of images, false relics and such like, purgatory and merits, &c. to break out and be seen in their own colors, together with the loathsomeness of their filthy lives from the head to the foot, that is, from their Popes, Cardinals and Prelates, to the lowest sort of Monks, Priests, and Nuns; which breaking out, and being made manifest by the faithful preachers of the Gospel (typed by this Angel here spoken of) was like a grievous and noisesome sore to them, causing sore and noisesome grief to their hearts.

This second and third plague poured out upon the sea and fresh waters whereby they became blood, has likewise allusion to that plague of Egypt, Exod. 7.19 whereby all the waters were turned into blood in like manner. For the right understanding of which plagues, the fifth and sixth verses may be called a key to open the right meaning thereof, which shows, that as they had shed the blood of Saints and Prophets, so should theirs be shed, and they should get blood to drink, so that we see, 1. That it is a plague of blood shed, which is here mentioned. 2. That by the sea and rivers of waters, persons are to be understood, it being said, v. 6. as they shed the blood of Saints and Prophets, so God had given them blood to drink. Therefore we must inquire what sort of persons are meant here, and why so called.

First then, bloody persecutors of God's Saints and Prophets are here meant. They are called, v. 5. waters in the general, therefore that Angel pours out the plague here set down, is called the Angel of the wate s, and by wa • ers in the plural we see c. 17.15. multitudes of pe • ple of divers Nations are understood.

Next, more particularly, they are likened to the sea, whereunto we see the worldly and wicked sort are compared, Isa. 57.20. where it is said, that the wicked are like the troubled sea that cannot rest, whose waters cast up mire and dirt. And as in common, or in their general collection being considered, they are like the sea, so in a more particular consideration they are compared to rivers and fountains of waters, that as fountains are ever sending out, and rivers are in of perpetual motion running to the sea, so the wicked are ever manifesting the hid wickednesses of their heart, especially against the godly, and are ever in con • inual machination or action, plotting or practice against them, and so are ever contributing to the common wicked design (as to the sea) which Satan, or Antichrist and their wicked cruel instruments h • ve against Christ his Church, and truth to bear down the same.

Follows upon the execution of the two former plagues the faithful servants of God and preachers of his Name, their comproba •• on of this work of his justice, figured here by two Ange •• the one here, called the Angel of the waters, that is, who got the commission to pour out his vial upon the waters. The other, v. 7. is said to come from the Altar, alluding to the Temple of the Jews, and the legal sacrifices, as the Apostle does, when speaking of the maintenance of evangelical Ministers, he says, that they who serve at the Altar shall eat of the Altar, 1 Cor. 9 13.

The first Angel ascribes righteousness to God himself, because he had judged thus, in giving to blood-thirsty persecutors, blood to drink, they being worthy of such a bloody judgment, because they had shed the blood, both of Saints and Prophets, whereby Pastors are understood, who are called Prophets, not in respect of prediction, as Acts 21.9, 10. nor only because of priv • te edification, as common Christians may be so called, 1 Cor. 14 1, 3. but of public interpretation, and application, as we see, 1 Cor. 14.29.

The other Angel, v. 7. doth likewise ascribe truth and righteousness to the Lord in his judgments, truth, to wit, in his three • tning of them, and righteousness in the execution of them, as likewise this Angel stiles the Lord from his omnipotency, as the other doth from his eternity, so that he ever liveth to perform what he promises or three • tneth, as also he is Almighty and powerful to perform the same; and so in neither is he like mortal men.

Follows here the pouring out of the fourth vial, with the effect that it produceth, both primarily and secondarily. This vial then is said to be poured out upon the Sun, not that thereby the Sun itself, or that which is here meant thereby was plagued, as in the former vials, those things whereon they were poured out, were plagued, but it being poured out upon the Sun, (as it is said here) power was given him to scorch and plague others. 1. Then, we have to consider, what is meant here by the Sun. 2. What is meant by his scorching. 3. What they do who are scorched. 1. Positively or by commission. And, 2. Negatively or by omission.

First then, by the Sun no other thing is meant, then was understood, c. 9.2. Where it is said, that the Sun was darkened by the smoke that ascended out of the bottomless pit, to wit, the truth of God as it is revealed in his Word, which makes the Son of righteousness made known to us, and serves as the Sun to give light to the dark world. This truth of God then by the faithful preaching thereof, after so long obfuscation by Popish errors and ignorance, which is a blessing of it self, and to all godly believers, is said to be a plague here to those that follow Antichrist in their obdured obstinancy And therefore we see,

Secondly, that the effect thereof upon such, is the scorching of them as it were with fire, not turning, but tormenting them, as is said of the Jews ( Acts 7.54) that when they had heard Steven, they were cut to the heart, and gnashed their teeth.

Thirdly, The thing which these who were so scorched do. 1. Positively, or by sin of commission is, they blaspheme the Name of God, his Name being taken for his Word, as we see, Acts 9.15. which the Papists do calling it obscure, imperfect, a nose of wax, &c. and the truth which is professed and consonant thereto, heresy, lies, Lutheranism and such like.

2. They repented not to give him glory, that is, to confess their sin, as we see the same words in the same sense spoken by Joshua to Achan, Josh. 7.19. saying, My Son give I pray thee, glory to the Lord God of Israel, and confess what thou hast done. So Jer. 13.16.

Follows here the fifth vial or plague poured out on the seat of the beast, and the effect that it in like manner produces, both prim • rily and secondarily, which plague we see draws nearer to the beast, and directly strikes at his throne or seat, and has allusion to that plague of Egyptian darkness, Exod. 10.21. wherein likewise the righteousness of God's judgment, spoken of, v. 7. is seen, that as, c. 9. He brought darkness upon the world out of the bottomless pit; so here the Lord brings darkness upon his Kingdom • , not, but that his kingdom before his darkness was brought upon it, was a kingdom of darkness, as Satan whose vicar the beast is, is the Prince of darkness; but that darkness was the darkness of ignorance and error, or culpae; and this is the darkness of heavy calamity, or poenae. (Significat obscuratam esse illorum prosperitatem & laetitiam, qui Antichristo parebant, says Ribera ) as we see, Jer 13.16. Ezek. 32.8. and Joel 2.2. and the loss of that wonted luster, respect and reverence that was had thereto, as to the Apostolic sea, and to him that had the keys of the Kingdom of heaven, his Bulls and Pardons, his Indulgences and Excommunications now being no wise regarded.

The secondary effect that ensues hereon is twofold, like that of the former vial. 1. Positive, they gnawed their tongues for pain, or grief, as it is said of the wicked Jews, Acts 7.54. that at Stevens preaching, they gnashed their teeth for anger. Herein also, (as, v. 7.) God's judgments being righteous, for with their tongues by false doctrine they sinned, and as by Scorpion tails they bred pain to many, (as we see, c. 9.10.) therefore now they are said to gnaw their tongues for pain. As likewise it is said, (as we have it before, v. 9.) that they blasphemed the God of heaven, because of their pains, &c. this being a character of their religion, that it is blasphemous, the • efore the whore, c. 17.3. is described to be full of the n • m • s of bla • phemy.

The second effect of the pou • ing out the former vial, is negative, they repented not of their deeds, as was said before, of the former, v. 9. the endured wicked making no better use (like Pharaoh ) of the Lord's punishments.

Follows here the sixth vial that w • s poured out for the ruin of Rome and papal jurisdiction, which that we may understand the better, we must consider that as Rome is called Babylon, so allusion is made here to the manner of old Babylon's d struction▪ whose abundant waters and sp • ings of that gre • t river Euphrates whereon it it was scituate, the Lord three • tened to dry up; as we see, Jer. 51.36. which was accordingly p •• formed thereafter by Cyrus King of Persia, who, as Herodatus reports) by artificial channels diverted that great river, and so dried up the waters the • of from Babylon and so c • me in upon that side of the City which was fortified only the • by, and surpr • zed the same; even so the Lord shows that the waters of that great Euphrates, whereon the mystical Babylon sits, which he interprets, c 17.15. to b • people's, and multitudes, and Nations, and tongues shall in like man • be dried up, by making defection there-f • om, to the revealed truth of God: which in the nex • Ch p • er is called the Lambs overcoming of • hem, v. • 4. and c. • 8.4. is called the c • ming of the Lo • ds people out of that mystical Babylon.

T e end f the drying up of these wat • rs is n • xt set down to b • t • is, that the way of the Kings of the East m • y be prepared, for un • erstan ing whereof, we must consider, that Euphrates, as it was old Chaldean Babylon her fortification, so was it a bar or sepa ation be • ween David and the Kings that were e • stw • rd from him hind • ing their coming into his Kingdom, he • eby then is sig ified▪ th • t as the Papacy and gross idolatry within its jurisdiction, has been and is the greatest bar both to Jews, Turks and Persians hindering their conversion to the true Christi • n religion, the overthrew thereof by the departure of Peoples and Nations there-from, shall be the greatest prepara • ion that can be to their conversion in God's own time, and a way as it were made for the embracing the true Christian religion.

Upon the drying up of the forenamed waters, when Nations and Kingdoms began to depart from Popery, as they did in Luthe • s time and after; here is set down, 1. What emissaries came forth from Satan and Antichrist the Vicar of his power, as their worst and last brood. And, 2. To what end they came. Concerning these then, we have to consider, 1. Who they are. 2. From whence they come. 3. What are their their number. 4. How they are called. 5. Whereto they are likned. And 6. What are their actions, or how they are chiefly exercised.

First then, in a word these who are here described, are the Jesuits of our times, who h • d their beginning, as has been said, shortly after Luther's discovery of • he grossen • sse of Popery in error and practice, and upon the f • lling away of people and Nations from the professon thereof.

Secondly they are said to come out of the mouth of the dragon, the be • st and false prophet, that is, (as says Ribera a Jesuit himself) quia, 1. Eorum jussu missi sunt, or as having their mission and commission jointly from all three, but not from the dragon immediately, but by the beast and false Prophet, that is the Papacy and Pope. 2. They are said to come out of the mouth of the dragon, in respect of inspiration, as being breathed out by him, and inspired with him, for which cause also▪ v 14. they are called the spirits of devils. 3. They are said to come out of the mouth of the dragon, in respect of expression, and venting the doctrines of devils and of error, such as are mentioned, 1 Tim. 4.3. even as the words of the mouth expresses the meaning of the mind, as also they vent not only lies, but likewise, as v. 14. They suggest the councils of cruelty, and breaths blood-shed, and so in both are like the dragon their father, who was a liar and murderer from the beginning.

Thirdly, their number is said to be three, a definite being put for an indefinite, and of witnesses three being most abundant, two, as c. 11.4. being sufficient, this is to show their number should abound everywhere. Three likewise they are called, as coming from three orignals, the Dragon, the Beast, and the false Prophet.

Fourthly, they are called spirits, not that they want bodies, but as Gen. 6.3. Carnal men are called only flesh, though also they have souls, so these are called spirits, though they have bodies. 1. Because of their pretended condition; to wit, that they are spiritual and conversant about such things, as the Roman Clergy is called the spirituality. • . Because of their agility in action, being n • mble and sedulous like spirits, and like the old Pharisees compassing sea and land to make proselytes to themselves, or compass their worldly or wicked purposes. 3. Because of their subtlety, both in speculation and practice.

And as they are called spirits, so it is with this double adjection 1. They are called unclean spirits, (a title common with Satan.) 1. Because they are so in themselves by spiritual whoredom which is Idolatry, and corporal likewise for the most part, under pretence of si • gle life and chastity. 2. Because of inducing others, and causing them to commit spiritual whoredom, and so being like Jeroboam, who not only sinned himself, but also made Israel to sin.

Next, they are called the spirits of devils. Because, 1. Inspired and sent out by him, this being their holy calling. 2. Because of their ha • ching everywhere most devilish plots against the true religion. And, 3. Because of their devilish practices likewise m • ny ways where they may prevail to satia • e their cruelty and avarice.

Fifthly, they are likned to frogs; because, 1. As frogs breed of corruption, so are they the b ood of a corrupt Church and doctrine. 2. The frogs are amphibia, so are the Jesuits partly spiritual, as they c • ll them; partly secular, and meddle more with policy then piety. 3. Frogs are in great number together in their marrish places, so are Jesuits in their Colleges, and in Popish Countries. 4. They have one sound, which they ever crout and ingeminate, and so has the Jesuits, the Church, the Church, just like the old Jews that cried, the Temple, the Temple. 5. They are loudest at night when the Sun is gone down, and so are the Jesuits where the light of the Gospel shines not. 6. The light of a clear torch at such a time makes them silent, and all of them to hide themselves, and so does the clear light of God's Word to the Jesuits, where it is powerfully taught. 7. It is also said of the frogs, that the frogs who were the plague of Egypt, they haunted not only the Court and Country, but also all ovens and kneading troughs, Exod 8.3. even so the Jesuits they haunt all places and persons where they may procure riches and gain to their Order; and lastly, says one merrily, ranarum quadrata capita geometricis eorum pileis apt respondent.

Sixthly, their actions are, 1. Working miracles, which is subjoined to the title they get, of spirits of devils, to show that such as they pretend to be wrought by them for confirming their idolatrous religion, are not true or divine miracles, but as has been said on c. 13.13. they are wraught by the power of the devil, and are either lying or inducing to lies, and so deceitful always.

N • xt, it is said that they go forth as Satan and Antichrists emissaries to the Kings of the earth, that is, who are only earthly minded, and are those spoken of, c. 18.9. who shall bide by the whore to her last cast, the end of whose going to such far and near, signified by the whole world, to wit, that is Christian; shall be to gather them to battle, for upholding their religion so by blood and cruelty, which gathering is not to be understood local in one place, but as we say material, when they are involved in one cause, and set upon one course to maintain Popery.

Next, the day to which they are said to gather them to battle, is called the great Day of God Almighty, thereby to signify, 1. That it is not earthly men that these earthly Kings oppose, but it is God Almighty, and his cause against whom they set themselves. 2. That in that day against these mighty enemies of his Church, He who is more Mighty, even God Almighty, shall manifest his power and great strength. 3. This day is called his day, not theirs, to show the success, that he shall be victorious thereon, as we commonly call the day theirs, who are the victors.

Here before the success of their sedulity is interlaced a warning to all the godly of a twofold duty; the first is of watching, because the best, like the Disciples in the garden, in time of greatest danger are subject to sleep, and this duty he in forces by a twofold reason. 1. Because of the manner of his unexpected and sudden coming. 2. From the good that shall redound to them who do watch, which is, Blessed is he who watcheth. The second duty is, of keeping their garments, to wit, 1. Of a sound profession, holding fast verity. 2. Of a holy conversation, holding fast piety, or to speak it in a word, as the Lord expounds it himself in the praising of Job▪ it is constancy in a godly integrity every way, therefore says the Lord to Satan, He still holdeth fast his integrity, although thou movest me against him, Job 2.3. and this duty he likewise enforceth from a twofold reason, as we say, ab incomodo. 1. Lest they walk naked. 2. Lest their shame be seen. (So Jonah 1.4. Mat. 26.40.)

Where it is likewise to be remarked, that our Savior says, I come, in the present time, 2 Pet. 3.4. to show that he is on his journey, however the wicked put his day afar off, and mock with the first world, and howsoever also his own afflicted ones think he has forgot them.

The place to which these Kings shall be grathered is here next set down, whereby is meant, not any particular locality, or place of such a denomination, where any such battle shall be, but the enemies intention which they shall have therein, and yet the contrary event thereto, for the Hebrew word Har signifies a mountain, showing thereby that the enemies shall have a high and great interprize in hand, against the Church of Christ for her utter abolition; and Megiddo is a place famous for the overthrow of Israel's enemies at the waters thereof. Judges 5.19. by weak instruments in comparison of their enemies, because as is said, Judges 4.14. the Lord marched out before them, showing thereby in like manner, that the gathering of the Kings and enemies of Christ's Church together, by the croaking of these sedulous frogs, shall have the like event and success, as was that of Jabin King of Canaan and his Captain Sisera, who were gathered against Israel by the waters of Megiddo, which was to their own utter destruction. Note also that it is said, he gathered them, that is, the dragon by those his emissaries, to show by whom he worketh effectually in those last days.

Fo • lows here the pouring out of the seventh vial into the air, that is, on the place where Satan doth rule, who is therefore called the Prince of the air, Eph. 2.2, denotating thereby the full and final destruction of his power in prevailing anymore. The declaration whereof is subjoined to have been by a great voice that all may hear and take notice thereof, coming out of the Temple, signifying this work of the Lord's for his Church, and against her enemies to be a holy work, and from the Throne, figuring thereby likewise that it was also a just and glorious work, and whereof God himself, who sits thereon, was to be the worker, as we have it, c. 18.8. saying, It is done, that is, as was said before, c. 14.8. Babylon is fallen.

Next is shewn here what ensued thereon, to wit, voices of great lamentation of sundry sorts of people, as we see hereafter, c. 18.9.10. and 11, &c. but of much rejoicing of the godly and praising God, as we see, c. 19.1. In like manner, thunder, lightning and earthquake, such as there was never the like earthquake so mighty and great, that is such a terrible storm of God's wrath, that at last like thunder, lightning and earthquake so mighty and great, that is, such a terrible storm of God's wrath, that at last, like thunder and lightning, did break out, as was foretold and threatened, c. 14 10. together with such a mighty concussion of the kingdom of Antichrist, after the former darkening thereof, v. 10. in every place of his jurisdiction, as the like had never been seen of any estate whatsoever before that time.

The more particular effect of which concussion does here follow, to wit, that the great City, or Roman jurisdiction and worship, which was before entire, when all the world wondered after the Beast, becomes now rent as it were, and divided in three parts, alluding thereby to that destruction of Jerusalem, spoken of by Ezekiel 5.12. divided likewise in three unto ( • ee c. 18.8.) seve • all judgments, which division is accompanied with the fall of the Cities of the Nations, that is of particular and national Churches that were called Roman Catholic, and were under the Roman or Papal jurisdiction. And great Babylon came in remembrance before God, not that ever he was unmindful of her wickedness against himself, or her cruelty against his people, but she is said to come in remembrance now at last before him, as the following words show, unto punishment, or to give to her for the full cup of her sins, the full cup of the wine of the fierceness of his wrath.

Here is shewn by giving her this forenamed cup, what great alteration shall be made of the estates of sundry, though like Islands they seemed to be strongly fortified, and like mountains to be surely founded, as were Popish prelates and their grandeur into sundry countries, yet so unexpected and speedy shall be their ruin, that they shall as it were flee away, and their grandeur no more to be found. As also here, by the fleeing away of the Islands, and the mountains there being no more to be found, is signified, that there shall be no place in that day of God's wrath to flee unto for safety, neither Island in the sea, nor mountain on dry land.

Here likewise last of all is shewn, that this great alteration and change shall be linked with terrible and heavy judgments that shall light upon the endured and last adherents to Antichrist, likned here by allusion to that plague of Egypt, Exod. 9.18. to a great and unusual hail, every stone whereof was a talent, or sixty pound weight; the bad use whereof which these obdured miscreants make, as has been said before, v. 9. and 11. in place of repentance, and by an humble confession of their sins, giving glory to God, they blaspheme God because of the plague and greatness thereof, as Cain complained that his punishment was greater then he could bear, Gen. 4.13.

Lessons or Applications on the sixteenth Chapter.

Ver. 1. THe voice that gives c • mmission to the seven Angels to p • ure out th • i • vials, comes from the Temple to show that the work of reformation for the overth • ow of Antichrist, is a holy work, therefore let Magistrates by the Sword, Ministers by the Word, and People by their Pra • ers join to promote the same.

2. They pour not out their vials on the earth till they are bidden go and do so, which teaches us in like manner that we should have a calling and a warrant for our doings.

3. These vials are poured out on the earth, which teaches us, th • t sins committed on the earth, or any part thereof unrepented of, brings down at last the vials of God's wrath thereon.

Ver. 2. Having heard, go, they went, which teaches us the like ready obedience when once we have a lawful calling and warrant to the Lord's work, and conform furniture as they had.

2. In this first plague poured on the earth by the first Angel and in sundry subsequent, allusion is to the plagues of Egypt, which teaches us, that it is necessary that for understanding of Scripture and God's dealings therein, we be acquainted with Scripture.

3. We see likewise that alike sins ever procure like punishments.

4. The breaking out of their corrupt humors into visible sores, call • d here a pl gue, shows us, that it is a plague to the wicked, that grieves them to have their sins detected, as we see, Act. 7▪54

Ver. 3, 4. The pouring out of these vials not all at once, but one after another, teaches us God's long suffering patience to the most wicked, expecting their repentance, Rev. 2.20. and as we see in Pharaoh.

2. The retribution of blood for blood, as we see in this plague, and the reason thereof, v 6. shows as is acknowledged, v. 5. and 7. how righteous are the Lord's judgments, Judge. 1.7.

3. We see also that as many ways as men have to sin, God has as many ways to punish their sin.

Ver. 5. By the Angels praising God for his righteous judging, we see that it is our duty in like manner so to do, not rejoicing that men are plagued or destroyed, but that God gets glory, and his justice is seen on wickedness, and that his Church gets deliverance.

2. The eternity that is here ascribed to God, shows us, that no wickedness in no age can escape unpunished, as long as he lives who is everlasting.

Ver. 6. Where it is said, that they shed the blood of the Saints and Prophets, we see how far the Lord suffers the wicked sometime to prevail against his dearest children.

2. What has b ••• the lot ever of the Saints and Prophets of God in all ages, and what it shall be even to the end, as we see, c. 6.11.

3. That cruelty is a badge of Antichristianism.

4. Th • t the blood-thirsty shall not escape unpunished, and that the Lord proportions the punishments suitably to their sin, for as they thirsted after blood, so here they get blood to drink.

5. Where it is said here, for they are worthy, we see it to be true that distinction which the Apostle makes, Rom. 6.23. that the wicked merit their punishment, but not so the godly life everlasting.

Ver. 7. In this antiphony of the other Angel conform to the first, we see what happy harmony should be among the godly, specially in the work of God's worship, like the unity, Act 4.32. without contrariety, like that contradiction of Korah, Numb. 16.11. or confusion, as was at the building of Babel, but like that which was at the builing of the Temple, 1 King. 6.7.

2. God's eternity before, v. 5. and his omnipotency here, are two strong props of comfort, like Solomon's two brazen pillars to the godly, but grounds of terror to the wi • ked.

3. As the Angel here joins truth and righteousness in God, so let us therein imitate him to be true in our speeches, and righteous in our actions.

Ver. 8. We see here that the Sun, which by the heat and light thereof is a blessing, is here a plague to the wicked, so that the Lord turns their blessings into curses, as he turns that which by nature is a curse to blessings to the godly.

2. We see that the preaching of the Gospel of truth, represented here by the Sun, whereof others get good, they get nothing thereof but evil, to wit scorching, that is, torment of an evil conscience, hardening, as clay is by great heat, and stirring up to rage.

3. Where God's Word is here compared to the Sun, we see that of itself it is not obscure, but to those whose eyes are blinded by prejudice and misbelief, or as the Apostle says unto them who perish.

4. The Sun which now shines here and scorches Antichrians was before darkened, c. 9. but is not so anymore, which shows us, that although error and ignora • ce prevail for a while, yet at last truth shall have the victory.

Ver. 9. These who are scorched do blaspheme God's Name, which teaches us the difference between the wicked and the godly, and how the same is best seen in trouble, the godly ever bless God, as Job did; but the wicked rage impatiently and blaspheme, as Job's wife wi • led him to do, and as these do here.

2. It is said, that God had power over these plagues, which teaches us when any plague is upon a land, or persons, to whom they should go to be delivered therefrom.

3. We see that plagues or punishments are inflicted upon any to bring them to repentance, as we see Hosea 5.15. but the wicked make no such, but a wrong use thereof, as it is said here, that they blasphemed, but repented not.

4. Where it is said, to give him glory, we see that by true repentance God gets the glory, and we the good, and who glorifies him so here, shall be glorified with him hereafter.

Ver. 10. As we see in the plagues of Egypt, so we see here, that the Lord begins farther off at first, to wit, at the earth, waters, and Sun, before he come nearer to the Throne or seat of the beast▪ which should teach men before God come near them with his plagues or punishments, to draw near to God by true and timely repentance.

2. The wonted glory and luster that the Beasts Kingdom had by ignorance, error and idolatry, is now turned to darkness, which teaches us, that all seeming good, profit, pleasure or advancement, &c. which is got by sin at last ends in the contrary.

3. As nothing could hinder the darkness of Egypt whereunto allusion is made, so nothing could hinder this, which teaches us, that when God is to punish, none are able to impead his judgments.

4. It is said here, that they gnawed their tongues for pain, where we see that as the Lord makes the guilty conscience of the wicked to be their own accuser and condemner, so he makes them likewise to be his own tormenter and burden.

5. We see here again the Lord's suitable judgments to the sin, they seduced and sinned by their tongue, therefore here they are punished in their tongue, wherefore beware in what manner, or by what member we sin, lest by the same we be likewise punished.

Ver. 12. By drying up of Euphrates, we see that there is no earthly fortification, or other thing whatsoever to be trusted unto, especially when God comes against any.

2. Where this is done, that the way of the Kings of the East may be prepared, we are taught hereby, that when God has a work to perform, he can make way for the accomplishment thereof, as we see ln Josephs preferment, Mordecai's advancement, his people's safety, Haman's overthrow, and such like, therefore let none question, as Luke 1.34. How shall this be? for as is said there, v. 37. with God nothing is impossible.

3. Hereby also we see, the hope that is, of the conversion of these open enemies of the Christian name at last.

Ver. 13, 14. By the coming of these unclean spirits out of the mouth of the dragon, beast and false prophet, we see what and from whence the calling and vocation of that Jesuitical late sect of our times is, and whose emissaries these are.

2. By the time of their arising, to wit, upon the drying up of the waters of Euphrates, expounded, c. 17.15. and upon the nature of their employment, verse 14. here we see, according as is told us, verse 17. That the fall of mystical Babylon, Rome is at hand, and that they are the last prevalent Sect that shall arise before the same.

3. In respect that they come out of the mouths of the forenamed three, it is no marvel that they breath blood and lies.

4. Proceeding from all three jointly, we see of what nature is Popish unity.

5. Being called spi • its, no wonder likewise that they be subtle and sedulous.

6. Being also spirits of devils, who are so called, from their knowledge, 〈 in non-Latin alphabet 〉 , we see what Jesuitical subtleties and learning is, whereby they have sophisticated all true divinity, to wit, nothing else, but that which they have common with the devil, and are thereby not 〈 in non-Latin alphabet 〉 but 〈 in non-Latin alphabet 〉 .

7. Working of miracles is ascribed to them, whereby we see what advantage Romanists make for their cause by pretending the working of miracles, which the Spirit of God here, and 2 Thes. 2.9. maketh to be in the last times a badge of Antichrist and his frogs.

8 The sedulity in evil which is subjoined, should teach true Pastors to be more diligent for the work of God, and in good.

9. Their excitation to battle and blood where ever they come, and gets the ear of great men should teach all Kingdoms and Common-wealths, what may be expected where they are, and the more to be aware of them.

Ver. 15. Seeing Christ's coming is to be sudden and unexpected like a thiefs, as we are here exhorted, we should ever be on our watch, and in all things circumspect.

2. Wi • h the garment of a holy profession, we should join the p • actise of a holy conversation.

3. Without these we see what our spiritual estate is, to wit, a shameful nakedness to be seen of Saints and Angels, and which shall disable us to stand before God in Judgment.

4. We see that Satan's aim by temptation and trouble is to bereave us of these, and therefore we are exhorted the more carefully to keep them.

Ver. 16. Where it is said, that he, that is, Satan gathered them, who, v. 14. are said to be gathered by his Jesuitical agents. As also that he and they gathered them to the like event, as at Megiddo, Jabin and Sisera had, that is, to their own destruction. Let Popish Princes take heed to this, and beware of such Jesuitical instigations.

2. We see that an evil cause shall ever have an ill success in the end, as we see Judge. 20. and here.

3. Seeing the success of this gathering has its name from the like event before at Megiddo, then from God's power and works of old for his Church, or confidence for like future success ought to be confirmed.

Ver. 17. The seventh vial is poured out in the air, whereof Satan is called the prince, Eph. 2.2. as thereby having the advantage above us, whereby we see wherein Satan or his instruments place their greatest advantage against the godly, God even in that shall disappoint him and them, yea ofttimes plague them therein.

2. Where it is said, that there came a voice out of the Temple, and from the Throne, we see where the Lord's Throne is seated of his gracious government, to wit, in his Church and true members thereof. As also, that his judgments are all holy and righteous.

3. Where it is said, in the preterit, It is done, which in the future was only to be done, this teaches us, that God's threatenings of judgments, except men repent, are as sure as if they were already executed.

Ver. 18. These voices (as they are expounded) shows that lamentation shall be to the wicked when rejoicing shall be to the godly.

2. These thunders and lightnings, show, that as fiery and slatulent exhalations that ascend and ripen in the clouds, by agitation seeking a vent, at last breaks out with a terrible noise and lightning, and causes a sudden storm, so does the sins of the wicked that ascend to heaven after the Lord's long suffering patience brake forth at last into a terrible storm of the wrath of God.

3. As there is thunder and lightning from heaven, so there is an earthquake below, which teaches us, that when God is angry against the wicked, heaven and earth are ready to conspire to punish them.

4. This concussion of the earth shows, that there is no earthly or worldly estate so stable, but when God is angry may easily be shaken, and that they that confide therein, are but like foolish builders upon the sand.

Ver. 19. Where it is said, that the great City was divided, we see that no worldly grandeur is privileged or able to save.

2. Division also goes before destruction, c. 18.2.

3. Where the lesser Cities of the Nations are said to have fallen likewise, it teaches us, that the seduced as well as the seducer shall be punished, and the blind that are led by the blind shall both fall into the ditch.

4. It is said that great Babylon came in remembrance before God, which teaches us, that God is not oblivious of men's sins, nor his Churches wrongs, but will punish the one, and redress the other in his own time.

5. He is said to give to her the cup of the wine of the fierceness of his wrath, which shows us how the Lord proportions his punishments suitable to men's sins, giving cup for cup, as we see, c. 17.4.

6. We see here likewise, what abused long suffering doth at last produce, to wit, not only wrath, but fierceness of wrath.

7. We see that God's punishments of the wicked are in wrath, without mixture, as c. 14.10. whereas the corrections of his children are ever in love and mixed with mercy.

8. We see what a fearful sin idolatry is, which procures God's fierce wrath.

Ver. 20. We see here by the Islands fleeing away, and the mountains disappearing, the instability of all earthly estates, though seeming never so strongly fortified, or great in worldly grandeur.

Ver. 21. This heavy hail shows, that weighty sins procure weighty judgments.

2. That this hail came from heaven, it teaches us, that all such come from the God of heaven when his wrath is kindled, and his patience abused.

3. It is said they blasphemed God on whom it fell, which shows that the wicked who presume and count little of sin here, shall at l • st despair, and thereby blaspheme God with Cain, thinking their punishment to be greater then they can endure.

In the introduction we have, 1. The Angels invitation to the subsequent vision, who was one of the seven that had the seven vials. 2. His promise which he makes, to wit, to show him the judgments of the great whore. Where 〈 in non-Latin alphabet 〉 is put for 〈 in non-Latin alphabet 〉 , damnatio, not only temporal here, but, as c. 19.20. by an eternal hereafter, the cause whereof is imbossomed (like Uriah’s letter) in the style she gets, not only of a whore, as idolatrous Jerusalem is called, Isa. 1.21. who sometimes was a faithful City, but likewise she is called a great whore, because of her whoredoms committed with so many, and that (as is said, v. 5. she was the mother of harlots.

Here are set down these also who committed whoredom with her, to wit, Kings and other inhabiters of the earth, that is both great and small, rich and poor, bond and free, as we h • ve it expressed, c. 13.16. showing thereby what a shameless, common, and indeed Catholic harlot she is: who are said to be made drunk with the wine of her fornication, thereby to show (as has been said before, on c 14.8.) that idolatry is, 1. A sensual sort of Religion, and therefore alluring. 2. That it is inebriating, and therefore obduring. 3. That it is an enraging thing, or else which makes senseless, as drunkenness with wine doth one of the two.

Moreover, we see here the whores policy, that first she draws the Kings and Princes of the earth to commit forni • ation with her, and then the other inhabiters, because the example of Superiors are ordinarily followed by inferi • urs.

Follows now the Vision, and 1. The place where he saw the same, and how John was ca • ried thither, which was in the Spiri • . The place then was the wilderness. Noting thereby, 1. That to know this Mystery a retired and holy disposition of a contemplative mind is required. 2. The woman representing the true Church, c. 12.14. was left in a wilderness. But here in place of her John finds indeed a woman, but another sort of woman, a whore, so that here is the Roman local succession whereof they brag, as Isa. 1.21. a harlot succeeding to a faithul City. 3. This signifies (says Ribera ) that Rome after her punishment shall be turned into a great wilderness, as we shall see hereafter, c. 18.

Next, concerning this woman whom he saw, we have to consider, 1. Who she is. 2. What the beast is whereon she sits. 3. Her glorious decking. 4. The name that is written on her forehead; and last of all, her bloody cruelty.

First then, Ribera the Jesuit tells, ( Rib. in v. 1.) that this woman is Rome, saying, this woman signifies Rome, who had allured many to her idolatry, and was to allure many by hope of gain, both of goods and pleasures.

Secondly, this beast is the Papacy or Papal clamed authority that bears up idolatrous Rome, and the Church thereof in its grandeur and glory. Which is said, 1. To be scarlet coloured, which being taken literally may denotate that color wherewith her Cardinals and Conclave are clad, but Mystically signifies, as v. 6. her bloody disposition. 2. The same is said to be full of the names of blasphemy, whereby blasphemous doctrines as also titles are meant, whereof we have already spoken, c. 13.5, 6. such is papal divinity. 3. This beast has seven heads and ten horns, whereof we shall speak, v. 9. and 12. hereafter.

Follows here next her glorious decking, or her whorish busking. 1. Then, she is described from her raiment of purple and scarlet, the one denotating her pride, or fastum regium, as Ribera speaks, purple being the robes of Princes, and the other, being • he color of blood, denotating her cruelty. 2. She is said to be decked with gold, and precious stones, and pearls, showing thereby that she shall be glorious in all outward and worldly luster, riches and pomp, as her Papal crown, her Prelates pontifical habits, her Clergies rich vestments, Copes, covers of Altars and such like does show, far diverse from the decking of that woman, c. 12.1. (See Platina in vita Greg. 4. & Pauli. 2.) 3. She has a golden cup in her hand, fair without like the painted Tombes, but foul within, being full of abominations and filthiness of her fornication, this golden cup signifying her fair pretence of infallibility and purity of truth, but covertly under the same, affording no other but abominable errors, superstition and idolatry, which is called here the filthiness of her fornication, as it was before, c 14.8. called the wine of the wrath of her fornication. Therefore defiling (as that does which is filthy) and drawing down likewise the wrath of God on them that drink of that cup. And to show how abominable and filthy her idolatry is in God's sight, and should be so in man's, the same is called so, not in the concreat, as we say, but in the abstract, abominations and filthiness.

Fourthly, we have here the name that is written on her forehead, Mystery, Babylon the great, &c. by this name, her profession of these errors, superstition and Idolatries (as one professes his name,) being to be understood, and as Christ's name, c. 12.13. and Mat. 19.29. signifies in like manner his doctrine, and profession of the same, which name she is said to have written in her forehead, which is the seat of shamefastness, and most conspicuous part of the body, signifying thereby that she has a whores fore-head, and is not ashamed of her erroneous Doctrine and idolatrous practices which she obtrudes for the only true Religion, but partly avows the same to be infallible verity, and her self therein to be that Church of Christ which can no ways err. Yet as by a ma • s name one is known to be such; or such a one, even so by her name, or doctrine and profession she is known to be, Mystery, Ba • ylon the great, &c. That is to say, 1. As Ribera expounds it, the Mystical Babylon here spoken of in the Revelation, or that Antichristian Church which, with the head thereof God shall destroy, therefore says he, cum dicit mysterium arcanum significat latere in nomine, id est, non proprie accipi sed figurate quemadmodum de Jerusalem dixit, c. 11.8. 2 This shows the manner of her working to be mystical and covertly, not in open opposition to Christ or the Christian profession, but cunningly and simularly, as Judas under the profession of a Disciple betrayed his Master, for which cause Antichrist gets the like name, 2 Thes. 2.3. and v. 7. his working is called the Mystery of iniqui • y, and the Beast spoken of, c. 13.11. is said to be horned like the Lamb, though he speaks like the Dragon.

Next, where she claims to be the mother Church; Indeed she is so, but a mother of harlots like herself, that is, of particular and national Churches idolatrous like herself, which, c. 16.19. are called the Cities of the Nations, that should fall with Babylon the great City.

And as she is a mother of harlots, so is she called the mother of abominations of the earth, that is, the prime hatcher and fosterer of all the abomin • ble plots, and practices that are on the earth.

Follows here at last her bloody cruelty, and that John saw her even unto admiration, drunken with the blood of the Saints, and of the Martyrs of Jesus; and upon which words, I cannot but with admiration in like manner, set down the words of a Roman Jesuit, Ribera, saying, hoc in nullam urbem aque convenit ac in Romam, in qua innumerabiles martyrs occisi sunt, quamvis non ebria dicitur tantum propter sanguinem in ea fusum, sed etiam p • opter sanguinem qui ejus jussit & potestate in aliis urbibus effusus est, nam hunc etiam ipsa fudit, Nec de sanguine usque ad Johannes tempora effuso tantum loquitur, verum & de eo qui postea erat effundendus, to wit, in the time of Antichrist, as he shows in v. 8. so that she is not only a filthy and common whore, as we see, v. 2. and 4. but also a cruel and bloody whore, poisoning the souls of some by her cup, and killing the bodies of others by the sword, even as Satan is both an unclean spitit, as also a cruel murderer and has been so from the beginning.

The sum then of the mystery of this woman is this, 1. This woman as a woman, is a Church. 2. As a harlot, is a false and idolatrous Church. 3. As inebriating the Kings and inhabitants of the earth with the wine of her fornications, is a pretended Catholic Church. 4. As a mother of harlots is a mother Church. And, 5. As Mystical Babylon, which Ribera and other Romanists expound to be Rome, is the Roman Church, all which being put toge her makes up here by common consent the description of the Antichristian Church, which is therefore the Roman -mother-pretended Catholic Church, so much cried up, and doted on by seduced souls.

Follows here the exposition of the former Vision, whereunto is prefixed, 1. An interrogation to John, not of increpation for his admiration, but of introduction to the following Exposition, saying, I will show thee the Mystery of the woman and beast that carrieth her, &c. Where it is to be noted, that the word in the vulgar Latin is Sacramentum, as it is, Eph. 5.32. if therefore out of that place, the Romanists would thereby prove marriage to be a Sacrament, why not also out of this, that the whore here is a Sacrament likewise, to join her to their other seven?

First then, here he begins at the description of the beast, whereof he makes four estates 1. That he was, 2. That he is not, 3. And yet is, and 4. Shall be. First, then we must remember that by the beast in general is understood the Roman jurisdiction and government, which is said, 1. That it was, to wit before John's days in the persons of the five heads, which v. 10. are said to have fallen, which were, Kings, Consuls, Decemvirs, Dictators and Tribunes of the people. 2. That in John's days it was not, so as before; But, 3. Yet it is, to wit, under the imperial government, which is the six • h head whereof John speaks the same words, v. 10. saying, and one is; And 4. It shall be, to wit, under the Papal government or jurisdiction of the Popes, of which government of Rome as the last sort, and under the last head, there are three things set down. 1. The original thereof. 2. The general subjection thereto. And 3. The last and total ruin of the same. First then, the original of this which sh • ll be, is set down in these words, that he shall ascend out of the bottomless pit, reference being had herein to that star spoken of, c. 9.1. which fell from heaven, to whom was given the key of the bottomless pit, and who from his ascending from thence, v 11. is called the Angel thereof, as the Angels of heaven are so called, because they come from thence to be Ministring spirits to the godly. His original then shows what sort of person he shall be who sh • ll rule, and what sort of his government shall be whereby he rules, and Ribera grants, that this shall be the Antichrist. 2. The general subjection to this sort of government, whereby the Roman Church pleads to be Catholic, is set down in these words, that they that dwell on the earth shall wonder, refere • ce being had here to c. 13.3. and 8. Where in the first place it is said, that all the world wondered after the beast, and v. 8. that all that dwell on the earth worshipped him. Whose names were not written in the book of life, &c. 3. The last total ruin of head and state is set down in these words, and he shall go into perdition. The son whereof (with Judas ) he is called, 2 Thessal. 2.3. and that, most justly being a destroyer that he should go to destruction

In the further discovery of this beast to know him aright, the Angel by a parenthesis declares that there is required heavenly wisdom, and then accordingly expounds to John, what his seven heads signified, to wit, seven mountains which so clearly denotates Rome, that the Jesuit Ribera plainly says thus, on c. 14.8. Huic convenient aptissime omnia quae de Babylon dicuntur hoc libro, atque illud imprimis quod alii convenire non potest, septem capita, septem montes sunt, super quos mulier sedet, constat enim Romam super septem montes fundatam esse, de quibus Virgilius, Septemque uno sibi muro circundabit arces, & Ovidius.

Hi sunt, palatinus, quirinalis, Aventinus, Coelius, Viminalis, Asquilinus, Janicularis.

He says here likewise, that the seven heads are likewise seven Kings, meaning thereby not so many individual persons, but sorts of sovereign government, in each whereof were many persons successively following one after another, which Ribera very well observes, saying, postremo intelligat non esse inusitatum in Scriptura ut in uno rege, multi similes & quasi ejusdem corporis significentur, ut Dan. 8.3. Ubi Daniel ait, ecce aries stabat, &c. quod, v. 20. Angelus exponens, ait, Aries quem vidisti habentem cornua, sunt reges Mediae & Persiae, and thereafter, Matth 22.11. Legimus (says he) intravit rex ut videret discumbentes & vidit ibi hominem non vestitum vest nuptiali; in quem locum Hieronymus ait, unus iste omnes qui sociati sunt malitia intelliguntur. Which thing is the more observable against such, who reading of Antichrist in the Scripture in the singular number, from thence would collect that therefore one individual man is thereby only to be understood.

Of the five of which Kings that were fallen in John's days and before, and of him that was in his days, signifying the Roman Emperors, we have spoken, and the other is not yet come (says he) and when he comes, he must continue a short space, which is to be understood of Theodoricus the Ostrogoth and those who after the over-running of Italy, and possessing of Rome suceeded him, whose Monarchick government over the same continued but seventy years, called here a short space.

And the beast (says he) that was (as has been explained already) and is not, if we look to that present time wherein John wrote, but was to come thereafter, when the let whereof Paul speaks, 2 Thes. 2.7. should be taken out of the way, is here called the eighth head, as also of the seven, noting hereby the twofold sovereignty that the Popes should have over Rome, to wit, one civil with all the former heads, and one proper and peculiar, to wit, of spiritual jurisdiction, as Mantuan says, ense potens gemino, swaying so both the swords, and wherein he shall be the last head, and shall go into perdition.

Here the Angel comes next to the exposition of the ten horns of the beast, and tells John, that these are ten Kings that shall arise (to wit) of the ruins of the Roman Empire to a royal dignity, not meaning as h • s been said, only so many individual persons, but a succession of such, neither a precise number of ten, but putting a definite number here for an indefinite, and meaning thereby, many Kings only, as we see this usual in Scripture, Gen. 31.7. and Numb. 14.22. as likewise Bellarmine does acknowledge, lib. 3. de Rom. pont. cap. 8.

Those Kings in Johns days, had received no Kingdom as yet (says the Angel) the Roman Empire without any deadly wound then standing entire, but receive power, that is, shall receive power (speaking so by an anallage of time) as Kings at one hour with the beast, that is, at one time, as 1 John 2.18. the last hour is taken for the last time, neither is it to be understood that at one precise period of time that they are to receive power together without any difference of priority or posteriority, b • t as Johns last hour includes some ages, so this some difference of time, though not great, whence it is as sure, that Antichrist is come, and not to come (as the Papists fancy) as it is visible to the whole world that they are Kings now in the several kingdoms of Europe exercising Kingly power, who before were only tributary Provinces, and subject only to the Roman Emperors, which Kings are here called the beasts horns, because by them as by his secular arm he did push and persecute as heretics the true Saints of God and Martyrs of Jesus, which v. 14. is called their fighting against the Lamb, as he said to Paul, Why persecutest thou me?

In which work of aiding the beast and persecuting unto death the Martyrs of Christ, is set down their wicked unity, like that of Pilots and Herod's to crucify Jesus, that they were of one mind herein, howsoever disagreeing among themselves otherwise, and unanimously in this they gave their power and strength to the b • ast, as the poor Waldenses found in the time of Innocent the third, of whom were slain by his instigation under the conduct of the Count of Montferrat 100000. ( facie. temp. in vita. Inno. 3.) as also the Protestants in Germany found in the reign of Charles the fifth Emperor, and in the later troubles, which likewise the Massacre of Paris testifies, and those who suffered in France, Anno 1545. mentioned by Sleidan in which persecution in one Town Cabrier by one Minerius were slain eight hundred, not sparing women nor children: The Inquisition also in the Low-countries and Spain, the reign of Queen Mary in England, the intended eighty eight, and the late rebellion in Ireland, all proclaim the truth hereof.

Kings also gave their strength to the beast, 1. When they gave a great part of their proper rents and revenues, to build and richly endow so many Abacies erect prelacies, and give so rich donations. 2. When they suffered such huge sums to be carried to Rome yearly out of their Dominions, as annats, Peter -pence and such like, so that Duarenus a Romanist testifies, that in one year there went out of France seven and twenty hundred thousand crow •• in the time of Pius the third; (lib. defense. libert. eccle. gallicanae.) 2. When they are yielded to the Popes jurisdiction, such submission, and professed subjection, as the book of sacred Ceremonies and their practice does show. And, 4. When they gave such large privileges, power and exemptions to the Roman Clergy within their Dominions.

Here is shewn to what end they unanimously concur and give their power and strength to the beast, to wit, to make war with the Lamb, which signifies, 1. The nature of their quarrel, to wit, religion and the truth of Christ, which they oppose and persecute in his true members, and therefore howsoever they would be esteemed Christian, yet they are but mere Antichristian Princes. 2. This signifies, during the time of their prevailing against his Saints and Martyrs, by persecuting of them, whom they were persecuting, to wit, the Lamb Christ Jesus himself as he said to Saul, why persecutest thou me? 3. How meek and patiently th • y kythed during their persecution, to wit, like a Lamb, as he kythed also in his personal sufferings, Isa. 53.7.

The success of which war is next set down, to be victory on Christ's side at last, to wit, by conversion of them to the truth, as he was over so many at once, Acts 2.37. and 40. and over Saul when he was in his very rage of persecution, the reason of which victory is set down, that as he is a meek Lamb, so is he a mighty Lord, yea a Lord of lords, and King of kings, who has also the hearts of all Kings in his hands and turns them what way he willeth like rivers of waters.

Next, it is to be noted that this victory is not meant to be over all these Kings, because to Rome's very last overthrow, we see that some are so inebriate with her cup, that they will adheare to her, and as c. 18.9. greatly bewail her, the victory over whom by their eversion is set down, c. 19.18. as the victor • over these by their conversion is set down here.

Follows thereafter that which is a great comfort to the godly in their conflict with Antichrist and his followers, for as the cause and conflict is common, they suffering for Christ, and he suffering in them, so likewise they are here set down as partakers in common wi • h Christ of the victory, and therefore they neither fight alone, s • ffer alone, nor with uncertain victo • y.

The stiles which they get are, called, and chosen, and faithful, their being faithful, (as all are exhorted, Rev. 2.10.) being an evidence of their election, and an effect of their effectual calling, and none being such, but who with Christ will side against Antichrist, all which in the end shall surely be victorious.

Follows here the Exposition of the waters whereon the whore, v. 2. mystical Babylon sits, which serves for the understanding greatly of c. 16.12. where it is said that upon the pouring out of the sixth vial, the waters of Euphrates were dried up, as was there explained, and which serves greatly in like manner to prove the Roman Church to be Antichristian, as claiming multitudes to be on her side, and therefore making it a note of the Church.

Follows here the effect of the Lambs victory spoken of, v. 14. where all the ten are said to do (by an usual synecdoche ) what most part shall do, which is, 1. (As Amnon hated Tamar ) so they shall hate the whore. 2. They shall make her desolate and naked, signifying thereby their abstracting from her former rents and revenues which she had out of their dominions. 3. They shall eat her flesh, that is, according to the Scripture phrase, Psal. 27.2. make a prey of her and destroy her. And, 4. They shall burn her with fire, and then it shall be accomplished what is Prophecied of her, c. 18.8. and was of Eastern Babylon before her, Jer. 51.33. and 58. which last in God's own time is yet to be accomplished, and will be assuredly, as Ribera, Viega, and other Jesuits do plainly confess.

Follows here who is the prime author of her destruction, as is also set down, c. 18.8. to wit, God, who is said here to put it in their hearts to fulfil his Will, this being relative to that which is spoken in the preceding verse, of hating the whore, &c. and on which words, says Ribera, ad desolutionem & incendium Romae pertinent, causam enim ostendunt tantae desolationis ab iis effectae, qui amici potius futuri videbantur.

Only there rests here one great doubt or difficulty in the words that follow, how in such an evil action, as to agree and give their Kingdom to the beast, God can be said to put that in their heart, or they therein to do God's Will, as we have the like speeches, 2 Sam. 16.10. Psalm 105.25. Ezek. 14.9. and Acts 4.27. by which and the like speeches the evil works of men are ascribed to God. But this is not properly or absolutely to be understood, as if God were the Author of such (which were blasphemy) but in so far as by them the Lord is the executer of his just judgment, punishing sin by sin, as we see, 2 Thes. 2.10, 11. and making that which is malum culpae upon man's part to be malum paenae upon his part, man being unjust in the one, but God ever just and righteous in the other.

In all which things we have likewise to consider, 1. The natural motion in every sinful action which is from God, in whom we are and move. 2. The vitiosity of the action, like claudication, which is from man's corruption and Satan's instigation. 3. The diversity of the ends, God's end being ever good, though man's be sinful, as in Josephs selling, Gen. 45.7. and Christ's crucifying, Act. 4.27. And, 4. God's secret judgment which in and by those actions, he doth ever execute, and is always just.

The Jesuit Ribera also says, that the words out of the Greek are, ut sensus fit hujusmodi, Deus dedit in corda eorum, ut Romam vastarent (says he) dedit etiam ut regnum suum bestiae dent, id est, permisit hoc, eos velle, & hoc iis placere.

And concerning the next words, until the Words of God should be fulfilled, thus says he, id est, ut diabolus & ejus maximum membrum antichristus, adjuti opera atque potentia horum regum possint omnia facere, quae à Deo praedicta sunt tam in Daniele à c. 7. Usque ad finem duodecimi, quam in hac Apocalipsi, de persecutione justorum & de omnibus gentibus & regn • s diabolo per Antichristum subjiciendis, by which words then is signified, that though by the secret hand and counsel of God those Kings should give their power to the beast, yet it should be for a time only, till it be performed what God hath foretold of that height that Antichrist should come to, which being done, then being converted, they shall hate the whore.

Follows last of all the Angels exposition, what this woman or mother of harlots is, to wit, that great City which reigns over the Kings of the earth, whereof (says Bellarmine, l. 2. de pont. Rom. c. 2.) Babylon urbis illa magna, sedens super septem montes, & habens imperium super reges terrae Roma est, neque enim alia civitas est quae Johannes tempore imperium habuerat, and that it is Rome under the Papacy that is here described, beside Petrarch and others cited on, c. 14.8. Let us hear their own Clemangi, saying, quid de tua prophetia, Johannes scilicet in Apocalipsi censes? An non illam ad te pertinere putas? non pudorem ita cum sensu perdidisti ut haec neges. Illam ergo intuere, & lege damnationem magnae meretrio's, super aquas multas sedentis, illicque tua facta praeclara contemplare, & tuos futuros casus, (de corrupto ecclesiae statu. cap. 26.) From which former speeches I frame this Argument.

Babylon that great City, scituate on seven hills, that did reign in John's days over the Kings of the earth, and which under the last or eighth head, thereof is that great idolatrous whore, the same is the seat of Antichrist. But Rome under the Papacy is such, therefore is the seat of Antichrist. And again, he that sits in that seat of Antichrist is Antichrist (for none else does so) pretending to be God's Vicar, and the chief head or Monarch of the Church, 2 Thes. 2.4.

But the Pope sits in the seat of Antichrist as such,

Therefore the Pope is Antichrist.

The Lessons or Applications on the seventeenth Chapter.

Ver. 1. By this new vision, and the Angels talking with him showing him the meaning thereof, we see that the Lord still increases the knowledge of his own who are desirous thereof in his heavenly mysteries, so that it grows like Ezekiel's waters, or as from the dawning to the clear day, till it be perfected in glory.

2. By the title of whoredom it gets, we see how hateful idolatry is, and how highly it provokes God's wrath, who is a jealous God, as the whoredom of a woman who plays the common harlot provokes the jealousy of her husband.

3. Where the Angel says, I will show thee the judgment of the great whore, we see that idolatry and idolaters in God's time shall never escape judgment.

Ver. 2. By naming Kings of the earth first, and then the other inhabiters thereof, who had committed fornication with the whore, we see that the examples of the greatest in evil is most pernicious, as on the contrary their good example proves unto good most powerful.

2. Seeing idolatry is likened here to wine, as sensual and alluring, no marvel then that people be more prone thereto then to truth and God's pure worship.

3. Seeing here also we see how it inebriates, no marvel then though we see those that are drunk therewith so obstinate and incorrigible.

Ver. 3. John sees this woman in a wilderness, we see then that this world is but a wilderness, barren in any good, and full of wild beasts, though therein (as this woman here) any had never so much pomp and pleasure.

2. This beast whereon the woman sits, shows that sin transforms persons or states into brutish beasts, yea, into brutish monsters.

Ver. 4. This like glorious external pomp of the Church of Rome in her Pope, Prelates, and pompatical Worship shows her to be the whore here described, painted and pointed out.

2. Her cup is said to be full of abominations, teaching us how to esteem truly of her doctrines, and idolatrous worship as most abominable and odious.

3. Her cup likewise is said to be full of the filthiness of her fornication, then let P • pists consider here what they drink, when they d •• nk in popery.

4. She does all this under show of a golden cup wherewith she covere • h her filthiness, which reaches to beware of fair and glorious titles or pretences, and to look well what is within or under, as is said, ne lateat anguis in herba.

Ver. 5. Where her name is, Mystery, this teaches us, that Antichrists opposition and working is hid and mysterious, and has been so from its beginnings, therefore more to have been adverted in the seeds, while the tares were sowing.

2. She is called also Babylon, when alike sins, we see, makes persons and places to have like names.

3. By this title likewise of mother of harlots, we see what a mother Church the Church of Rome is.

Ver. 6. John sees this woman drunk with the blood of the Saints, which shows the blood-thirstiness of the Roman Church, and her insatiablenesse therein even unto drunkenness.

2. Johns wondering thereat, shows that her cruelty is so great, that it is even to the admiration of all others who are not of her society, and like disposition.

Ver. 7. The Angels former invitation of John and offer of instruction, v. 1. and his readiness here again to resolve John of that whereat he wondered, is a good example of all who have knowledge of heavenly Mysteries to be at all fit occasions communicative thereof to others.

Ver. 8. Where it is said that the beast should ascend out of the bottomless pit, we see the original of that Antichristian Roman hierarchy, to wit, that it is not from heaven, but from the bottomless pit, whose keys the Angel thereof has, and not Peters, or those of the Kingdom of heaven.

2. It is said that this beast goes to perdition, where we may see then whither they go who follow the Roman Church, and what is the • r doom.

3. What else is to be noted of that general wondering of the earthly sort, and following after the beast, as also of the exception of such whose names are written in the book of life, let the reader see in the notes on c. 13.3. and 8.

Ver. 9. We see here, seeing divine wisdom is requisite to understand sublime and heavenly Mysteries, therefore that those who would know such to their eternal salvation, should earnestly beg the same from God the only giver thereof.

2. The form of speech used here, calling the seve • heads, seven mountains; by a figure called, metanomia signi pro signato, which is usual in Scripture, as Gen. 17.10.41.28. Exod. 12.11. serves to convince t • ose who for maintaining their error of transubstantiation, will have Christ's words spoken of the bread in the Sacrament of the Lord's Table to be taken properly, which are spoken (as of the cup also) figuratively.

Ver. 10. The change of the forms of government, and their fall mentioned here, in Nations or republicks, teaches us the mutability of all earthly things, therefore to be despised.

2. Where it is said of the seventh head, that when he comes he must continue but a short space, this shows us, that all future things are known to God, as if they were present, and are determined by him.

Ver. 11. Where the beast is the eighth head in respect of a several government different from the former, to wit, spiritual, and is also called one of the seven in respect of his civil and temporal jurisdiction agreeing with the former, this serves clearly to show what the Popes claim and usurpation of both swords proves him to be, as Mantuan says of him.

Ver. 12. The time likewise of the conjunct rising from temporal sovereignty of the Pope, and the Kings of Europe by the fall of the old Roman Empire, serves also to show and prove, that the Papal, is that Antichristian Monarchy, and that the Pope himself is that foretold of Antichrist, it being as sure that Antichrist is come, and that it is he, as it is sure that these Princes are Kings.

2. We see the baseness of Popish Princes, by being the Popes secular arm to execute his bloody designs, by their edicts and arms, to wit, that they are but the horns of such a monstrous and bloody beast.

Ver. 13. Where it is said that they have one mind, we see that as there is a godly unity amongst the faithful, Act. 4.32. so there is a wicked conspiracy amongst the wicked, Ps. 2.1, 2.

2. These Kings they gave their power to the beast, where we see the abuse of authority contrary to Rom. 13.3, 4. for whereas their power is from God, and therefore should be for him, and for the good, they abuse it against him and for the evil.

Ver. 14. We see against whom Kings war and are enemies, when they war and persecute poor Protestants, it is not men, but the Lamb Christ Jesus.

2. Where it is said, that the Lamb should overcome them, we see the Almighty power of Jesus Christ over his mightiest enemies.

3 This shows us likewise the Lord's wonderful mercy, overcoming his greatest enemies by a merciful conversion, as he did Manasseh and Paul, and not as they deserved by a just eversion.

4. Those th t were overcome by conversion, were the same with others that gave their power likewise to the beast, and were not converted, mentioned, c. 18.1. and 19 19. so that we see before grace come and effectual calling all are alike by nature and sinful disposition or guiltiness.

5. In the conversion of these beyond others; we see the power of the truth towards the Elect.

6. We see here an admirable victory, and unlikely in outward show, a weak Lamb to overcome mighty Kings, but the reason is subjoined, that he is also by Divine power, a strong Lord, and King of kings, which sh • ws unto us that in God's greatest works which he works by weakest means▪ we should not look to the weakness of the means▪ but to his Divine and Almighty power which secretly and unseen concurreth therewith.

7. Seeing he is King of kings, then let all Kings acknowledge themselves his vassals, cast down their crowns at his feet (as we see, Rev, 4.10.) sway their Scepters for him, enlarge his Kingdom within thei • s, and use their royal power to advance his royal dignity, thus shall he honor them who honors him, and establish their thrones to them and their posterity.

8. We see that the Elect and faithful with him partake of his victory, which teaches us, that if we suffer with him here, and fight for him as we should, contending for the truth, we shall also be victorious with him, and triumph in glory.

Ver. 15. Where the Angel expounds the waters whereon the whore sits to be people's, and multitudes, &c. we see of what Church, multitude is a note.

2. How more prone the multitude is to walk in the broad way of error and impiety then in the narrow way of truth and godliness that leads unto salvation.

Ver. 16. Where it is said, that the horns before loved the whore, and even the beasts horns which supported her, shall here in the end hate the whores we see what a strange change the work of conversion and effectual calling makes, where it comes, Lions shall turn Lambs, persecutors preachers, and lovers turn haters of what they loved before.

2. Where it is said, that they shall also make her desolate and naked, and eat her flesh, and burn her with fire, this shows us, that the destruction of that Roman Antichrist, and his hierarchy once begun, shall hold on constantly by degrees till his final destruction.

Ver. 17. It is said, that God put this in their heart to do his will, which teaches us that all true conversion begins at the heart.

2. That there are no good purposes or thoughts that enters into the heart of man, till the Lord put them in, 2 Cor. 3.5. Phil. 2.13.

3. Where God puts grace in the heart, it will kyth in the action by doing of God's will.

4. That the whore of Rome be hated and made desolate, &c. we see that it is acceptable service to God, and the doing of his Will, to which all Christian Princes should consecrate their hearts and hands, and contribute their power and strength, which to omit, is the omitting to do his Will, and to oppose the same, is to oppose his will, which in the end will turn, as we see, c. 19.18. to their own destruction.

5. It is said likewise, that it was his Will that they should agree and give the Kingdom to the beast, which teaches us, that God so over-rules the actions of the most wicked, as when they are doing their Will, that contrary to their intentions, in and by them the Lord is likewise doing his good Will.

6. It is said, till the words of God be fulfilled, which teaches, that then God's Words shall be fulfilled in spite of Satan and all his instruments, yea, that they are fulfilling God's Words themselves, when they are going on in their most wicked courses, although with no such intention. Let the godly then have patience, and the wicked be assured of God's threatened judgments.

Ver. 18. Lastly, this woman so to be utterly destroyed, is expounded to be Rome, that great City which did reign over the Kings of the earth, where we see then the doom of the Papal sea, and that no grandeur (whereof she brags, c. 18.7.) shall exeem or save her, or any from the revenging hand of God's just punishment.

In the first voice we have to consider, 1. Who utters it, and how he is described, 2. How he utters it. And, 3. What he utters or says.

First then, he who utters this voice is called an Angel, who is described, 1. From the place from whence he comes, to wit, heaven, whereupon says Ribera, videt autem angelum ferentem sententiam desolationis Romanae descendere de coelo, ut omnes videant illam non casu f • eri, sed divina providentia & voluntate. 2. He is said to come down from heaven (he figuring principally Christ himself, powerful and glorious, and secondarily figuring the Ministry of the Gospel) to show his calling to be from God, or heavenly, to denounce the fall of Babylon.

Next, he is said to come with great power, ut videlicet sciamus (says Ribera) neminem posse ei resistor. 2. To show how powerful the Word of truth should be in the mouths of faithful Pastors for the consuming of Antichrist.

Lastly, it is said, that the earth was lightened with his glory, 〈◊〉 quo apparet (says Ribera) urbis supplicium clarum & manifestum omnibus futurum. 2. To show the clear and glorious light of the truth, after long darkness of ignorance and error, wherewith the faithful preachers of the Gospel should come to illuminate the blinded minds of men. By this great power and glory may be likewise signified, that this fall of Babylon shall be a work wherein his great power and glory, who is the great Angel of the Covenant, shall be seen and made manifest to the whole earth.

Secondly the manner of this Angels denunciation is, crying mightily with a strong voice, whereupon says Ribera, vox autem fortis indicat magnitudinem supplicii, ac dominum vehementer irasci eidem urbi. 2. This shows the zeal, courage and authority which the faithful Ministers of Christ shall have in delivering their message against Antichrist and his errors, lifting up their voice as a Trumpet, as we we have it, Isa. 58.1.

Thirdly, that which the Angel uttereth is with ingemination, Babylon the great is fallen, is fallen, alluding to Isa 21.9. where the same words are used, and to Jer. 50.1, 2. and 51.8. which ingemination, and speaking likewise in the present time for the future, is to show the certainty of the matter, though she (as v. 7.) assures herself of the contrary. Yea, further, she is become (says the Angel) the habitation of devils &c. alluding in like manner to the words of the Prophets concerning Eastern Babylon, Isa. 13.21. and Jer. 50.51. And justly is this threatened against her. 1. That she shall be a habitation of devils, Because 1. Of her venting the doctrines of devils, as the Apostle calls them, 1 Tim. 4.3. 2. Because of her idolatr • us worship, which the Apostle likewise calls the worship of devils, 1 Cor. 10.20. 3. Because her head, the Pope is Satan's or the Dragons Vicar who is the devil, c. 13.11. Next, she shall be a hold of every foul spirit, and justly likewise is this threatened against her, 1. Because of her spiritual uncleanness which is idolatry. 2. Because also of her corporal uncleanness both in head and members, Cardinals, Palaces, Cloisters and Nunries, (See Platina in vita, John 12. & Omphrius in vita Sorgii. 3. &c. also Joannae foeminae, & Alex. 6.) whereof thus says their own Mantuan,

Thirdly, she shall be a cage of every unclean and hateful bird, and this also most justly, which sort being either ravenous, as kites and such like, or haters of the light, as owls and bats, &c. so has she had of both sorts in her. As, 1. Simoniacal, ravenous and greedy vultures, exposing all things saleable at Rome, (Ep. ad Jo •• n. Perogalum ) as their Aeneas Sylvius afterward Pope, by the name of Pius 2. testifies, as (l. de calam. temp.) also their Carmelit frier Mantuan in these words, Templa, sacerdotes altaria sacra, coronae, ignes, thura, praeces, coelum est venale, Deusque. 2. Numbers of lucifugae, or haters of the light of the Gospel, are and have been found in her, because by that light, their errors, idolatry, and other works of darkness are detected.

The cause of all which horrible, and alrish devastation is here again repeated, which was before in the same words set down, c. 14.8. and c. 17.2. only a third is added concerning her Merchants and their enriching, of whom we will supercede to speak, till we come to v. 11.

Follows here the second voice which John heard from heaven, like that of the Angels exhortation to Lot to come out of Sodom, wherein allusion is to the same words, Jer. 51.45. upon which words says the Jesuit Ribera, cum Roma evertenda & incendenda erit, Deus electos in ea relictos ut exeant, admonebit, but they are to be extended not only to these who are within the walls of Rome, but also to all such who are within her jurisdiction, nor yet is a local departure here to be meant, but a moral, or a departure not so much out of such bounds, but from her errors, superstition and idolatry, as the next words shows, saying, that ye be not partakers of her sins, &c. which departure is not a schismatical separation of any from the true Church, b • t the true Churches separation of herself by God's command. From a Schismatic society from the truth and a false Church or Antichristian. The reason of which command is from the danger that otherwise will ensue, to wit, if they who are God's people come not out of her, but be partakers of her sins they shall assuredly in like manner receive of her plagues.

The reason of the inflicting which plagues, and why they have cause to beware of the same is here subjoined, saying, for her sins have reached unto heaven, and God hath remembered her iniquities, as we see the like phrase, Gen. 4.10. and 18.20. upon which words Ribera observes, saying, nullum est peccatum quamvis parvum, quod non perveniat usque ad coelum, id est, ad Dei notitiam, non tamen solet Scriptura ejusmodi verbis uti, nisi cum peccata maxima sunt, & eorum vindicta differenda non est, where we see, that for two causes these words are used, 1. To show the greatness of her sins as crying sins, like that of Cain, and these of Sodom. And, 2. That God's judgments for them we • e hard at hand to be inflicted, which the Lord no longer would seem to forget; for by an usual speech in Scripture, as the Lord is said to forget our sins when he forgives them, so is he said to remember them when he is to punish them,

The next exhortation is unto retribution, diversely and expressed, so that it is not enough to come out of Babylon, thereby to have a care of their own safety, but likewise to show their zeal for God, and their obedience to his command, God's people are bidden to reward her, as she has rewarded them, not hereby allowing private revenge, but commanding and recommending to public persons specially, a public work for God's glory and a public good, as we see, c. 17.6. and practiced by Josiah, 2 Chron. 34.

Next, they are bidden double to her double according to her works, which though it would at first seem contrary to equity, to make the punishment greater then the offense by doubling the same, yet these words, according to her works solves the doubt, showing howsoever her punishment should seem to be great and double as it were, yet she should receive only that which was just, according to her works, therefore says Ribera, non significat eam duplo majori poena affici, quam commerita fuerat, sed sensus est, affligite eam, & cruciate duplo magis quam ipsa vos cruciavit.

He proceeds here in aggrivating her guiltiness, as the just cause of God's plagues upon her, by naming three points thereof. 1. Pride or vain glory. 2. Voluptuousness of life. And, 3. Security, as for the first, glorificare se, est superbe jactare & extollere se, ac velle omnibus major existimari (says Ribera ) which to be true of the Pope, and the Church of Rome, 1. By their lofty and proud claims, any one may see. 2. By the Popes proud carriage, as that Kings must kiss his feet, the Emperor is to carry his train the day of his Coronation, hold his stirrup, lead his bridle, and bring in his first measse of meat, else in his absence the greatest Prince that is present, as we have it set down in the first book of sacred Ceremonies, f. 26. 35. and 41.

Next, for he delicious living in all sort of voluptie, this is also more then palpable to any who will look on the Popes Court, the Cardinals palaces, their Episcopal-seas, stately Abbeys, and other sumptuous buildings, so pleasantly situate and plentifully furnished, whose retribution in respect of the former is set down to be this, that how much she hath glorified herself and lived deliciously so much sorrow and torment shall be given her. The evidence likewise of whose gloriation, and of her sinful security is set down in these words, for she saith in her heart, I sit a Queen, and am no widow, and shall see no sorrow, and this she saith not by word, but in her heart ne superba videatur (says Ribera ) noting thereby her hypocrisy, and covering her pride under show of humility.

Next, her words are, I sit a Queen, allusion being herein to Isa. 47.7, 8. and to the gloriation of old Chaldean Babylon, ••• reon says Ribera, Ceterum verba Johannes non ita accipienda sunt, ac si tunc à Roma dicerentur, cum ipse vivebat, sed de tempore extremo intelligenda sunt, de quo nunc sermo est, cum jubentur sancti exire, ne cum ea puniantur, ex quo manifestum est eo tempore magnam futuram esse Romae potentiam, ac multis eam urbibus aut etiam provinciis imperaturam. Where it is to be noted, 1. That the very word is here used of sitting, or Sea, whereby the Popes residence and exercising his jurisdiction is signified, as it is also said, 2 Thes. 2.4. that Antichrist shall sit in the Temple of God, that is, exercise his power and jurisdiction in that place which he shall pretend and give out to be the Temple or true Church of God, 2. She says she sits a Queen, id est (says Ribera) magnum imperium habeo multis impero, or as the Pope calls himself Monarch, and his Spouse the Roman Church, Mother and Mistress over all other Churches, and therefore they paint her like a Queen, with a rich triple Crown, a book, and Peters keys in her hand, as may be seen in the frontispeece of sundry of their books.

Next she says, and am no widow, which is an allusion likewise to the glorying of old Babylon, saying the same, Isa. 47.8. whereon says Ribera, 1. Vid a dicitur urbus, quando imperio suo, & frequentia civium privatur, (as is threatened, v. 22, 23.) wherefore says Jeremy, Lam. 1.1. how doth the City sit solitary that was full of people? How is she become a widow? 2. She says, and am no widow, in respect of the continual succession of Popes, ruling as her head and husband over her, which succession she b • ags shall continue to the worlds end, therefore she subjoins, that she shall see no sorrow, or matter of such mourning as widows have for loss of their husband, or (as Isaiah speaks) for the loss of children.

Follows here her disappointment, where we have, 1. The equity of her punishment implied in the illative (therefore) that is, because of her former sins and security. 2. We have the Celerity of the execution thereof, in one day, a speech likewise borrowed from Isa. 47.9. which v. 11. he expounds to be as much as suddenly. 3. We have the multiplicity thereof, 1. Death, for she made many of God's Saints die. 2. Mourning for, as c. 11.10. that was her rejoicing. 3. Famine, for she lived deliciously, but famished God's people. And 4. She shall be utterly burnt with fire, for she burnt many of the bodies of the martyrs of Christ so.

The reason of the inevitablenesse of these plagues, and that they shall assuredly come upon her, is set down in these words, for strong is the Lord that Judges her, therefore says Ribera, si quis miratur tam potentis & florentis civitatis opes uno die posse subverti, sciat Deum qui eam damnaturus est, esse fortem, & posse omnia facere quae velit.

Follows here the amplification of her former destruction by three sorts of bewailers of the same, 1 Kings. 2. Merchants, and 3. Sea-men.

First then, of these Kings who shall lament for her, we have to consider, 1. Who they are. 2. When they shall lament for her. 3. Their gesture, and 4. The words of their lamentation.

First then, they are those who have committed spiritual fornication with her, lived deliciously, and still continue in her idolatrous worship, and opposing the truth by persecution, which is called, warring against the Lamb, delighting in an easy, carnal and pompous worship which is sensual and less presses true mortification. 2. The time when they shall lament for her, shall be when they shall assuredly understand of her utter ruin and destruction, which is called here the seeing of the smoke of her burning. 3. The gesture is set down to be standing far off for fear of her torment, whereby is shown, that at this so great and unexpected desolation and ruin of Rome, they shall be so astonished, that through fear they shall have no thought of taking up arms for her relief but rather seek by all means that they be not involved in her present judgment. 4. The words of their lamentation is set down, wherein they acknowledge, that notwithstanding of her gran • ure and might which the world admired, and wherein herself did put such confidence, in one hour (as it were) suddenly and speedily her judgment was come.

Follows in these verses following, the lamentation of the second sort of people for her, who are called here, Merchants of the earth, noting thereby their earthly disposition, after pomp and pelf, and v. 23. they are called the great men of the earth, being as Cardinals and others esteem themselves, Kings and Princes, Peers. The reason of whose mourning over her is set down to be this, because no man buyeth their Merchandize anymore, as their consecrated agnus dei's, their soul-masses, pardons and such like.

The particular rehearsal of whose merchandizes is set down, v. 12, 13. and wherein allusion is to Ezek. 27.12. showing thereby the great riches, costly furniture, and pompous glory of the Roman Church, and amongst other things to show what sort of Merchants are here meant, to wit, spiritual Merchants, or Merchants of spiritual things as Mantuan formerly cited, records, there is subjoined as the closure of all, the souls of men.

These in like manner, v, 15. as the former Kings do, stand afar off for fear of her torment, so that now God being in wrath against her, she can find no succor from her dearest lovers, but fruitless condoling, like Jobs friends, who were miserable comforters.

Follows the last sort of mourners, their carriage and lamentation, alluding in like manner to Ezek. 27.29. and the foretold destruction there of Tyrus a Sea-town of great grandeur and renown. These mourners are Sea-men, whereby are signified the inferior Roman Clergy of all their several orders, whose numerous swarm and diversity is for that cause set down here by a heap of words, as every Ship-master, and all the company in ships, and Sailers, and as many as trade by sea, or as Ezekiel speaks, c. 27.29. all that handle the oar, and the Mariners, and all the Pilots of the Sea, whose life did depend upon the Merchant-trade of that great City, and flourishing of the City itself, of all which sort it is said, that though they stood close to her in the day of her prosperity, yet now with the former they stand afar off from her, lamenting her ruin and their own loss, so that as it is said of Jerusalem, Lam. 1.2. all her friends have dealt treacherously with her and forsaken her. As for the casting of dust on their heads, this was an ancient custom of mourners, as we see, Jos. 7.6. 1 Sam. 4.12. and Job 2.12.

Follows here after the lamentation of the wicked, the other part of the amplification of her destruction by the Saints rejoicing, specically the holy Apostles and Prophets, whereby are signified, not only themselves, but all their faithful successors who taught their doctrine, whereon Eph. 2.20. Christ's Church is said to be built, and who felt most of any the malice and cruelty of that bloody whore. This rejoicing of the godly is set down by way of Apostrophe, first, to heaven, that is, either those that are in heaven, Saints and Angels, or the godly on earth that are of a heavenly disposition. Let all such rejoice at the Lord's glorifying of himself in the just destruction of his enemies. Likewise (says Ribera) coelum exultare jubet propter Romae ruinam, quoniam multa flagitia in ea perpetrata sunt contra Deum, & plurima idola adorata sunt.

Follows here the third voice of a mighty Angel with a sign joined thereto, signifying Rome's utter ruin. 1. Which mighty Angel (says Ribera) figura est Dei omnipotentis, qui magna fortitudine & potentia consumpturus est Babylonem. 2. The sign which he uses is, the taking up a great stone like a millstone, and casting it into the sea, alluding to that which is set down concerning Eastern Babylon, Jer. 51.63. where Jeremy bids Serajah take the book wherein the words were written against Babylon, and bind a stone to it, and cast it in the midst of Euphrates, and say, thus shall Babylon sink, and shall not rise from the evil that I will bring upon her. In place of which stone there, we have here a great millstone spoken of, and in place of a river, the sea, and in place of a man, Seraejah, a mighty Angel, representing God; all which are to show that greater and more irrecoverable shall be the destruction of the Western Babylon Rome, then this was of the Eastern.

3. With the sign this Angel joins the words of signification. 1. That with such violence Babylon shall be thrown down, even this great City, as this great millstone was thrown into the sea. 2. That as this great millstone, so this great City should be found no more, or as Jeremys words are, she should so sink, that she should never anymore rise from the evil that God should bring upon her; where we see, 1. That her destruction shall be violent, such as is used against malefactors, because she used violence against God's servants. 2. It shall be a down throwing destruction, 1. Because she threw down God's true Worship, as Ahab did God's Altar, and in place thereof erected her idolatry. 2. Because she exalted herself so, as we see, 2 Thes. 2.4. and Rev. 18.7. And thirdly, it shall be an irrecoverable and utter destruction, as the sinking of a millstone in the sea, because she was a sink of all sort of sin, like Sodom in the day of her prosperity, which made her own Mantuan call her, collunies scelerum, and her famous Petrarch to say, quicquid denique impietatis & morum pessimorum sparsim habet, aut habuit orbis terrae, totum istic cumulatim videas, à cervatimque reperias. Whereunto may be added, 1. As this millstone was thrown down by the coelestial hand of a mighty Angel that represented God; so shall Rome be thrown down and utterly destroyed by the coelestial hand of the Almighty God, as the chief agent, and as is told us, v. 8. 2. As this millstone could make no resistance, so neither shall Rome be able in that day of the Lord's wrath. And, 3. As the throwing down of a thing with violence shows his indignation at the same, who is the down-caster, so shall Rome's destruction show God's fierce indignation that he has at her in the day of his visitation.

Follows, v. 22. the amplification of Rome's destruction, particularized in these points, 1. That there should be found no more in her of what belonged to pleasure or delight, as the voice of harpers & musitians, &c. 2. Nor what belonged to profit or commodity, as craftsmen or the like. 3. Nor what belonged to food or necessity, as grinding any grain, or noise of a millstone. Nor, 4. v. 23. What the darkness of the night requires in human society, as the light of a candle. Nor, 5. The means of propagation of mankind by lawful marriage, without which propagation the world, nor no State can stand.

The causes of all which are set down here, and v. 24. to be four, 1. Damnable covetousness, her Clergy turning Merchants, and making merchandize of spiritual things, as v. 13. of the souls of men. 2. Ambition, her Merchants being the great men of the earth, as indeed the Pope with his Cardinals and Prelates are, whereupon (says the Jesuit Ribera) sed cur quasi causa supplicii Romae ponitur, mercatores ejus fuisse principes terrae? Primum, ut tyrannis ejus ostendatur, quae quibus volebat, regnum & principatum deferebat, etiamsi indigni aut alieni, modo amici sui essent, to which may be joined, & aliis auferebat, deinde (says he) propter id quod continuo sequitur, to wit. 3 Her bewitching idolatry, and deceiving errors, joined oft times with plain sorceries of lying miracles, witchcraft necromancy, not only among her inferior Clergy, but the Popes themselves, as may be seen in Platina in the life of Sylvester the second; so likewise in Abbas Urspergensis in the life of Gregory the seventh, where it is shewn, that in the Council of Brixia, Anno. 1080. he was condemned as a manifest Necromancer, which made that famous Poet of his time, Chaucer of Woodstock and Elm Esquire, and Ambassador for Edward the third, Anno 1341. so to write of the Popes, in his plowmans tale.

4. Her cruelty and bloodshed is the cause, therefore, v. 24. it is said, and in her was found the blood of Prophets, and of Saints, and of all that were slain upon the earth, whereupon (unto admiration) says the Jesuit Ribera, Nos autem ut & alia omnia, ita & haec de una civitate dici affirmamus, id est, de Roma: non enim dicit omnes sanctos interfectos esse in ea sed inventum esse in ea sanguinem omnium sanctorum qui interfecti sunt in terra, id est, ipsi imputati ut authori.

Lessons or Applications on the eighteenth Chapter.

Ver. 1. BY this new vision, we see that the Lord still increases the knowledge of his heavenly mysteries to his faithful servants, who delight therein, and desires the same.

2. By this Angel his power and glory spoken of, we see to our comfort what a head the Church of Christ has, whose power and glory shall be made manifest to all in the destruction of Antichrist and his other enemies.

Ver. 2. Where it is said in the present time, Babylon is fallen, it teaches us, that God's threatenings of punishments to come, are as sure as if they were already performed.

2. Where it is said, that she is become the habitation of devils, &c. we see what shall be the local succession that shall be in Rome at last.

Ver. 3. In rendering the reason of such a fearful devastation of Rome, we see that the Lord is just and righteous in all his ways, in punishing none without a just cause.

Ver. 4. By this command to God's people to go out of her, we see that our separation from the Church of Rome is warrantable, and that it is not from Christ's Church, but of Christ's Church from Babylon.

2. Here also we have in answer to that Popish question, Where was your Church before Luther? to which I reply, in the midst of Babylon, and bosom of the Roman Church, even as the seven thousand in Israel were in the bosom of the idolatrous Church of the Jews in the Reign of Ahab.

3. We see here likewise the condition of the Church militant, like chaff and corn together till the day of the winnowing.

4. We see the danger of evil company, ready to draw the godly to participate with them in their sins, and we too prone to be drawn by them.

5. Participation in sin will make participation in judgment.

Ver. 5. By the reaching of her sins up to heaven, we see that sins, though they be transient actions, yet they have a permanent pleading before the Lord's tribunal to bring down judgments.

2. We see the Lord's long suffering, who presently upon the acting of sin inflicts not punishment, till impenitency joined with impiety cry for the same.

3. Where it is also said, that the Lord remembered her iniquities, we see that the Lord at last will punish, and not seem to be ever forgetful, and that those who will not remember his Commandments to obey him therein, nor their sins to repent, he will remember towards them his sharpest judgments.

Ver. 6 We see Rome's ruin recommended to all God's people, therefore for this end let Pastors preach, people pray, and Princes perform.

2. We see it is not enough to come out of Babylon and leave her sins, but also to do that to her which God commands for her sins, as we are commanded to cease to do evil, and learn to do well.

3. In the retribution commanded, we see what bloody persecutors may in the end expect.

Ver. 7. We see that their end who seeks only their own glory, neglecting God's, and to live in sinful pleasures, shall be at last in torment and sorrow.

2. By her saying, she sits as Queen and shall see no sorrow, we see the security of the wicked, till unawares God's judgments come upon them.

3. She says this in her heart (says the Lord) therefore we see the Lord sees, and hears the heart as well as the mouth.

4. We see that the most wicked Atheists in heart, will eschew open Atheism by profession thereof with their mouth, except od Pharaohs, who said, Who is God that I should obey him?

Ver. 8. God's judgments long delayed, come ofttimes on the wicked suddenly.

2. Multiplying of sins, procures multiplying of plagues, as we see here, death, famine and burning

3. We see here that Rome's last destruction shall be by fire, and like Sodom a combustion in ashes.

4. Here is a bulwark against all disfidence, that it shall not be, or it is unlikely, for strong is the Lord that judges her.

Ver. 9, 10. In the lamenting of those Kings that lived deliciously with her, we see wherein ends the pleasures and rejoicing of the wicked.

2. When God begins to punish in wrath, the strongest arm of flesh cannot avail.

3. We see that God's judgments will terrify the stoutest hearts whatsoever, therefore they stand far off, for the fear of her torment.

4. How fast soever the mightiest be linked in wickedness or evil courses, yet God's wrath and judgments shall dissipate them far asunder.

5. Where they acknowledge that now at last in one hour her judgment is come, we see that the most incredulous and wicked shall in the end acknowledge the truth of the Lord's threatenings.

Ver. 11. and 13. We see, 1. What the P • pish Clergy are, to wit, such as make merchandize of all things, as their own Pope, Aeneus Sylvius, alias, Pius the second, and their Mantuan confess, yea, who make merchandize of the souls of men.

2. The disposition of the wicked is like to these Merchants, who weep not for their sins, but for their worldly cross, because no man buys their merchandize anymore.

Ver. 17. Where it is said, that in one hour so great riches is come to naught, we see what the greatest riches are to trust to.

2. All these hear named now stand afar off, which teaches us how fruitless and helpless is the wicked their friendship one to another in the day of the Lord's visitation.

Ver. 18. Where they say in their lamention, what City is like to this great city.

1. We see that wicked worldlings still look at worldly grandeur deploring the decay of that, but looks not to the true cause thereof, and to God's justice to magnify the same.

2. In one hour being made desolate, it shows, that when God comes he speedily executes.

Ver. 20. Where the heaven and holy Saints therein are exhorted now to rejoice over her, we see the vicissitude of the godly's and wicked's rejoicing and mourning, the one mourned here and shall rejoice forever, and the other rejoiced here, as c. 11.10, and shall mourn forever.

2. Where it is said that God avenged them on her; we see that God is the avenger of the wrongs of his own, when they cannot, nor through God's prohibition may not, therefore remit to him.

3. This also should let the wicked see, when they wrong the meanest of the goldly, what a great party they make against themselves.

Ver. 21, &c. By this sign of a millstone cast into the sea, we see, the higher advancement of the wicked, the lower shall be their dejection in the end.

2. v. 22. We see that the abuse of God's good benefits, makes the Lord to withdraw them from any.

3. We see also that the Lord makes the very places where sins have been acted to carry the stamp of his deep displeasure.

4. v. 23. Where it is said, for thy Merchants were the great men of the earth, it teaches us that greatness attained to by wickedness, draws on destruction.

5. Also, where it is added, that by her sorceries likewise were all Nations deceived, this shows the efficacy of Antichristian delusion, and that multitude can be no true note of the Church.

6. v. 24. It is said, that in her was found the blood of all that were slain on the earth, which teaches us, that being accessory to any sin, as well as acting thereof, makes guilty before God.

First then, John heard a threefold thanksgiving, 1. From much people in heaven. 2. From the twenty four Elders and four beasts, v. 4. And, 3. After a heavenly exhortation to praise God, v. 5. The thanksgiving of a great multitude of the godly on earth is set down, v. 6, 7, 8. whereunto is subjoined, v. 9. the Angels command to John to write that, blessed are they who are called to the Marriage-Supper of the Lamb.

First then, according to the Exhortation, c. 18.20. the first who sing this song of thanksgiving, are the glorified Saints, who are called here, much people in heaven▪ which they perform with a great voice, expressing thereby their holy zeal and fervent affection.

Next they begin their song with a Hebrew word, used by David in many of his Psalms, which is a word of excitation of themselves and others to praise the Lord, and is as much by interpretation as, Laud ye the Lord. The tenor of their song is, 1. The same with that of the Saints, c. 7.10, 12. whereof we have already spoken, ascribing salvation and the glory thereof, as also all religious honor or worship, and all power or omnipotency unto God allanerly, which words therefore are not optantium sed agnoscentium, and where also it is to be noted that the Romish vulgar translation has only these three, laus & gloria & virtus, but omits, honor domino nostro, and so incurs that curse, c. 22.19.

Here is set down the cause of this their doxology, which is twofold, 1. The truth. 2. The righteousness of God's judgments, both which kythes, 1. In judging the great whore for her corrupting the earth with her fornication. And, 2. For avenging the blood of his servants at her hand.

First then, they praise him for the truth of his judgments in performing the threatenings thereof, which his enemies despised. 2. For the righteousness of them, being justly inflicted for two most heinous sins, idolatry and bloodshed, the one whereby like Jeroboam, she made others to sin, the other whereby she cruelly murdered those who would not sin.

The word Hallelujah, as it begins the song, so does it here also close the same, thereby to show the raising of their affection, and unwearisomnesse to praise the Lord, after which is down the irrecoverable, final and irreparable destruction of that Papal Sea, Rome, that her smoke rose up forever and ever.

Follows the antiphonie of the heavenly Choristers, spoken of, c. 4.9, 10. and 5.8. assenting to the former song sonh of thanksgiving, and joining in singing a holy Hallelujah.

Here is the exhortation to praise the Lord which is prefixed before the third song of thanksgiving, which is said to come out of the throne, to wit, from Christ, who c. 5.6. is said to stand in the midst of the throne, in which exhortation we have, 1. Who is to be praised, to wit, our God who is so to us in a peculiar manner in Christ, and to us also, by a comfortable communion with Christ, so that as God is his God and Father, so also is he ours. 2. Who should praise him. 1. All his servants: who 1. have this high dignity, and 2. Whom this title should remember of their duty. 2. All that fear him both small and great, to wit, with that filial fear whereby they testify themselves not only to be servants but also sons.

Follows the third song of thanskiving, in obedience as it were to the former exhortation, and performed by all God's 〈1 page duplicate〉 〈1 page duplicate〉 servants that fear him, who are called here a great multitude, and their voice like many waters for unity, and of mighty thunderings for the powerful motion of the spirit, saying in a holy harmony with all the former and singing Hallelujah, the reason whereof is subjoined, to wit, that he hath delivered his Church from that Antichristian former usurpation spoken of, 2 Thes. 2.4. and that by his mighty power he only now reigneth therein.

Whereunto here is joined a new motive of rejoicing, to wit, not only for the work of God's justice against his enemies, but also for the work of God's mercy towards his Church, wherein we see as to this duty they were, v. 5. stirred up by Christ, so here, saying, let us rejoice, &c. they stir up one another.

The reason of their gladness or rejoicing is the Churches good, to wit, that the marriage of the Lamb is come, &c. Where, 1. By the Lamb Christ is meant, as we shown, c. 5.6. 2. There is a wife here spoken of to this Lamb, which is his Catholic holy Church, as we have it, 2 Cor. 11.2. and Eph. 5.16. This Church of his is espoused to him here by faith as a chaste virgin, of which dispensation the Prophets speaks, Hos. 2.19, 20. and the Apostle, 2 Cor. 11.2. but the marriage and solemnization thereof is to be at the day of judgment, when soul and body shall be glorified, and she enter with her husband into his heavenly house there to abide with him forever, which marriage here upon Antichrists overthrow and Rome's destruction, is said to be come, because then it shall be hard at hand. And it is said that his wife hath made herself ready, speaking so after the manner of nuptials which the Church doth. 1. By purifying and purging herself from all uncleanness, 2 Cor. 7.1. 2. As we have the manner o • preparation of women, Esth. 2.12. by having herself perfumed and made odoriferous with the saving graces of God's Spirit, as with sweet oil and odors. 3. By putting on as a marriage garment the Lord Jesus Christ, as we have it▪ Gal. 3.27. inwardly by faith unto justification, and outwardly by a holy life or sanctification, faith justi • ying the man and holiness justifying the faith, that he same is lively, both which is he • e called the fine linen wherewith she is arrayed, and which is expounded, the righteousness • f the Saints, and is said to be g • an • ed or given to her, of free favor and not of merit, as the Psalmist speaks both of grace and glory, Psal 84. • 1.

Follows a command that John gets, as the penman of God's Spirit, to write the very like • entence, as c. 14.13. he was commanded to write▪ saving here Blessed are they who are called to the Lambs Supper, the authority of which words to be divine is subjoined, sayi • g, these are the true sayings of God, which calling to the Lamb Supper is, 1. That effectual c lling of grace here, to holiness. And, 2. That calling by death at last to glo y and happiness, and when the godly shall hear that joyful sentence, Come ye blessed of my Father and inherit that glory prepared for you before the beginning of the world.

Next this banquet here spoken of is called, the Lambs Supper, to show, 1, That as the Supper is in the latter part of the day, so this is had after the l • t er part of our li • e, therefore says Beda, non ad prandium sed ad coenam vocatos narrat, quia nimirum in fine dici convivium. coena est. qui ergo finito praesentis vitae tempore, ad refectionem supernae contemplationis veniunt, profecto ad coenam agni vocantur. 2. As after supper there is rest, so after this supper of entry into glory, there shall be rest and an eternal Sabbath forever, Rev 14.13. O plentiful Supper of the fatness of marrow, an • rivers of pleasures and O blessed society of guests, the glorified Saints from the worlds beginning!

After these things which John heard, follows what John did, with the Angels prohibition, and the reason thereof. First then, John fell at the Angels feet to worship him, which was not civil but religious, and as the Angel says, competent only to God, and whereas Bellarmine (l. 1. de Sanct. c. 14.) would collect from the Angels prohibition, and saying, worship God, that therefore it was cultus latriae, which John gave to the Angel, which is due to God only, and that therein John erred, Ribera controles him herein, saying, non ignorabat aut soli Deo dandam esse adorationem latriae, aut angelum eum esse, qui loquebatur, and therefore concludes that it was cultus douliae, which seeing the Angel did forbid, and ascribed that only to God, It follows necessarily, that cultus douliae is not to be given to Angels according to Popish doctrine, but to God only, as here with the Angel we constantly affirm; and as these places of Scripture clearly evince, Deut. 10.20. 1 Sam. 7.3. Rom. 7.6. and Gal. 4.8. no more difference being between these words of latria and doulia in Greek, for signifying God's woe • ship, then is between ensis and gladius in Latin, for s 〈7 letters〉 g a sword; hence said Augustine of the Saints depart • , honoramus eos charitate, non servitute. (Aug. de vera relig. c. 55.)

The reason of • he Angels prohibition is twofold, the first taken from his person▪ that he is a fellow servant of Johns, and lest this should • • eem Johns prerogative beyond others, therefore he subjoins, and of thy brethren who have the testimony of Jesus, and thereafter he shows what is this testimony of Jesus, to wit, the spirit of prophesy, or the gift of spiritual and powerful preaching, wherefore the force of the reason of his prohibition stands in this, that those who are fellow servants to one Master, should not give one to another that which by all is due only to their Master. But such is all religious worship, therefore due only to God, whence i • is, that this conclusion he sums up in these words, Worship God, which also may be the second reason of the prohibition, taken from God's prerogative, to whom all religious worship is due, included in the word 〈 in non-Latin alphabet 〉 , whether they call it latria or doulia.

Already it being set down, what John both heard and did, follows now what he saw by a new vision, as c. 9 17. to wit, Christ as a great and victorious general marching forth with a glorious army, for his enemies full and final destruction.

This great general who is the Lord of Hosts, is first described from the place from whence he comes, to wit, he • ven showing thereby, that he is no earthly, but a heavenly Monarch. 2. That to him the heavens ob • y, and therefo • e are said to be cast wide open for his outmarching, and the everlasting gates thereof lift up, that the King of glory may march forth, even as when earthly P • inces enter into Cities, or go forth with their royal armies, the gates thereof are cast wide open.

N • xt, he is said to sit on a white horse, as he is described, c. 6.2. signifying thereby purity of truth, righteousness in judgment, equity of the cause, and triumphant victory, according to all which his attributes are, faith • ul in his promises, true in his threatenings, and righteous in all his ways; whereas Antichrist against whom he marches, is the clean contrary, false in his dealing, a liar in his doctrine, and unrighteous in his deeds, both by deceit and cruelty.

Then is subjoined, that in righteousness he doth judge and make war, showing thereby, 1. That he marches forth, not only as a Warrior, having righteousness • , or the good cause on his side, but also as a just Judge, managing affairs not by force or violence, but by right as well as might, and therefore he is said to judge, as well as to make war, that everyone may receive according to their works. 2. This shows his supreme power and dominion over all his opposites, he being their Judge, and unto whose judgment all flesh are subject.

Next, he is described from his eyes, crowns and name, 1. Then his eyes are as a flame of fire, as they are said to be, c. 1.14. signifying thereby, 1. The clear and sharp-sightednesse of this Judge, as being omniscient 2 The terror of this Judge, his eyes being in wrath as a fl • me of fire ready to consume his enemies.

Next, on his head are many crowns, showing thereby, 1. His royal dignity. 2. His many crowns, his large dominion, being King of Heaven and King of the whole Earth, Mat. 28.18. Psal. 2.8. 3. His many victories over his many and mighty enemies, all which crowns are on his own head, to show his power resides in himself, and that he is not like the Beast, whose power did consist not in himself, but in his crowned horns. In apish imitation, of which many crowns, his pretended Vicar (forsooth) must wear a triple crown.

In like manner, it is said, that he had a name written which no m • n knew but himself, whereupon says Ribera, quodnam hoc nomen sit Paulo post docet, & vocatur nomen ejus verbum Dei, sed hoc nomen nemini notum esse, nisi ipsi hoc indicat, nullam creaturam plene atque integre cognoscere ac comprehendere divinam verbi generationem, or by his name which no man knows, may be understood his judgments and ways, both of justice and mercy, whereof the Apostle speaks saying, How unsearchable are his judgments, and his ways past finding out, the counsels thereof being of so high a pitch, and the way • of their performance being without human reach, by which judgments and ways, (as one is by his name) he is made known and manifest.

Here also he is described from his vesture dipt in blood, to note the huge overthrow of his enemies, the reason whereof is subjoined, v. 15. for he treads the winepress of the fierceness and wrath of Almighty God, as the same is said, in Isa. 63.3. where the Lord being to revenge upon the Edomites his Churches injuries, he is brought in under the similitude of a victor returning from the slaughter of his enemies all bloody in his vesture, this blood then is not his own which he shed in his passion, but of his enemies, wherewith his vesture is said to be dipt, for certainty of the victory they being made by him as grapes which in a wine-press is trod upon, and whose liquor is crushed out by him who is the treader.

Next, his name is set down, that he is called the Word of God, to wit, that incarnate word spoken of by John in his Gospel, c. 1.1. called also, 1 John 1 1. the word of life, who was the wisdom of God to decree, the Word of God to declare, and the power of God to effectuate that great work of man's salvation.

After the description of this great and glorious general, follows their description who follow him, 1. Who are called armies as the Church is compared, Cant. 6.10. and as her estate is militant, so long as she is here on earth. 2. They are said to be in heaven, 1. In respect of Johns vision, who saw them there represented to him. 2. In respect of their own disposition and affection, being heavenly and seeking after heavenly things. 3. They are said to ride on white horses, being herein suitable to their general, v. 11. And, 4. They are clothed in fine linen white and clean, which, v. 8. is expounded to be the righteousness of the Saints.

After which is set down the weapon which this General uses for consuming Antichrist and his Churches enemies, to wit, a sword not material, but spiritual, such as is spoken of, Eph 6.17 which is said to be, 1. To come out of his mouth, and therefore is called the breath of his mouth. 2 Thes. 2.8. in opposition to those frogs, that, c. 16.13. to oppose him, come out of the mouth of the dragon. 2. It is called a sha p sword, as it is described, Heb. 4.12. 3. The use whereof is, that with it he might smite the Nations, by whom he understands Antichrist and his followers▪ so called, 1 Because no less gross idolaters then the Nations were before their conversion. And 2. As great aliens from the true Church (though pretending the name thereof,) as the Na • ions were under the Law from the Common-wealth of Israel, as we see the word (Nations) taken in the same • en • e, c 11.2. Thereafter▪ what he said before v. 13. and says here of this sword, he illustrates from two borrowed speeches from Scripture the first from Psalm 2.9. the second from Isa. 63 3. whereby he shows th t he rules the wicked far otherwise then he doth the godly, to wit, with a harder and ha • sher sort of government, taming, or rather sub • uing them nill they, will they, with the hard and iron rod of his judgments, and tredding them down in his wrath, not to their conversion, but their utter eversion, and so crushing his enemies as it were both with hand and feet.

Here he is further described from a new name of royal dignity and supreme power, being called, King of Kings, and Lord of Lord's, which is said to be, 1. For permanency, written, 2. Next, for conspicuousnesse to be written on his vesture, therefore says Ribera, haec inscriptio nihil aliud indicat, quam omnibus hominibus manifestam tunc fore ejus potentiam ex iis quae faciet. 3. Moreover, it is said to be written on his thigh. 1. To show that as long as himself lasts, which is forever, so long shall his kingdom and dominion over all endure, therefore says, Isa. 9.7. that of the increase of his govenment and peace there shall be no end. • . By the loins or thigh, propagation of the same kind is signified, as we see, Exod. 1.5. therefore says Ribera, jure nomen habet scriptum in femore, rex regum & dominus dominantium, quia & ipse rex est & dominus, & reges gignit ac dominos, qui etiam in die judicii, ut reges & domini judicabunt.

Follows now after the description of the General and his armies, the battle itself and the event thereof, before which is set down the proclamation of a heavenly Herald (in token of certain victory on Christ's side) to all the fowls of the heaven to gather themselves together to the Supper of the great God, First then, this Angel is said to stand in the Sun, as heraulds use to stand in some high and eminent place when they are to make proclamation, that from thence they may be both heard and seen by all. 2. As Heralds at such times also put on their rich and glorious coat of Arms, so does this Herald as it were vested with the Sun. 3. In sole • stat (says Ribera) ut indicetur id quod praedixit, faciendum esse inconspectu solis, id est, omnibus videntibus, & nemine rem tantam ignorant.

Next, this Herald is said to cry with a loud voice, 1. As such usually do who make a proclamation that all men may hear them. 2. Because this proclamation is not to a few, or many in one place, but to all the whole fowls that fly in the midst of heaven. 3. As this Angel standing in the Sun signifies with what clear light • he p • eache • s or proclaimers of the truth shall come▪ and of the ruin of Antichrist, so this crying a • oud signifies wi • h what boldness, freedom and courage they shall proclaim his ruin and his followers.

The words of the pro • lamation are borrowed from Ezekiel 39.17. where the Prophe • prophesies the ruin of the enemies of God's people who should arise agai • st them after their return from Babylon, and that they should be food to the fowls of the heaven, who are here bidden assemble themselves to the Supper of the great God, the eby to show 1. That this shall be the last great opposition that the Church shall have by th • enemies hereof befo • e the end of the world, as the Supper is the l • st m • all of the day. 2. How easily God's enemies then shall • e overcome by him, to wit, as we usually say, they shall be but as a dinner or supper to him.

Next, they are invited to eat the flesh of Kings, Captains and Mighty men, to wit, who shall be • st adherents to Antichrist, and who shall be gathered together by these three unclean spirits, the frogs, to the bat • el of that great day of God Almighty at Arm • geddon, therefore saves Ribera, Ut manducetis carnes regum, &c. illorum scilicet, qui Antichristo adhaerebunt.

Follows here the success of the battle, 1. That the beast and false prophet were taken, &c. by which beast Ribera says, Antichrist is understood, or rather ( • s I understand) the body of the Antichristian Clergy, & the false prophet the Pope their head, whose final and dreadful destruction is set down by allusion to that of Corah, Dathan and Abiram, who were alive swallowed up, and went down to hell, therefore it is in like manner said of these, that they were cast alive into a l • ke of fire burning with brimstone, that is, they were alive as yet, when they began to be cast into that l • ke, therefore says Ribera, qui vivus mittitur in ignem, satis est si vivus sit, cum mitti incipit, etiamsi vivus non perveniat • d ignem, or else it may be said, that though they were t • ken and killed in their bodies, yet being alive in their souls they were cast into th • t lake of fire, there to be tormented, so that thereby is shewn that they were punished not only with a temporal, but an eternal punishment. As also the place is cal ed a lake of fire, the metaphor being taken from a pond or place where fishes live, being spacious for many▪ and having water above, under, and round ab • ut them, thereby to show that even so they shall be compassed on all sid • s with easeless and endless torment. 2. Nec fluvium dixit (says Ribera) sed stagnum quoniam non fluit aut movetur ignis, ut aquae fluviorum, sed ita est in fovea illa sicut aqua in stagno.

Follows last of all the lot of the remnant, of whom it is said, that they were slain with the sword of him that sat on the white horse which proceeded out of his mouth, which is to be understood, that either they were thereby convinced, if not converted, or else by his judicial sentence they were righteously (as v. 11.) adjudged to be slain, and when they were so, all the fowls were filled with their flesh.

The Lessons or Applications on the nineteenth Chapter.

Ver. 1, 2. WHat hereon may be observed has been spoken of already on c. 7.10. and 12. and what may be likewise observed on the second verse, has been also noted, on c, 16.5, 6, 7.

Ver. 3. A sinful smoke that was raised out of the bottomless pit, c. 9. makes here a smoke of torment to arise out of the same place, so that as sin comes from hell, so it leads to hell, who therefore would escape the one, let them eschew the other.

2. Though sin be a transient thing and of small continuance, yet the guilt thereof and the torment for the same abideth forever.

Ver. 4. Of the twenty four Elders their worship and humble gesture is already spoken, c. 4.10.

Ver. 5. The godly are here called God's servants, therefore they must not be slaves to sin, nor to Satan.

2. They are said also to fear God, none therefore can be God's servants or obey him who want his fear, Gen. 20.11.

3. It is said, both small and great, therefore the greatest (with David ) should think it their honor to serve God, and though they fear no man, yet they should fear him, for he has power both of soul and body to cast both into hell.

4. We see also that the Lord admits the smallest to this high dignity to be his servants, if they fear him, as well as the greatest.

5. By this distribution of all men into small and great, we see the Lord's wise dispensation, who will not have all men to be of one condition.

6. We see that the smalest are willed to praise God, as having cause as well as the greatest, yea ofttimes more cause, especially in their common interest in that which is greatest.

Ver. 6. By the praising of God here, which presently follows upon the exhortation, v. 5. to praise him, we see the ready and cheerful obedience of the godly to the Lord's command and exhortations of his holy Word, which we should always imitate.

2. Whereas this praising of God is by the voice of a great multitude, we see the mighty increase of Christ's Church into a great multitude after the overthrow of that mystical Babylon, and that as Leah said of Gad when he was born, Gen. 30.11. a company cometh, so a great company shall come and be added to the Church, and as the waters o • Euphrates whereon Babylon stands dry up, as we see. c. 16 12. so on the other part the waters of God's Temple, as Ezekiel saw, c. 47.5. shall flow the more and arise higher.

3. Their praising God is said to be here, as the voice of many waters, and of mighty thund • ings, which teaches us that holy harmony in God's worship that is in God's true Church, as also that fervency of zeal and mighty power which is in their devotion.

4. Where they say and now acknowledge, that the Almighty God reigneth, we see that the enemies of the truth shall not ever reign or prevail, but Christ at last shall overcome, and shall reign as King in his Church.

Ver. 7. As the godly were excited and exhorted to praise God, v. 5. so here they excite and exhort one another, a worthy example of holy zeal to be followed by all.

2. They say now, let us be glad and rejoice, which shows us, that as the godly have a time of sorrowing, as we see, c. 11.3. so God shall give unto them a time of rejoicing, Psal. 106.5.

3. As they say, rejoice, so they say, give honor to God, whereby we see the manner of right rejoicing is, whereby God gets honor, and is not dishonored as he is in the rejoicing of many.

4. The matter of their rejoicing is not worldly causes, but heavenly and spiritual, to wit, the Lambs marriage, which should teach us in like manner what should be the matter of our greatest joy.

5. In particular, whereas the Lambs marriage is the cause, this should teach us, that if ever we would have true joy here, or fullness of joy hereafter, labor to have our souls espoused to Christ by a spiritual conjunction, and union by faith here, that so we may be made partakers of that heavenly union which is by sight hereafter.

6. The Church is called Christ's wife, who is called, v. 16. King of Kings and Lord of Lord's, which shows us her great dignity whereunto she and all her true members are advanced highly.

7. It is said, that his wife made herself ready, which shows what should be the daily practice and task of every godly soul, this being that one thing that is necessary, like Mary's choice.

8. Whereas by this marriage day, the day of general judgment is meant specially, we see what a joyful day that shall be to the godly, however it be dreadful to the wicked.

Ver. 8. It is said, that it was granted unto her to be arrayed in white linen, which imports, that she earnestly sought the same, wherein let us be careful in like manner to follow her example, for we have the promise, Seek and it shall be given to us.

2. Where the next words expounds what the white linen means, we see what is obscurely set down in one place of Scripture is clearly expounded in another.

3. The fine linen is the righteousness of the Saints, says the text, that is, signifies the righteousness of the Saints, so that we see, against the Papists, that it's not unusual to put the word, is, for signifies frequently in Scripture, as it is, Mat. 26.26, 27.

Ver. 9. John is commanded to write, so that we see that what is for our instruction or comfort the Lord will not leave it uncertain by verbal tradition, but will have it written, and Scripture to be the only rule both of our faith and manners.

2. They are pronounced blessed that are called to the Lambs Supper, so that we see that man's blessedness stands in our effectual calling here, and the joyful sound of, Come ye blessed of my Father, &c. hereafter.

3. We see the joyful estate of the Saints in heaven, that it shall be as a marriage Supper or banquet, where there is plenty of all delights, and rivers of pleasures, and where all our water of tears shall be turned into the wine of comfort, and we shall sit down at Table with Abraham, Isaac and Jacob to feast with them forever.

4. What John is bidden to write, is here called the true sayings of God, which shows us the authority of Scripture, and that the same depends not on the Church, nor on any creature, but on God himself, whose true sayings the same is; and therefore to be believed for itself, as the Samaritans said, John 4.42.

Ver. 10. By Johns falling at the Angels feet to worship him, we see the infirmity that is in the best, as was in Abraham, David and Peter, &c.

2. In Johns recording this, we see the fidelity and humility of the Saints and pen-men of Scripture, not concealing their own slips and infirmities, ut majorum ruina sit minorum cautela.

3. By the Angels prohibition, we see how far Angels (with whom I may join glorified Saints,) are from being pleased with any religious worship whatsoever.

4. By the Angels calling himself John his f • llow servant, we see the dignity of faithful Pastors.

5. We see the Popes damnable pride and hypocrisy, who albeit he calls himself a servant of the servants of God, yet he suffers not only the greatest Princes of the world to fall at his feet, but to kiss them, yea with his feet to tread on Emperors necks, as Alexander the third did on the Emperors Fredrick, at St. Marks in Venice. Anno 1164.

6. We have here a mark of true religion, in the Angels direction, saying, worship God, for true religion is like the star that led the wise men only to Christ, and to worship him, as we see, Mat. 2.11.

Ver. 11. By Christ's description here as a warrior, we see in all armies that goes out against Antichrist, who shall be their great general, Joshua 5.14. and ever in their Van.

2. As this great leader of the Lord's army is called faithful and true, so let all those who follow him be so in like manner.

3. It is said, that in righteousness he maketh war, which teaches after his example, how all wars should be made in righteousness, which is, 1. When they who have authority of the sword undertake it. 2. When they have a good cause, as here, against Antichrist. And, 3. When it is for a good end, the glory of God especially, and the advancement of Christ's Church and Kingdom.

Ver. 12. His eyes are for sharpness of sight said to be as flames of fire, therefore it is in vain to plot or practice never so secretly against him, or his Church, and to think (as in the late powder treason) that he cannot discover them.

2. Being as flames of fire, we see also how terrible he is and shall be against all his enemies.

3. He who wore a crown of thorns on earth, has here many crowns on his head, and wea • s the crown of glory, and so shall his Church and all the true members thereof, after the cross here, enjoy the crown hereafter.

4. Where it is said, that he had a name written that none knew but himself, we see that there are some divine mysteries, whereinto we should not inquire but learn to be wise unto sobriety, as we see, Deut. 29.9.

Ver. 13. His vesture is said to be dipt in blood, therefore let his cruel and proudest enemies see here in the end what they may expect, to wit, deserved destruction.

2. His Name is called, the Word of God, then let that proud Antichrist that slanders, opposes, corrupts, suppresses and does all the indignity he can to the Word of God, and uses all cruelty against bo • h the preachers and professo • s thereof, let him (I say) know that it and he who is here so styled, shall be his destruction.

Ver. 14. By this description of his armies suitable to his own, we see the comely conformity of holiness, signified by the white color, that is between Christ and all his true members, he and his membe s not being like that party-coloured coat of Josephs, or that image which Nebuchadnezzar saw in a vision, Dan. 2.

Ver. 15. The cause why the Pope and his Clergy have such indignation at the Word of God, which is the sharp sword of the spirit, is, b • cause it smites them for their idolatrous and gentilisme practic • s.

2. Those who will not be ruled by the Scepter of his Word, resolve as they list with those, Ps 2.3. he sh • ll rule them with a rod of iron, which shall break them if they will not bow.

3. What is already said of the winepress of God's wrath, see c. 14 19, • 0.

Ver. 16. By the conspicuousnesse of his style of King of Kings, written on his v • sture, we see, though the Lord's Monarchyck power lurk for a time, yet it shall kythe at last manifestly to the comfort of his own, and the terror of his enemies.

2. Seeing he is called King of Kings, &c. let all Kings, as they have their power from him, so let them use it for him, and do as they are exhorted, Ps. 2.10.

3. We see the Churches high dignity that has to her husband, him who is King of all Kings, and Lord of Lord's.

4. Seeing by the writing thereof on his thigh the eternal propagation thereof is meant, as he is eternal himself, in vain then do his enemies seek the overthrow of his Kingdom, whereof there shall be no end, Isa. 9.7.

Ver. 17. By the Angels standing in the Sun, and crying to the fowls of heaven; we see that God's work of justice in his own time shall be most conspicuous, as Scriptural examples testify, against all his enemies.

2. He who before, v. 13. is called the Word of God, is here called the great God, a clear argument of the Deity of Christ.

Ver. 18. c. 11.9. We see that the cruelty of Antichrist and his followers was so great against the Lord's witnesses, that when they were slain, they would not suffer their dead bodies to be put into graves, and here with what measure they mete, it is measured to them, and so let all wicked men constantly expect.

Ver. 19, 20, 21. The wicked unity of the Antichristian Church in an impious conspiracy against the truth and professors thereof, which has ever been evident, and as that late bloody league of Trent doth testify.

2. We see that their hostility is said to be against Christ himself who sat on the white horse, so hard a prick is it against which they kick.

3. At last we see what fearful judgment and dreadful end abides them, which all such who persecute the truth may surely expect.

First then, this binder is an Angel, by whom is meant that great Angel of the Covenant Christ Jesus, • or it is he that has the key of the bottomless pit, not for that use, as we see c. 9.1. the Angel thereof go • the same to let out darkness, but on the contrary to bind and imprison him therein who is the Prince of d • rknesse, that is, to restrain his malice and machinations, he being (as is said, Luke 11.22.) the stronger man, who came to destroy the works of the devil, 1 John 3.8.

This Angel is said then to come down from heaven, to wit, by manifestation of his power and presence, not like that Angel of the bottomless pit, who c. 9.1. is said to have fallen from heaven, as also he is said to have a great chain in his hand, whereby is meant his omnipotent power of restraining Satan and all his instruments from whatsoever he permits them not to do, they being under his power as a dog upon band. Whe • efore it is subjoined that he laid hold on the dragon, who is also called here,

That old Serpent, which is the Devil and Satan, as he is likewise so styled, c. 12.9. and bound him a thousand years, which binding up or restraining was from such open rage of persecution as was used by the Heathen Emperors, but especially for that end which is spoken of in the next verse, to wit, that he should deceive the Nations no more, which is to be understood, not absolutely from all sort of deceiving, but from that sort which he used before the preaching of the Gospel amongst the Gentiles, by the responses of his hellish oracles, and such gross idolatry whereinto he drew them, and which by the preaching of the Gospel and conversion of the Gentiles was silenced and abolished, and he (as it were) bound up therefrom. Therefore Sindas reports, that Augustus enquiring of the Oracle of Apollo who should reign after him, answered.

During the time then wherein he was bound up from that sort of gross and Paganish deceiving, he was never busier, by the vicar of his power, to whom he resigned his throne, as c. 13.2. to deceive in a more subtle way, changing himself into an Angel of light, and under presence and profession of the Christian name, to suppress and overthrow the truth of Christ Jesus, which thing to be true, may be seen, 1. By the great success of thi • manner of deception these thousand years, which he had, as we may see, c. 13.16. so that all the world followed the be • st, whose names were not written in the book of life▪ 2 By this, that v. 4. John saw the souls of these that were beheaded for the witness of Jesus, and had not worshipped the beast nor his image, living and reigning with Christ these thousand years, 〈 in non-Latin alphabet 〉 , which v. 1. are called, 〈 in non-Latin alphabet 〉 , without any article, to show that he means these thousand years that Satan is bound up himself from the first sort of deceiving, yet is let lose as it were, in the vicar of his power to deceive after another manner, and to kill the faithful witnesses spoken of, c. 11.3.

Being thus bound up and imprisoned, it is said, that a seal is set upon him, to denotate the sureties of his custody, alluding to that which was done by Darius when Daniel was cast into the lions den, Dan. 6.17. and by the Jews when Christ was intombed, Mat. 27.66. After which thousand years (says John ) he must be loosed a little season, which must not be understood of the necessity of coaction, but of divine determination. 1. That it may be made manifest how great the rage and fury of Satan would have been all the former while, if he had not been restrained. 2. This losing is only for a little season, that God's Saints may hereby be comforted and armed with patience, when they see Satan to rage most, knowing that his time is but short.

Now for accommodation of history, to know the time when the Dragon was thus bound up, and the thousand years spoken of began, and thereafter ended and had their accomplishment. 1. The dragon was fully then bound up, when by Constantius conversion, heathenish and open persecution of the Gospel ce • sed, and the Christian religion by Laws was everywhere established, for f • om that time the dragon had no loose chain for open rage as before, or paganish seduction; and this was about the three hundredth year of Christ, which leads us also to the point of his losing, which falls out about the one thousand three hundredth year of God, in the time of Boniface the eighth, that monster of men, of whom their stories records, that he entered like a Fox, lived like a Lyon, and died like a Dog, ( Fascic. temp in vita Bonif. 8.) and as Platina reports, who was he qui imperatoribus, regibus, principibus, nationibus, populis, terrorem potius, quam religionem injicere conabatur, quique regna dare & auferre pellere homines ac reducere pro arbitrio animi conabatur.

In whose time also, to evidence yet more Satan's loosing, there was (as the same Platina reports) a sudden, general, and so huge an earthquake throughout all Italy, which lasted many days, as the like was never seen before, and which everywhere overthrew many houses, There appeared likewise (says he) a huge great comet portending some great calamity thereafter to fall out, so that heaven and earth gave signs and witnesses of the losing of this Dragon. And from the times of which Boniface many bloody persecutions against the professors of the truth were raised, who were called, Waldenses, Lollards, Hussits, and of late Lutherans, Calvinists, Huguenots and the like, many cruel plots hatched, and many bloody Massacres acted and practiced. At this time also began that Ottoman race, and so Satan was let loose.

During which time of these forenamed thousand years, John shows but what was the bodily state of the godly who were persecuted to the death, to wit, they were beheaded for the witness of Jesus, &c. and for not worshipping the beast and his image, as also what was the estate of their souls, to wit, that in them they lived and did reign with Christ, not that we must imagine they are said to live a thousand years with Christ, as though they were to live with him no longer, but to show that all this while successively in every age, the Lord had ever some faithful witnesses to oppose Antichrist, whom therefore in their bodies he did persecute to death, as we see, c. 11. but whose souls did live with their Savior forever. Upon which words therefore says Ribera, Ex his quae Apostolus dixit, c. 13. & 14. & 16. de bestia & ejus imagine & charactere, & ex his quae in horum locorum explanation tradidimus, adeo manifestum est quae nunc dicuntur, de iis dici, qui Antichristo repugnabunt, & viriliter pro Christo certabunt, ut in alium sensum detorqueri nequeant.

Follows here the spiritual estate of those who did not resist Antichrist, nor contend for the truth all this while, but worshipped the beast and his image, to wit, as the souls of the former after their bodily death did live with Christ in heaven, so the souls of these men, even while they were living in their bodies, were dead spiritually on earth, as Hos 13.1. • dolatrous Ephraim is said to be dead in Baal, and as 1 Tim. • .6. the widow that lives in pleasure is said to be dead while she liveth, and they are said not to have lived again until the thousand years were finished, that is, all this time of prevailing Apostasy, by repentance and true conversion they forsook not their former superstition and idolatry, as is shewn, c. 9.20. but continued therein; nor does this import, where it is said, till the thousand years were fin • shed, that after that time they lived again, for the particle (donec) is not here limitative, but simply negative, as we see it taken, 2 Sam. 7.1. Mat. 1.25. and 5.26, &c. And left that this living again should be taken with the Chiliasts of a bodily resurrection whereby they fancy that the godly shall rise and reign on earth with Christ for the space of a thousand years, before the general resurr ••• ion, which shall be at the day of judgment, therefore the spirit expounds himself, that he speaks of a spiritual resurrection, which is called the first resurrection here, and whereof the Apostle speaks. Eph. 5.14. and Col. 2.12. and 3.1.

Of which resurrection whosoever are partakers, he declares, 1. Their quality, that they are holy. 2. Their condition, they are blessed. 3. Wherein their blessedness consists, to wit, 1. In being freed from the power of the second death. 2. In being advanced to be Priest • of God and Christ, • nd at last to reign with Christ in glory, adding a thousand years, without any article as he did before, to show that thereby a definite time is not meant, but an indefinite or long time, which the spirit expounds elsewhere, c. 22.5. to be forever and ever.

Against the Chiliasts then, who abuse this place for maintaining their error, we are to remark, 1. That v. 4. and here, v. 6. where it is said, that the godly shall reign with Christ a thousand years, there is no word of his or their reigning on ear • h, but on the contrary, Rom 8 17. it is told us, that as they suffered with him on earth, they shall reign with him in glory, (2 Tim. 4.18.) and in heaven. 2. v. 5. There is no word of a • o • ily resurrection before the last day, but spiritual, as has been said, neither find we in all the Scrip • ure any mention of any bodily resurrection but one, common to good and bad, immediately before the general judgment, Dan. 12.2. John 5.28. Act. 24.15. and inseparably joined therewith, and so, not one bodily resurrection proper to the godly a thousand years, before that last general resurrection, common to all. 3. Neither is there any word in Scripture, but of a first and second coming of Christ's; The first in humiliation, the second in glory and in the clouds at the last day, Heb. 9.28. which second coming is ever likewise jo •• ed with the general resurrection and the last judgment, and therefore there is not any such a thousand years before it, as we see, Mat. 25.31. 1 Thes. 4.16. 4. It is told us likewise in Scripture, Acts 3.21. Psal. 110.1. and 1 Cor. 15.25. that the heavens must contain Christ in his bodily presence, till he come to the general judgment, where he sits in heavenly places at the right hand of his Father, till he make all his enemies his footstool, whence it follows, that if he must remain in heaven till the last day, he is not to be on the earth a thousand years before that day. 5. The time of Christ's coming to the general judgment is hid, unknown, Mark 13.32. 2 Pet. 3.10. but if the Millinaries opinion were true, that before that day Christ should reign on earth with the godly a thousand years before, then that day should not be hid, but well enough known. 6. v. 2. and 3. Satan is said to be bound up these thousand years only from seducing the Nations, as he had done before Christ's first coming, whereas the Chiliasts would have him bound up all that time from all temptation of the godly unto any sin whatsoever.

Last of all, Christ's Kingdom wherein the godly shall reign with Christ after this life is only called heavenly, and therefore not earthly, therefore says the Apostle, 2 Tim. 4.18. the Lord shall deliver me from every evil work, and will preserve me unto his heavenly Kingdom.

Likewise out of this text of the Revelation, and the words thereof we have further to consider, 1. That, v. 4. John speaking of the godly who had suffered for Christ, he says, he saw the souls of such, in vision, but speaks not of their bodies, or any bodily resurrection. 2. He says they lived, vixerunt, sed non, revixerunt. 3. He says, they reigned with Christ, but not (as has been said) that they reigned on earth with him. 4. v. 5. Where it is said, that the rest of the dead lived not again, till the thousand years were finished, if a bodily resurrection were spoken of, then (as has been said) it should clearly and certainly be known, when the last resurrection should be, and consequently the last judgment, contrary to holy Scripture.

Follows here, first the loosing again of the Dragon and the time when, to wit, at the expiring of the thousand years forenamed, whereby is clearly seen, that there is no bodily resurrection me • nt, v. 5. of those that were dead, because after the genernal resurrection of the body, Satan shall not be then let loose out of his prison, but forever closed and chained therein, nor shall there be any alive on earth of the Nations to be anymore deceived by him.

N • xt, v. 8. His task which he undertakes is set down, being loosed, which is to deceive the Nations, from which he was formerly restrained, the greatness of which his endeavor to this end, is amplified and cleared, 1. By the persons whom he seduces. 2. By their actions upon his instigation, In the persons we have these circumstances. 1. Their habitation, or from whence he gathers them, to wit, the four corners of the earth, that is, all whom he can everywhere stir up now at his last puff. 2. Their quality, expressed in the names given them of the old enemies of God's people, Ezech. 38.8. who were most fierce, cruel and tyrannous. 3. Their number, expressed two ways, 1. That they were as the sand of the Sea. And. 2. That they overspread the breadth of the earth. 4. The end to compass the camp of the Saints about, who are in their militant estate here, as the word camp denotates, to compass the same about (I say) that is, utterly to destroy them that none upon any side escape, and the beloved City, that is, Christ's Church or that Jerusalem spoken of, Gal. 4.26. beloved of God, though hated by the Dragon, the World, and Antichrist. The end of which enemies of God and his Church is set down to be tragical, to wit, that like the Sodomites, or Ahab's captains, and their bands sent by Ahab against Elijah ) fire came from heaven and devoured them.

Where, 1. it is to be noted, that in the expressing of the first troubles of the Christian Church, and her delivery therefrom, allusion is made to Pharaoh's dealing with Israel, c. 12. and for the expressing her next troubles by Antichrist, allusion is made to Babylon's captivity of the Lord's people, and to that beast that carries a note of all the four in Daniel, c. 13. &c. so here to express the last enemies of the Church, the spirit of God alludes to Gog and Magog, their violence and destruction, mentioned, Ezek 38.22, &c. and as after their overthrow the state of the City and Temple are set down most goodly, so by allusion hereunto upon the utter foil of the Churches last enemies, the new Jerusalem is gloriously described in the next Chapter. So that by the course of this story it would appear, 1. That the whore, to wit, Rome shall be sacked and burnt by Christian Protestant Princes. 2. That the Monarchy and jurisdiction Papal in the heads thereof, the beast and false prophet shall be everywhere abolished. And lastly, that all • there the Churches enemies whom Satan shall stir up from all quarte • s and gather together, shall be utterly foiled, and shortly thereafter gloriously shall Christ come to judgment.

The n • xt thing to be considered, is, who is here meant by Gog and Magog, for unde • standing whereof, as by those mentioned, Ezech. 38. are understood the last enemies that the Jewish Church had before Christ's first coming, to wit, the successors of Alexander, or Kings of Syria, as all men confess, and in special that little horn in Daniel, Antiochus Epiphanes, as the bo • ks of Machabee's clearly do show; so in like manner in this prophesy, by Gog and Magog, some unde stand ge • e • ally all the enemies of the Church whatsoever, secret or avowed, and last instruments of the Dragons fury, of wh t Nation soever, and therefore are said to be gathered from the four quarters of the earth.

Others understand more particularly by Gog and Magog to be designed those same who are spoken of, c. 9.14. to wit, Turks, Arabians, Saracens, Schithians, or Tartars, or the omne gaddarum of those four, being most under the Turkish Empire, which began just a thousand years after Constantine (in whose time Satan was bound up) so that Ottoman their first Emperor began his reign about 1300. years after Christ, whose multitude spoken of here agrees with that, c. 9.16. being divers only in expression, as also their invasion of the Christian name is set down to be by battle or open hostility, and not fraudulent under-mining as the beast does, c. 13.

Gog then and Magog, generally are the forenamed Asiatic Nations, for Magog was the son of Japheth, Gen. 10.2. from whom the Schithians come, now called the Tartars, about Bosphorus, and on whom borders the Turks, as Plinius witnesses in his sixth book; also Gog was the son of Saba, the Nephew of Chus, who had his seat in Arabia, and therefore by him are understood the Turks and Arabians, all which joined together make up this Army against the Church of Christ.

Follows here after the destruction of the last instruments of Satan's fury, his own full and final destruction, which may be called his second imprisonment forever in that infernal pit and sake which burns with fire and brimstone, where likewise the beast and false prophet are, and shall be tormented day and night, which the very next words expound, saying, forever and ever, according to the like usual phrase, c. 7.15. and 14.11. for properly there is no vicissitude of day and night in eternity, nor is there any day in hell, but eternal night, this speech therefore is used to show that their torment there shall be without any intermission, easlesse and endless.

From hence is set down to the end of the Chapter a description of the day of judgment, to show the Church, that the victory over her enemies once begun shall still hold on, as the fall of Haman before Mordecai did, till at last • n the general judgment they receive the full cup of destruction forever. In which description we have, 1. The person of the Judge described. 2. The persons that are judged, v. 12.3. The manner or order of his judging them, and lastly, the execution of the sentence, v. 13; 14. and 15.

First then, the Judge is described from his seat of judgment, called a great white throne, alluding to that of Solomon's, he being the true Solomon, and a greater than he, who was said before, c. 19. to ride on a white horse, and c. 14. on a white cloud, which throne of Majesty is to show that he is not only a Judge but King, called c. 19.16. the King of Kings, and Lord of Lord's.

Next, his Throne is a whi • e Throne, to signify thereby, that his judging is right and pure, as also that his Throne is a Throne of glory as it is expressly called, Mat. 25.31. Likewise, this Throne is called a great Throne, because set up for a great person, and for a great errand, to wit, the judging of the whole world. Next, his dreadful Majesty and glorious power is expressed to be so great, that neither heaven nor earth are able to abide his presence, and much less his enemies, therefore they are said to flee away, that there was no place found for them, which Augustine expounds well, ( l. 20. de civit Dei, c. 14) saying, that this is, mutatione non interitu, following that of Paul, 1 Cor. 7.31. where he says, that the fashion of this world passes away, which made John to say, c. 21.1. tha • he saw a new heaven and a new earth, so that the words (and there was found no place for them) is as much as, they were no more found to be what they were before, but far changed from their former estate, when for the sin of man they were made subject to vanity.

Next to the Judge is here set down the persons that are judged, described, 1. From their condition. 2. Their quality. 3. Their posture.

First then, for their condition, they are called the dead, not that they were so then, but were so before Christ's coming to judgment, either by ordinary and natural death, or violent, or by that sudden change which shall be made in place of death immediately before the last judgment, and whether they have died on Sea or Land, therefore it is said; v. 13. that the Sea gave up her dead that were in it, and as the Earth and Sea gave up the bodies, so it is said concerning the souls of the wicked, that death and hell delivered up the dead that were in them, that so, soul and body being reunited, as they were fellow associates in sinning, so they should be in suffering.

Next, they are described from their quality, great and small, to show, 1. The generality of the Judgment. 2. The impartiality thereof.

Thirdly, their posture is set down, of standing, to show the authority of the Judge, called here God, who elsewhere is called the Son of man, who is Judge of all (says the Apostle, Rom 14.10.) and before whose judgment seat all must stand, (says he) from the greatest Monarch before whom others stood, to the poorest beggar, everyone to give acccount of those things done by them in the flesh.

Follows then the manner of the procedure, after the form of well-ordered judicatories on earth, wherein the books or indictments are first produced, the persons are called to answer, and according to lawful conviction, or absolution, the sentence is accordingly pronounced by the Judge, by these books then that are opened, are meant, 1. The book of God's Law, which ought to be the rule of all our actions, therefore said Christ to the Jews, John 5.45. there is o • e that accuses you even Moses in whom ye trust. 2. The book of the Gospel shall be opened, and men judged thereby for their infidelity, therefore says the Apostle, Rom. 2.16. In the day when God shall judge the secrets of men by Jesus Christ, according to my Gospel. 3. The book of men's own consciences shall be opened in that day, which is that inward register which everyone carrieth about within his own breast, also another book was opened (says John ) which is the book of life, wherein are registered the names of all God's Elect, preordained by God's decree unto life eternal before the foundation of the world. Of all those books it is said, that they shall be opened, that is, made manifest, who kept God's Law, who walked worthy of the Gospel, who kept a good conscience, and who were written in the book of life, or no, and everyone shall be judged according to his work, so that in judgment, works are so to be looked on, as collation always must be of the books, and relation to the book of life, and as for the works of the godly, Gregory observeth well this form of speech, saying, It is one thing to be judged, secundum opera, as the evidence of their faith, and propter opera as any cause meriting eternal life.

Here is the execution of the sentence of this great Judge against all the enemies of his Church and reprobate whatsoever, to wit, that they we • e cast into the lake of fire, which is the second death, unto whom, v. 14. is joined death and hell, that they were cast in the same lake in like manner, that is, as the Apostle expounds, 1 Cor. 5 26. utterly destroyed and abolished, so that death which Satan brought in by sin shall be no more, but mortality cease, and hell, or the gates and powers thereof that raged against Christ's Church on earth, shall no more assault the same, but have their due deserving into the lake of fire that never shall be be quenched.

Lessons or Applications on the twentieth Chapter.

Ver. 1. WHere it is said, that this Angel that came down from heaven (whereby Christ is meant) had the key of the bottomless pit. We see, 1. That our s • viour has all power given to him in heaven, the earth and hell itself. 2. That he had a great chain in his hand, shows us, that how mighty and malicious soever Satan that great Dragon be, yet for our comfort, we see that Christ has him as a dog in a chain, without whose permission he can do nothing, as Jobs example testifies, and his craving leave to enter into the swine of the Gergesins.

Ver. 2. What is to be learned out of his stiles of Dragon, that old Serpent, and the devil, has been spoken of before, on c 12.9.

Ver. 3. Where it is said, that Satan was shut up, that he should deceive the Nations no more, we see that his task from the beginning hath been deceiving, using fraud where he cannot prevail by force, wherefore we should beware of his deceiving in his subtle instruments, and acknowledge whose brood they are.

2. Where it is said, that he was bound up so long that he should deceive no more, this shows that on the contrary therefore when we see seducers arise and to abound, that then Satan in his instruments for the punishment of a Nation or Church, is let loose to be a lying spirit in the mouth of false prophets.

3. Where it is said, that after the time of his binding or shutting up, he is to be loosed a little season, this is greatly for the comfort of the godly, that Satan's prevailing in his instruments, is determined by God, and shall be but for a little season, and therefore with patience let them possess their souls.

Ver. 4. Where John saw thrones, and the glorified Saints as Judges sitting on them, we see the glorious estate and high advancement which the godly shall have with Christ Jesus after this life, how afflicted and contemptible soever their condition be here.

2. Where it is said, that the souls of the Martyrs who were beheaded for the witness of Jesus, did live and reign with Christ. We see howsoever the Lord permit wicked persecutors to kill their bodies, yet they have no power over their souls which are the better part, and the worst they can do unto them is the hasting of their souls advancement to live forever, and reign with Christ Jesus in glory,

3. Their reigning with Christ in heaven, as they were par • akers of suffering with him on earth, as it shows that sweet f • llowship of the Saints with their head, and conformity of the members, so it teaches us, if we would reign with him in heaven, let him reign in us on earth.

Ver. 5. Where the rest, that is, the wicked are said to be dead, as we see these are called, Ephes. 2.1. and Revel. 3.1. This shows, us their spiritual condition however they seem to live, and as the grave or pit of darkness and the worm attends the dead, so hell and torment attends such.

Ver. 6. Seeing they are pronounced blessed that have their part in the first resurrection (yea, are only blessed,) let all such who would be so, strive to have their part therein.

2. With blessedness he joins holiness, to show that holiness, as it manifests that we have our part in the first resurrection, so also, that holiness is the only way to happiness, without which none shall see God.

3. It is said, that over such the second death shall have no power, therefore we see, that the truly godly only may be sure of their salvation, and that they are past from death to life, and the only sure ground of such assurance to be saved, is not a solitary faith, which is but presumption, but true faith which kythes in holiness of life, and rising from sin daily more and more to righteousness, and practice of all holy duties.

4. Here also we see on the contrary the woeful estate of the wicked, over whom the second death shall have power, so that they are subject to three fearful deaths, 1. Death in sin. spiritual. 2. Death for sin with the sting, corporal. And, 3. This second death which is of soul and body in hells fire, eternal.

5. Where it is not only said, that over the godly the second death shall have no power, but likewise that they shall be Priests of God and Christ, and reign with him a thousand years, we see the two parts of the Saints blessedness after this life, to wit, liberation from that which is evil, and advancement to all good, happiness, honor and glory.

Ver. 7, 8. Where it is said, that Satan being loosed again out of his prison, he shall go out to deceive the Nations, and stir them up to cruelty against the godly. We see his restless malice against mankind, and chiefly against the Church of Christ.

2. We see what evil use (after so long imprisonment) he makes of his liberty, or the favor that is shewn unto him, and even such is the disposition of the wicked, as we see in Pharaoh, when they are freed from any plague or punishment, returning like the dog to the vomit, and abusing the benefits which God bestows upon them.

3. We see that for a like cruel disposition, like enemies gets like names, as here the last enemies of the Christian Church are named by Gog and Magog, which were the last enemies of the Jewish Church before Christ's first coming, to wit, Antiochus Epiphanes and the Syrian Kings, of which we have spoken in the explication of this Chapter, even as Rome is mystically called, c. 11.8. Sodom and Egypt, where also our Lord was crucified

4. First Satan is said to deceive the Nations, and then to gather them together to battle against the Saints, which shows us, 1. That a false religion is ever cruel. And, 2. That whom he instigates thus to cruelty, he is but a deceiver of such, for they shall never get performed what thereby they intend, and in the end shall work their own confusion.

5. Where it is said, that their number was as the sand of the sea, we see that the Church has not only mighty, but many enemies, but as Elisha said to Gehazi, there are more with her then against her, and if God only be with her, who can be against her to hurt her.

6. We see, that seeing the Churches enemies are so numerous, herself being but a little flock, that multitude is no true note of the Church.

Ver. 9. Where it is said, that they compassed the camp of the Saints about, we see that the Saints and Church of Christ is still, and ever hath been, and shall be to the end the But of Satan's malice, whereof she needs not to expect, either intermission or mitigation.

2. We see the extremity that she may by God's permission be brought unto, to be compassed about on all sides without seeing any outget, as Israel was coming out of Egypt, or that boat wherein Christ was, Mat. 8. yet the Lord will never f • il her, but her extremity w • ll be seen to be his opportunity.

3. Where the Church is called the beloved City, this is a cordial to all the truly godly, that whatever their estate be here, hated of the world and persecuted, yet they are beloved of God, and shall be preserved by him.

4. Where it is said, that fire c • me down from heaven and devoured them, we see, that full and final destruction at last shall be the end of all God's enemies.

Ver. 10. Where it is said, that the devil that deceived them, and the beast and the false prophet who were his instruments, were all cast into the lake of fire to be tormented forever, we see, What Satan may expect at last, and the best reward that his inst uments may likewise look for in the end, and all such as are deceived by them.

Ver. 11. Whereas John saw Christ sitting on the Throne of judgment, this affords, 1. A great comfort to the godly, that he who is their head, husband • nd Savior, is their Judge, and the Judge of the whole world.

2. This is likewise a great terror to his enemies, and foes of his Church, whom in these his members they do so persecute.

3. If the heaven and earth are said, as it were, to flee away, as not being able to abide the glory and Majesty of his dreadful presence, how much more unab • e shall his enemies be? being culpable of so great guiltiness.

Ver. 12. Where it is said, that John saw the dead stand before God to be judged, and receive according to their works, v. 13. we see that there is after death, at last a general judgment, whereof few are seriously mindful.

2. He saw small and great stand before God, which shows that in that day there shall be no exception of persons, nor immunity to the greatest

3. All shall stand before God, therefore none shall be able to fly, hide themselves, or escape, but all shall give appearance to the bar of that great Tribunal, and upon the sound of the last trumpet.

4. The Judge before whom they shall stand, is called here, God; which clearly evinces and proves the Deity of Christ, who shall come in the clouds to judge both the quick and the dead.

5. We see here also Christ's high advancement to our comfort, that he who in the days of his humiliation stood before Pilate to be judged, is the Judge of all flesh, before whom, as God, all shall stand to be judged, and receive according to their works.

6. Out of the procedure and manner thereof, that the books were opened, and the dead were judged out of those things that were written in the books, we see an excellent pattern to all earthly Judges, to proceed justly according to clear evidences.

7. This shows that howsoever the wicked here despise the check of their own consciences which is God's register within them, and contemn the direction or rebukes of his word, yet at last, these books shall be opened, and they shall be judged according to those things that are written in them, beholding them with greater terror then Belshazzar did the writing of the hand on the plaster of the wall.

8. This also shows how in vain it is to sin securely in private, seeing it is written up in these books that shall be opened, and made manifest one day both to men and Angels.

9. We see here also the best way to be assured of our Election, to wit, let us look to the book of our conscience narrowly, and examine the same by the book of God's word, and according to the testimony of these books, let us judge of our own estates acco • dingly.

Ver. 13. Where it is said that the Sea gave up her dead, and death and hell, or the grave, &c. we see that the bodies of the dead are but entrusted for a time to these places, which in that great day must make account (as it were) of them, as the earth doth of the seed that is committed thereto, or the Jailor of the prisoner delivered to him by the Judge.

2. Where it is said, that every man was judged according to his works, we see the just procedure of the Judge, and as the wicked bring forth evil works, so the godly like good trees should bring forth good works.

3. It is said, that they shall be judged according to their works which overthroweth tha • doctrine of the merit of good works, for as Gregory says well, aliud est judicari secundum opera, aliud propter opera. (Greg. in Psal. 7)

4. Seeing the godly shall be judged, and rewarded in mercy according to their works, or measure of them, this should excite all such to strive to be rich in good works, that they may attain to the greater degree in glory.

Ver. 14, 15. Out of these two verses we see what shall be the dreadful estate of the enemies of Christ and his Church at last, to wit, that lake of fire which is the second death wherein they shall be tormented forever and ever.

First then, in the general, as before he saw and heard of the dreadful punishment of the wicked in hell, to their terror, so here he sees and hears of the great glory and reward of the godly in heaven to their comfort. In particular then John says, 1. He saw a new heaven and a new earth, to wit, not in substance, but quality, freed from corruption, as Rom. 8.21. and new, or renewed, for purity, brightness and beauty, whereof Peter speaks, 2 Pet. 3.13.

Next, it is subjoined that the first earth and heaven passed away, to wit, from their former condition of vanity and corruption, whereunto they had formerly been made subject because of man's sin, and there was no more sea, to wit, for the former use thereof, or as it was before, turbulent, changable, and subject as the earth and other elements are, to corruption, and vanity, or no more troublesome estate of things (ofttimes signified by the sea) as some do expound.

The second thing which John saw, is the glorious estate of Christ's Church, which is compared, 1. To a glorious City. 2. To a beauti • ul Bride.

First then, she is compared to a City, 1. For largeness and amplitude, 2. (As Psal. 122.3.) for compact structure. 3. For commodious habitation.

Next, she is called holy, by a holiness initiate here by grace, and consummate hereafter in glory. 3. She is called Jerusalem, which signifies a vision of peace, because in her only true peace is here, and she shall enjoy perfect peace and tranquility hereafter. 4. She is called the new Jerusalem, 1. For differencing her from the old, which was earthly, this other being coelestial and heavenly. 5. Therefore she is said to come down from heaven, as is said, c. 3.12. not by local mutation, but 1. By vision to John. 2. To show her disposition. And, 3. Her origination, which is not from nature or below, but from heaven, quoniam coelestis est gratia (says Augustine) quaea talis est.

Next, she is said to be prepared as a bride adorned for her husband, espoused by free grace, Ezek. 16. all glorious within, Ps. 45. beautified with holiness, Psal. 110.3. adorned with rich graces, Rev. 12.1. and prepared or fitted so for her husband Christ Jesus in glory.

Follows here what John heard for confirming of this brides happiness, to wit, a voice, which is called a great voice, because it was to utter a matter of great moment and concernment, and is said to come from heaven, denotating both the author, and nature of the message, both being heavenly, the words of which voice describes the felicity of the bride to consist in these two things 1. The fruition of good. And, 2. Freedom from evil, the fruition then of good, is of the greatest degree thereof, to wit, God's glorious presence, whereof David speaks, Ps. 16.11. and which to show that it shall not be transitory, or for a short time, he subjoins, and he shall dwell with them, to wit, the Elect, so that after the inhabitation of his spirit in them here by grace, he shall cohabit with them forever hereafter in glory. Moreover, yet further to express that sweet fellowship in so near and clear a manner which shall be between them, he adds, that they shall be his people and God himself shall be with them▪ and be their God, 1. In that clear and comfortable manif • station which is not so seen or known here, as the Apostle shows, 1 John 3.2. And, 2. In that full and plenary fruition of that blessed and beatifical vision of God, and enjoying all felicity with him, or what we can partake in, by, or from him.

Follows here the second thing wherein the felicity of the Saints consists, to wit, freedom from evil, whereof five sorts are set down, 1. All tears and matter of sorrow or mourning shall cease, and for mourning shall be mirth. 2. There shall be no more death, and where death is abolished, as c. 20.14. what remains but life everlasting? 3. Neither shall there be sorrow or crying, which upon the death of such as are dear to us, and such other sad accidents uses to proceed, but in place of sorrow shall be solace, and fullness of joy. 4. Neither shall there be anymore pain of sickness, death, or the like, but in place thereof pleasures for evermore, for all these former things, and miseries incident to this life shall pass away, never to return.

Here we have the second voice, which more particularly is said to come, not only from the place formerly spoken of, to wit, heaven, but from the person here described, who sits upon the throne, to wit, Christ, who says, behold, which is a particle sometimes of admiration, as, Behold, a Virgin shall conceive, &c. sometimes of demonstration, as Behold the Lamb of God, &c. and sometimes of attention, as here, Behold I make all things new, showing thereby, that it is by his Divine power that all things are made new, to wit, a new heaven, a new earth, and a new estate of the godly, &c. that so all the glory thereof may redound unto him above.

Next▪ he commands Jo • n to write, that these words are true and faithful, to wit, which are set down here and throughout this prophesy, and thereby showing, 1. That holy Scripture was written at the Lord's own command, • nd therefore from him it has its authority. 2. That it is written and ge • s this testimony, that the words thereof are faithful and true, for our greater assurance, as Luke and Peter says, that so our faith might not rely upon a sandy and unsure foundation of unwritten traditions, Luke 1.4. 2 Pet. 1.19.

Follows here a new confirmation of what is formerly spoken, saying, it is done, thereby signifying, that it is as certain, as if it were all • eady done. Next, he shows who gives this assurance, and is formerly said to sit upon the Throne, to wit, even he who is, Alpha and Omega, as he is called, c. 1.8. that is, Christ Jesus, the beginning and the end, so called, to signify, 1. Christ's eternity. 2 His perfection, who gives all perfection, and is the author and finisher of our fai • h. 3. At whom we should begin all our affairs, and whose glory we should make the end of them all. And, 4. A he is the first and the last, so he should be the first in all our thoughts, and in our estimation, as also the last, esteeming and affecting nothing beyond him.

Last of all is subjoined a most comfortable promise, that to him that thirsteth, that is, se vently desires and uses the means to attain • hereto, he will give freely (without any merit on their part) of the fountain of the water of life, that is, such a life which never shall dec • y, more then water that is in an ever springing fountain, never drieth up.

Here is a second promise made unto victo • s, and thereby importing, 1. that it will not be enough to thirst after eternal life (as is said before) but with our desire we must join an earnest endeavor, and as in a race or combat we must overcome if we would have the prize, as with constant wrestling Jacob got the blessing. Next, when we have done so, the more to convince the Popish error of meriting, he uses the word 〈 in non-Latin alphabet 〉 , or hereditate accipiet, he shall inherit all things, to show the quality of the reward, that it is free, as an inheritance which from a father comes to the son, without emption or conquest, and then he subjoins, and I will be his God, and he shall be my son, which is to be understood of the manifestation to all of our adoption at the last day, as John himself expounds, 1 John 3.2.

After the which description of the felicity of the godly, he subjoins on the contrary the woeful condition of the wicked, who are here reduced to eight sorts, the first are called fearful, that is, have no other fear, but a carnal and worldly fear, which makes them either not to profess the truth, or deny the same, being called to give testimony thereto, and to fear only to do that in the sight of man, or for corporal punishment, which they would not fear to do in the sight of God, or for eternal punishmnent. The second sort are called unbelievers, who may be ranked in three sorts, 1. Pagans, Turks and Jews, who believe not the Gospel at all. 2. Formal professors, who believe in word, but show the contrary in their deeds. 3. Those who under the Christian name, and profession of the faith are Antichristian persecutors of the same, and of the sound doctrine thereof. The third sort are called abominable, that is, who for a scandalous life, or deep hypocrisy, are so both in the sight of God, men and Angels. The fourth sort are murderers in general, either of souls, body, or good name of their neighbor, and especially the Whore and her fol • owers who are drunk with the blood of the Saints. The fifth sort are whoremongers of all sorts, and specially such hypocritical wretches, who under pretence of a vow of chastity, act all sort of uncleanness, as we see in Popery, both in head and members. The sixth sort are sorcerers, which sin especially we know was rise in Popery likewise, both in Popes themselves, as Sylvester 2. Benedict. 9. John 20. and 21. and Gregory 7. (See Berno Nauclerus and Platina witnessing this,) and others, and in their inferior Clergy, as Gerson testifies, contra impug. ordin. carthus. saying, multa miracula non christianae fidei, fed magicae artis ostentamenta sunt, quae a simplicibus quasi sanctitatis miracula acceptantur. The seventh sort are idolaters, to which may be reduced, 1. Not only Pagans. 2. Covetous persons. 3. Epicures, whose belly is their God, but, 4. And specially idolatrous Papists. The last sort are liars of all sorts, the worst whereof are the venters of the doctrines of lies, as are all doctrines of Popery, and other Sectaries, which are therefore called the doctrines of devils, who has been a liar and murderer of souls from the beginning.

The doom of which is this, they shall have their part in the lake which burns with fire and brimstone.

Follows here a glorious and delightful vision shewn to John, Wherein, 1. The person who shows it, is one of the seven Angels who had the seven vials of the plagues of God to be poured out upon the wicked, but has here a ministration of mercy and comfort towards John. 2. Is set down the manner of the manifestation of this vision, which was by a familiar talking with John, and a loving invitation of him thereto. 3. That which he is invited to come and see, is the same which he tells he saw, v. 2. but here he sees the same more distinctly, clearly and fully, as will be shown hereafter.

Next, the place where this sight was shewn to John, being carried thither, not in the body, but in the spirit, as we see, c. 1, 10. was a high mountain, that so as Christ was carried to behold the Kingdoms of the world and glory thereof, Mat. 4.8. or as Moses was to Mount Nebo, from thence to see Canaan, so he might from thence more fully and clearly see this glorious City hereafter described, whose name, as it is called before, v. 2. The Bride of Christ, & v. 9. the Lambs wife, so here she is called, by way of excellency, that great City being both spacious and specious, as also the holy Jerusalem, &c.

(Having the glory of God) that is, possessed now with that glorious estate which is the free gift of God, Psal. 84.11. and Rom. 6.23. and which she had before only in hope and expectation, but has the same now in deed and fruition, and her light (which before was but dim or dark) shall be most bright, pure and pleasant, the constant indurance whereof is likewise noted hereby, that it is not as the light of stars, or candles that disappear or go out, but like the pure and shining brigtness of precious stones or Crystal, that is ever permanent. Likewise to show the freedom of her condition from any molestation, her light is not compared to that of the Sun or Moon, the Sun having his going to, and scorching heat in the daytime, as we see in Jonahs example, and the Moon being both variable & of a cold influence in the night; but to that of precious stones, that have no annoying with them, and (as is said, v. 23.) hence it is that she has no need of Sun or Moon to shine in her, for the Lamb is the light thereof, and from the glory of her God she has this bright splendor in herself.

Thereafter he describes the most special parts of this City, beginning. 1. At the walls thereof, which are called menia a muniendo, and whereby is signified the safenesse and security of the Saints estate in glory, free of anything which may assault, hazard or endanger them, for as c. 22.15. all the unclean with whom they were formerly mixed, are without, and there is no Serpent to tempt, who can enter into this heavenly Paradise.

Moreover, this City is said to have twelve gates, three in each one of the four quarters thereof, which, are said, v. 25. to be ever patent for receiving all the elect to glory, who come from the four corners of the world, of all Nations whatsoever. And at these gates are twelve Angels, (a definite number being put for an indefinite ) as ready to receive the Saints of God to their aff • ciation, and bring them in into that heavenly Paradise, • nd so, being there for a contrary end to that Cherubim, Gen. 3.24. who was placed at the entry of the earthly, to debar man from re-entry thereto, or to the tree of life. And the names written on these gates are the names of the twelve tribes of Israel, which were the only peculiar and chosen people of God, and do thereby represent here the Church of the Elect, and all the true Israel of God according to the Spirit, whether Jews or Gentiles. In all this the allusion being made to Ezek. 31. and to the description there of the holy City.

The firmness also of the wall of this City is described from having twelve foundations of precious stones for glory and durableness, and that on these twelve foundations were written the names of the twelve Apostles, because by their doctrine they laid the foundation of the Christian Church, and on the foundation of their doctrine, and of the holy Prophets before them, therefore, Ephes. 2.20. the Church is said to be built, against which the gates of hell shall not prevail, she b • ing built upon a rock, and on Christ Jesus who is the only foundation, 1 Cor. 3.11. laid by these Master-builders.

Next to the walls, he comes to the description of the figure or shape and greatness thereof, whereto is premitted▪ the exact measuring thereof by the Angel, having a golden reed to that effect, alluding to Ezek. 40.5. and the Angels measuring of the Temple and Courts thereof there. First then, the figure thereof was four square, representing thereby the perfect and eternal stability of the Church her condition, the cube or solid square, being the most stable figure. Next, the quantity and largeness thereof is set down, for which cause it may be justly called (as v. 10.) that great City, being in length and breadth twelve thousand furlongs, which of German miles amounts to three hundred seventy five, or of Scots or English miles, to one thousand five hundred each square, and so in the whole compass to six thousand miles. The height also of the walls, is said to be one hundred forty four cubits, or seventy four ell's, which measure is called the measure of a man, that is, of the Angel, the meaning whereof is, that this measure which the Angel used, is that which is usual amongst men.

Then he proceeds further in the description of the beauty and glory of this City, whereof more justly it may be said then it was of the earthly Jerusalem, glorious things are spoken of thee, O City of God, her walls then are said to be of Jasper, named as the first foundation, v. 19. and all the whole foundations to be several precious stones, for durableness, delight, and shining glory, her gates also are pearls, and of grea • est price, for such are so esteemed as they are of greatest size; now, none are, or ever were heard of to be such as these, that every gate was but one pearl, and what these gates are Isaiah expounds, saying, and her walks on her streets shall be salvation, and her gates praise, Isa. 60.18.

And the City itself was pure gold, like to transparent glass, having no d • osse but most exactly refined, and the street of the City in like manner was pure gold, like to the former glass, the first signifying the transcendent excellency of that City, and perpetuity thereof as most fine gold excels beyond all other metals, and is not subject as they are to rust or corruption, the second signifying the splendor and glory thereof.

Next, here he differenceth this heavenly from the earthly Jerusalem in this, that in the heavenly there was no Temple as was in the earthly. 1. For external worship of Word, Sacraments and Prayer, whereof there shall be no need there. 2. Where the Lord by certain and external signs manifested his presence, but here he shall manifest himself face to face clearly to his Elect, and be the Temple thereof, or in place of the same, wherein they shall glory, and to whom they shall address their worship of eternal praise.

Here also is shewn why this City shall have no need of a created light, as of Sun and Moon, for the glory of God, and the Lamb, who is the Sun of righteousness, is the light thereof, as Isaiah fore-prophesied, saying, and her God shall be her glory, Isa. 60.19.

Having thus described the City, follows, 1. Who shall be Citizens. 2. What they shall enjoy. And, 3. Who shall be debarred therefrom. First then, he speaks of the Nations, not excluding the believing Jews, who either believed in Christ to come, or in him being come, and therefore, c. 7. he joins with those of the Tribes that were sealed, that there was a great number of the Nations which no man could number. Also this walking of the Nations, is figurative, noting libe • ty only, not labor, for then they shall rest from their labors, and their works follow them.

Where also it is said, that the Kings of the earth shall bring their honor and glory unto it, it is not to be understood, that there shall be such a thing in the life to come, as Kings an • Subjects, more then (as our Savior shows) there shall be ma • ying and giving to marriage, for all shall be Kings and Pri •• ts o • • o • . Neither is it meant, that they shall b • ing their e • r • h •• glory or honor into that place, where none is but he • venly, • nd which they did quit at their death. But hereby is signified their submission, with all their power and honor to Christ, to be nursing Fathers of his Church, as is said, Isa • 60.3, 10. and 16 and that this shall be most clearly then made manifest and acknowledged before men and Angels.

Next, is set down what these Citizens shall enjoy, to wit, perfect peace and security with the former glory, riches and happiness, signified hereby, that her gates shall not be shut at all by day, as gates of a City use to be by night especially, and therefore it is said only that they shall not be shut by day, because there shall be no night there. The like we see prophesied, Isa. 60.11. of God's Church militant, but with a double difference. 1. Of day and night spoken of there, but here there is no night at all, but all day. 2. Of the end, there her gates are ever patent for admission of the Gentiles to the faith in the free offer of salvation to all, but here they are said to be patent, to show her peaceable estate and secure tranquility, without fear of any hostile invasion, or entry of foes either by force or fraud, which place also shows, that this description here is not of the Church militant, as the next verse likewise does show.

Lastly, is set down who are debarred therefrom, of whom the Apostle also speaketh, 1 Cor. 6.9 viz. those who defile both themselves and others, who also work abomination, or maketh a lie, whose portion shall be only (as v. 8.) in the lake of fire▪ all such shall never enter into that heavenly Jerusalem, but only such who are written in the Lambs book of life.

The Lessons or Applications on the 21. Chapter.

Ver. 1. SEeing heaven and earth must be dissolved and made new, as the Apostle speaks, 2 Pet. 3.11. what manner of persons ought we to be in all holy conversation and godliness, that so a change may be first made in us, before that change of death come upon us, whereof Job speaks, 14.14. or this universal change come, concerning which the forenamed Apostle speaks, saying, v. 14. wherefore beloved, seeing ye look for such things, be diligent that ye may be found of him in peace without spot, and blameless?

Ver. 2. Where this City spoken of, is called holy, and the new Jerusalem, It, 1. teaches us to be holy and renewed if ever we would be Citizens thereof.

2. It came down from God out of heaven, then let all such who have admission by grace thereto, acknowledge, that all is from God and from heaven, and nothing from nature or man's free-will.

3. This City is said to be prepared as a bride adorned for her husband, let this then be our daily task here against the time of our nuptials with Christ, to wit, purifying and preparing ourselves, as we read of those, Esth. 2.12. or the wise Virgins that trimmed and prepared the Lamps against the bridegrooms coming.

Ver. 3. For the assurance of God's promises and our future happiness, we have not • he word of man, but God's own voice from heaven for our comfort, who is truth it self.

2. We see the admirable love and regard of God to wretched man, that passing by, the fallen Angels, he should deign to have such familiarity and fellowship with man, as to have his Tabernacle to be with them, and himself to dwell with them, and in a p • culiar manner he to be their God, which should make men ashamed not to love him again, and have a special regard to his honor and service.

Ver. 4. We have a sovereign cordial against all our sorrows and sufferings here, when we consider of this time which cometh, when all tears shall be wiped away from our eyes, and there shall be no more death, nor sorrow, nor pain, but fullness of joy and pleasures for evermore.

Ver: 5. Christ's sitting on the throne of Majesty and judgment, is to our great comfort, who are his members and bride, that our heavenly head and husband in our nature is advanced to so high a dignity.

2. Where he says, that he makes all things new, let us then from him who renues all things crave, that he would also renew us by his holy Spirit.

3. Seeing he pronounces that all his words in holy Scripture are faithful and true, let us not doubt of his promises, and tremble also at his threats.

Ver. 6. Seeing what God says shall be done, is as sure as if it were done, let us not therefore stagger in our faith.

2. Seeing Christ is Alpha and Omega, that is, eternal, our comfort is then, that we have such a head and husband.

3. The water of life is only promised to them that thirst, Isa. 55.1. If ever • hen we would have either heavenly grace here, or glory hereafter. Let us not be like the loathers of Manna, but by a holy desire and endeavor thirst after the same.

4. Our Savior says, that he will give this water freely to them who thirst, away then with that proud Popish doctrine of human merits.

Ver. 7. With thirsting he joins overcoming, saying, to him that overcomes shall be given to inherit all things, therefore we see that a Christians life is not an easy life, but he must fight, and wrestle, and overcome, that he may say with the Apostle, I have fought a good fight, &c. and then he may the more confidently say, that from henceforth is laid up for him the crown.

2. The godly that are but poor and indigent here, like Lazarus, have here a great comfort, that the time is coming when they shall have no want, but inherit all things.

3. We see here likewise, the dignity of the Elect though never so contemptible here in this life, yet the Lord pronounces them be to his sons and heirs

Ver. 8. Where, after the godly's remuneration, the retribution of the wicked is set down, we see that God is not only merciful but just, and as the godly may expect their reward in mercy, so may the wicked assuredly expect theirs in justice.

2. Seeing the several sorts of the wicked who are to be punished so grievously are set down particularly, let everyone examine himself if he be one of any these sorts of persons, and except he repent and amend read here his doom.

Ver. 9. The Angel that had plagues to power out on the wicked, is here the messenger of comfortable instruction to John, so that we see the diversity of their Ministry, being for the good of the godly, but for the punishment of the wicked.

2. What John saw generally, v 2. is revealed by the Angel to him more amply, clearly and distinctly hereafter, to show that the Lord's manifestation of himself and of his Divine Mysteries is not all at once, but by degrees in this life, till fully he reveal the same in the life to come.

Ver. 10. John is set upon a high mountain, the better to see the after specified vision, so that what God intends for the good of instruction or other comfort to the godly, he also appoints the fittest means for the accomplishment thereof.

Ver. 11. As we admire the great glory and light that is prepared for the Saints hereafter, so if we would attain thereto, seek after the light of grace and a godly life. Mat. 5.16. which shall lead to the light of glory.

Ver. 12. Here the names of the Tribes of Israel are said to be written on the gates of this City, and hereafter the names of the Apostles upon her foundations, then both faithful people and faithful Pastors, both belong thereto, and shall have their part in the same.

Ver. 14. Upon the twelve foundations were the names of the twelve Apostles, and no other, which teaches us that upon their doctrine only set down in holy Scripture, and upon no other men's we should build our faith.

Ver. 15, 16, 17. The foursquare figure of this City, which signifies the stability of the Church, shows us how much happier our estate shall be in that heavenly Paradise then Adams mutable condition was in the earthly.

2. The greatness of this City and capacity thereof, shows how great that general assembly of the glorified Saints shall be at the last day who all shall be Citizens thereof.

Ver. 18, 19, &c. Out of the rest of the d • scription of this glorious City beside the wall, gates, and foundations, we may learn how desperately mad wicked sinners are, who for a perishing and momentary pleasure of sin, will lose the unspeakable and eternal pleasures and habitation in this glorious City, and be adjudged to endless and easlesse torment in hells prison forever.

2. Seeing both this whole City and the very streets thereof are purest and fine gold, how foolish are covetous and worldly wretches, that for a little gold evil got, from which they know not how soon to be plucked away, like the rich fool, or it from them by the thief or robber, will forfeit and lose the permanent and plentiful riches of this glorious City.

Ver. 22. The Lord God Almighty and the Lamb that is the Temple thereof, being all one, proves the Deity of our Savior Christ, the like whereof we have, v. 23.

Ver. 23. Where in place of Sun and Moon, it is said, that the glory of God, and the Lamb shall be the light thereof, as before is said, that he shall be the Temple of it, this shows that God is all in all, or the full fountain of all goodness to his elect, O happy then they who enjoy him, for they shall enjoy all good by him.

Ver. 24. We see the Lord's admirable love and free favor towards us, who are Gentiles, aliens, and wild olives, in giving to such dogs the children's bread, but likewise admitting us to the inheritance of sons, and Citizens of this heavenly Jerusalem.

Ver. 27. From the debarring of such who are named here from any entry into that holy City, we see, 1. Where no grace is he • e, no glory is to be expected hereafter, these being conjoined, Psal. 84.11. against all presumers. 2. We see that the punishment of the wicked is twofold, privative (as here) and positive ( v. 8.)

3. This serveth to oppose all separatists, evincing that it is only competent to the Church triumphant to have no unclean or wicked person to enter into her, or have commixion with her, as Zechariah also shows, c. 14.21. but here she is a lily among thorns, like Noah's Ark, Rebeca's Womb, and Abraham's Family, a field wherein are wheat and tares, a fold where are both sheep and goats, and a floor wherein are corn and chaff till the day of the winnowing.

4. Seeing those only shall enter into this City, whose names are written in the Lambs book of life. Let us be careful to assure ourselves that we are of this number, by making sure our salvation and election by well-doing.

First then, he proceeds in the praise of this heavenly City, ascribing thereto, what is either for the necessity, pleasure or contentment of life, or which on earth can be desired, shadowing forth thereby the perfect felicity of the Saints in glory.

First then, for necessiity. It is necessary that a City so great and populous as this, have the benefit of wholesome water for sundry uses. Here then is the benefit of this in a most excellent and eminent degree. For, 1. For abundance thereof, here is not a well or fountain, but a river. 2. Not muddy or feculent, but pure without any dreg, and clear as crystal. 3. Not corruptible or dead, but a water of life, or living water. And, 4. Not coming from hills or springs, which may be cut off, diverted, or dried up, but out of the Throne of God and of the Lamb who is in the midst of this City, as the Temple thereof, c. 21.22. as the light also thereof, v. 23. and here as the waterer and refresher of this heavenly Eden, and therefore no more deficient to her can this plenty of the water of life be, then God and Christ can fail who is the fountain therefore, and liveth and reigneth forever.

Next to the water to drink, follows the wholesome and delectable fruit to eat, alluding to man's estate in innocence, and in the earthly Paradise, to whom was allotted the fruit of the trees for food, and therefore says our Savior, c. 2.7. of this food, To him that overcometh, I will give to eat of the tree of life that is in the midst of the Paradise of God. In this City then, food which maybe intercepted or withholden, is not brought unto it, that it should depend or be beholden to others for the same, as Tyre and Sidon were to Herod's country, Acts 12.20. but grows within it, and so it has all sufficiency within it self, and upon one tree, in the midst of the street for access to all, and for expatiating itself likewise to the benefit of all, it is said to grow on either side of the river, and yet, it is more extolled from the variety of the fruit thereof and greater delight, that it bares twelve manner of fruits. And next, it is commended from the admirable fertility and plenty thereof, that it yields her fruit every month. And from this last of all, that nothing in it is unprofitable, as the leaves of other trees are when they fade or fall, but as the fruit of this tree is for meat, so her leaves are for medicine.

This tree of life then (typed by that which was in the earthly Paradise) is Christ J • sus, from whom we have our natural, spiritual, and eternal life, as he testifies of himself, John 6.51, &c. Also, like this one tree, he alone is sufficient to all unto salvation, whose variety likewise and plenty of fruit, as the same is the variety of his graces and benefits here, so is it that fullness of joy and pleasures for evermore which his Saints enjoy in glory hereafter, he also is said to be unto us not only for meat but medcine, not that in the state of glory any sickness shall be, or need of medicinal things to cure, but to conserve eternal life and health, so that Christ Jesus shall not only give life to his Elect, but shall be the conserver thereof in them, without the least decay unto all eternity. The allusion also which these words have to Ezekiel 47.12. we may see in that place, and Cant. 7.13.

Thereafter he further describes the happy estate of this City, and Citizens thereof. 1. Showing what shall not be there. 2. What shall be. First then, there shall be no more curse, that is, either sin (whereto the godliest are subject in this life) and for which God's • urse is threatened; nor misery which as a curse for si ne c ••• e upon man, and the earth for his sake, neither any sinful or cursed company of the wickeed, amongst whom the godly are mixed here like a lily among thorns.

Next, he shows what shall be there. 1. God's throne and the Lamb • , tha • is, his perpetual and glorious presence in his throne of Majesty with and amongst his Saints, as is said, Rev. 7.15. like a triumphant and glorious King • , having perfected h • s Kingdom and the number of his Elect, and subdued all his enemies, so that it m • y be said of this City, as is said Ezek. last 35. and the name of the City from that day shall be, the Lord is there. 2. It is said, that his servants shall serve him, by whom are to be understood his Angels and glorified Saints, who are said, c 7.15. to serve him day and night, that is, forever, without intermission or weariness, praising his holy name, and singing Hallelujah unto the Lamb forever.

Hereafter he proceeds further, and shows wherein the beatitude of God's glorious Saints consists, to wit, 1. In the blessed vision of God's face, that is, in that near and clear beatifical vision and fruition of God and of his glorious countenance, and comfortable presence, wherein himself declareth their happiness to consist, Mat. 5.8. when they shall see him as he is, 1 John 3.2. and wherein also our Savior▪ declares the blessedness of the Angels doth stand, Mat. 8.10. the unsearchable and comfortable manner whereof is only known to the enjoyers thereof, only let us for our instruction learn the true way to attain thereto, which is, 1. As we see Matth. 5.8. to be clean in heart, for such shall see God. And, 2. To be holy in life, without which, as is said, Heb. 12.14. none shall see God.

Next, it is said, that his Name shall be in their foreheads, that is, his image of perfect holiness, (whereby, as by his name or mark stamped upon them, they are known to be his) shall be imprinted upon them, so that, as is said, Psal. 17.15. they shall then be satisfied with his likeness, the imperfect lineaments whereof they only have here, longing for that perfection. And that new name spoken of, Rev. 2.17. which here no man knows but he who receives it, to wit, the seal of their adoption, and which lies hid in the heart, shall then be manifestly seen and known, as that which is written upon ones forehead.

Here the closure of the description of the Saints happiness in glory, 1. That there shall be no night there, neither naturally or properly taken, nor yet spiritual or figuratively taken, as it is often for ignorance, sin, affliction, desertion and the like, neither that eternal night of utter darkness; which shall be the portion of the wicked. Nor shall be any need there of artificial light, as of a candle or fire by night, or natural, as of the Sun by day, whereby also may be meant the Ministry of the Word of God, so called and compared, Ps. 119.105. 2 Pet. 1.19. and Rev. 9.2. which shall then cease, as 1 Cor. 13.8. for the Lord shall then by himself immediately give them light in glory.

After all which, follows the conclusion of this book, commended, 1. By the Angel from the truth and fidelity of all these sayings therein, as flowing from him who is truth itself, as he is light and life, and before that one jot of whose word fail, heaven and earth shall perish. 2. From the utility thereof, to wit, whereby the Lord God of the holy Prophets by his Angel doth show his servants the things which must shortly be done, where we have, 1. That against that wicked heretic Cerinthus that denied Christ's Deity, our Savior is here styled the Lord God, for as, Rev. 1.1. It is he that sent his Angel to show his servants the things which must shortly be done. He is called the Lord God of the holy Prophets, 1. Because of his inspiration of them. 2. Because of his mission of them. And 3. Because of his owning them in a peculiar manner as his servants, therefore he says, Do my Prophets no harm. And, 4. Because of his providence and protection of them, as we see in Elijah and Elisha and others. 3. The Angel also that is sent, is called here his Angel, as they are all. 1. By right of creation. 2. By office or function, as being his minist • ing spirits to execute his will, for which cause we say, Let thy will be done on earth, as it is in heaven, Heb. 1.14. And, 3. In respect of his sovereignty and dominion, being Lord both of men and Angels, therefore is it said, Let all the Angels of God worship him, Heb. 1.6. Lastly, this Angel is sent to show his servants the things that must shortly be done, which is to be understood, either of the beginning of their accomplishment, which shortly even in Johns days, and after they began to have, or of the full and final performance of them, which is but a short time, either in respect of God, to whom a thousand years is but as a day or hour, or in respect of eternity, in which respect the longest time here is but less then a moment.

Thereafter Christ subjoins to the godly's comfort and his enemies terror, the promise of his second coming to judgment, and that it shall be quickly, however the wicked servant says, Luke. 12.45. my Master delays, or as 2 Pet. 3.3. where is the promise of his coming? Next he pronounces them blessed who keep the words of this book, not only in memory and profession, as many do, but in practice and performance, as two few do keep.

Follows Johns confirmation of those things that were shewn him, that they were sure and true, he having been both an eye▪ and ear witness thereof, as he says elsewhere, 1 John 1.1. whereunto • he subjoins a new profession of his weakness, which before he shown, c. 19.10. in falling down to worship the Angel.

After which is subjoined a command to John not to seal, or close up the words of this prophesy, as writs use to be that are not yet to be made known, but to publish and reveal the same, for which cause it is called a revelation.

Then is set down a preoccupation or answer to an objection, which John might have made, saying, by this not sealing or concealing of this prophecy but publishing the same, the wicked and unjust persecutors of the Church shall not be made better, but rather more irritate and worse, to which the Angels answers: Let it be so, that the wicked continue endured and habituated in their wickedness, yet the •• dly shall be thereby confirmed to continue constantly in th ••• course of godliness, and holiness both of profession and practice, notwithstanding of all that their enemies can plot or practice against them.

For the terror of which wicked ones, and comfort of the godly he again brings in Christ himself promising that he shall come quickly to judgment, and to reward everyone according as his works shall be, whereof we have already spoken, c. 10.13.

Of this likewise where Christ is called, Alpha and Omega, &c. we have spoken, c. 21.6. As also, of what is said, v. 14. we have spoken, v. 7. and 2.

Here likewise he shows who are excluded from entry into that holy City, and having right to the tree of life, ration non facti, sed pacti, to wit, dogs, that is, the unclean, and such as are furious enemies to the truth, whom our Savior, Mat. 7.6. compares there also unto dogs and swine, and to whom here are joined such others who were named, c. 21.8. amongst whom he mentions, not only those that make a lie, but also such as are seduced by lying doctrines, and do love lies; Upon which words therefore most rightly doth the Jesuit Ribera observe, that our Savior makes mention of those sins, which in Antichrists time shall then most prevail.

In this verse he again repeateth what he said, Rev. 1.1. and in this Chapter, v. 6. to wit, that he is the Author of this Revelation and sent his Angel for that end, to testify these things in the Churches, and expounding here who is meant, v. 6 by the Lord God of the • oly Prophets, to wit, himself, therefore he says here, I Jesus sent my Angel.

As likewise he calls himself, the root and offspring of David, he being the first according to his Deity, from whom by creation David and all man-kind had their being and did spring, and being the second according to his humanity, and David, in that respect, being the root from whom he sprang. As he was the first likewise, Ps. 110.1. David calls him his Lord, and as he was the second, he is called, the son of David, which was that riddle that our Savior put up to the Pharisees.

He is likewise called, the bright and morning star, alluding to that speech of Balaam's prophecy, Numb. 24.17. so compared, 1. Because as that star exceeds all others in brightness, so doth Christ exceed all in heaven or earth for Majesty, excellency and glory. 2. That star is called Phosphorus, because it bringeth light with it, and so did Christ, as the light of the world, shining to those that sat in darkness and in the shadow of death, and (as John 1.9.) enlightening everyone that cometh into the world. 3. As the appearance of the day-star shows that the night is past, and the joyful day is at hand, so when our Savior appeared in his incarnation and birth, this did show that the night of darkness of ignorance wherein the world was involved was at an end, and the joyful day of salvation, and promulgation of the news thereof by the preaching of the Gospel to all Nations was at hand.

Having thus twice spoken of his second coming to judgment (men being naturally so forgetful thereof,) here he shows. 1. The earnest desire of his Church (which he calls the B • ide) th • t this promise may be accomplished, it being a note o • God's ch • ldren (as the Apostle shows, 2 Tim. 4.8.) to love and long for this coming of Christ. Also he joins the Spirit, to show by whose inspiration and motion God's children wish so earnestly this coming of Christ, to wit, (as it is said, of old Simeon's coming into the Temple, Luke 2.27.) by the Spirit. And let him that heareth (says he) to wit, profitably, with fai • h mixing his hearing, let him say, Come, that is, let the word which is heard by him produce this effect in him, to wit, a holy and earnest desire of Christ's second coming.

And as the godly wish and pray for Christ's second coming, as it is said in the Lord's prayer, Let thy Kingdom come, so likewise he shows what should be their disposition, and practice in the mean time, and the utility thereof, to wit, that with a spiritual thirst after grace and the water of life they should come to him, and whosoever they be that is so disposed, and by grace made willing, his coming shall not be in vain, but he shall get that water of life, whereof Christ spake to the woman of Samaria, John 4.14. which quickens the soul and springeth up unto eternal life, freely, or as Isaiah s • yes, without any price, even for the taking, Isa. 55.1. if he come only with a holy thirst and desire after the same.

Last of all we have the consignation of the authority of this book as divine, and of the whole Canon of Scripture, • s perfect and inviolable, by a sad and solemn commination from the mouth of Jesus Christ himself, that none should dare, for doctrine of faith and manners to add anything thereto, or make the same to be therewith of a like authority, nor yet dare to take anything therefrom, and impair or derogate from the Divine authority, plenitude and perfection thereof, under no less pain, then to the Adder, the adding to such, God's plagues that are written in this book, and to the Taker away, the taking away his name out of the book of life, &c.

Thereafter the third time our Savior tells, that he comes quickly, whereunto as in the former two places telling of his coming, he prefixed an ecce, or Behold, warning us thereby still to watch, and wait like the good servant, or wise Virgins that we be not unawares surprised; so here he prefixes the word (Surely) because of the security and incredulity of many, who put that day far from them, and whose lives proclaim that they believe not any such day to come. To which assurance of our Savior's in name of the whole Church the Apostle subjoins a hearty Amen, and an earnest wish of his coming quickly for finishing the days of sinning, fulfilling the number of his Elect, destroying the works of the devil, freeing the creature from subjection to vanity, manifesting the glory of his justice and mercy, and entering his Saints in the full and perfect possession of the promised inheritance, &c. and therefore he says, even so, come Lord Jesus, and with a holy wish to all the godly, and hearty valediction he closes, saying, The grace of the Lord Jesus be with you all, Amen.

The Lessons or Applications on the 22. Chapter.

Ver. 1. IN that the pure river of the water of life proceeds from God and the Lamb, we see who is the author and giver of all life, both of grace and glory.

Ver. 2. If we would be partakers of the fruit of this ttee of life here spoken of, in the heavenly Paradise, let us beware of the forbidden fruit of the tree of sin, for c. 2.7. the fruit of this tree of life is promised to them only who overcome the temptations thereof.

2. We see that in Christ we shall have all things needful to perfect our happiness, having the pure river of the water of life to drink, and for food all manner of fruits of the tree of life.

Ver. 3. Though the godly be vexed with sin remaining in them, whereof the Apostle complains, Rom. 7. and feel the miseries that are incident to all men for sin here, as a part of the curse that sin brings, and although likewise they are mixed with the cursed crew of the Canaanite in the Land, yet we see that for their comfort, one day comes when they shall be freely freed from all these, and no more curse, or cursed thing shall be where they are.

2. By Christ's description as a glorious King in his throne of Majesty, environed with so glorious an attendance, we see, if the Queen of Sheba pronounced them blessed who stood in Solomon's presence and served him, how much more shall they be who stand in this Kings presence and serve him, In whose presence (says the Psalmist) is fullness of joy, and at whose right hand are pleasures for evermore.

Ver. 4. Hence we learn, that if we would see God's face in mercy hereafter, and have his name on our fore-heads. Let us labor to be such, as to whom the sight of his face is promised, Mat. 5.8. and let holiness which is his name, be seen openly as in our fore-heads, in all our conversation, that men seeing our good works may glorify God our heavenly Father.

Ver. 5. When we think of our imperfect and dark knowledge in this life, or on the sad nights of trouble, temptation, misery and desertions, which we have here, and of the many wants and necessities whereto we are subject, let this comfort us, that the day comes when there shall be no night, nor necessity of anything, but an eternal Sabbath of rest, light and life, with plenty of all good things and pleasures forever.

Ver. 6. Where he says, that all these words are faithful and true, we see the immutable verity of all that is contained in Scripture, being uttered by his mouth and dited by his spirit who is truth it self, one jot whereof shall never fail nor fall to the ground, whether threatening, promise, or prophecy, &c.

2. Seeing the Lord calls himself the Lord God of his Prophets, let none do them harm, for he who so owns them in a singular manner will revenge their wrongs.

3. They are called his holy Prophets, to teach all such whom he employs to reveal his Will, that they should be so as himself is holy.

4. It is to his servants that Christ sent his Angel to show them the things that must shortly be done, we see then to whom only the Lord reveals his secrets as his special favorites, and as he did to Abraham, Gen. 18.17. and professes, Psal. 25.14. therefore we should strive to be of th • t number.

5. We see also that the Lord knows not only present & preterit things, but likewise • hings to come, all such being as present to him, and which he does reveal to his servants, that they may not be offended when they fall out, and may also be comforted in this, that he orders all things, appoints deliverance for his Saints, and can disappoint the secretest plots of his Churches enemies.

6. Where he says, which must shortly be done, we see that all the time of the Churches sufferings here, or her enemies insulting over her, is but a short time, after which shall follow an eternal deliverance and a great reward.

Ver. 7. Speaking of his coming quickly to judgment where our Savior says, Behold, we see then whereon we should have the eye of our faith hope and mediation continually.

2. In respect that Christ is to be the Judge of all men at his second coming, this serves as a great comfort to his own Elect, and terror to his enemies.

3. Whereas they are pronounced blessed, and are so only, who keep the words of this prop • ecy, we see that it is the knowledge only of God's Word that is recommended to us, but the keeping and observing thereof, if we would attain to our desired happiness.

4. If we should keep the same, then also it follows that God's Word should be known of all whose duty it is to keep the same, and that none should be debarred from reading thereof.

Ver. 8, 9 Johns falling down this second time to worship the Angel, teaches us, that when we see the frequent falls of God's b • st servants through infirmity and non advertance, as we may also read, Gen. 12.13. and 20.2. it should teach us how watchful we should be, and earnest for God's constant aid, working out the work of our own salvation in fear and trembling.

Ver. 10. John is commanded here▪ not to seal the sayings of this prophecy, though it be the obscurest part in the New Testament, where we may see then how contrary to the command of Christ by his Angel, is the command and practice of Antichrist and his Angels of darkness, who will have all the Scripture se • led up and concealed from the people in an unknown tongue and they forbidden to read the same.

Ver. 11. Where he says, He that is unjust, let him be unjust still, and he that is holy let him be holy still. We see that there is a twofold perseverance, one in wickedness, and another in godliness, the author of the one being Satan, and of the other, God.

2. Though God's Word work not on obdured hearts to make them break of their wicked courses, yet it is sufficient, that it shall work on the godly to confirm and keep them constant against all terrors and temptations in the course of godliness.

3. Where he says he that is unclean, let him be unclean still, we see that sin is a polluting filthiness, and how odious sinners are thereby before the face of God.

Ver. 12, 13, 14. Of all these things we have spoken already, c. 20.13.21.6. and 22.2. and 7.

Ver. 15. Where not only maker of lies, but those also who love them, are ranked amongst such who shall never enter into that holy City, but be cast into that lake of fire; let all willful and seduced Papists apply this and take heed thereto.

Ver. 16. The Gospel and this prophecy thereof, having proceeded from Christ's own mouth, and being likewise testified by the message of his Angels to the Churches, makes all men inexcusable who believe not the same, or doubts of the Divine Authority thereof.

2. Christ being the root of David and of all mankind from whom they are come as their Creator, as it is therefore said, Ps. 19.1. of the heaven and firmament, &c. with all other creatures that in their own kind they show forth his glory, even so let man do specially, for whose cause he created this universe.

3. He being also the offspring of David, by taking our nature upon him, wherein he suffered and is now glorified. Let us honor him whoso has honored us, that justly it might have been said, Behold, God is become like one of us, or as the Jews said of him concerning Lazarus, Behold how he loved us!

4. Being also called the bright morning star, therefore as is said, 2 Pet. 1.19. Let us by taking heed to his holy Word, labor that this day star may arise in our hearts.

Ver. 17. By the Bride (which is the Church) her saying to Christ, Come, as he says to her, v. 12. I come quickly, we see that holy echo which the godly soul gives to Christ, even as David show • , that when the Lord said, seek ye my face, his soul answered, saying, thy face will I seek, which is it that we are taught to pray, saying, Let thy will be done on earth as it is in heaven.

2. We see that all the Elect wish a nearer and strait • r conjunction with Christ, though it were by death: which nature most abhors, as Simeon's wish to depart, and Paul's desire to be dissolved testify, or by Christ's coming to judgment, which terrifies most men to think on.

3. Where it is shewn that this and all other like holy desires proceeds from God's Spirit, therefore for all such good motions, or further enabling us to what is good, he is to be implored.

4. With the spirit we see the word and hearing thereof joined, as the parents, as it were, and producers of such holy desires, against all fanatic Sectaries, pretending and seeking after revelations of the spirit, without any warrant, of the Word.

5. Where it is said, Let him who is athirst come, we see, as we should wish Christ's coming in mercy to us at that last day, so that we should (as he invites us) by a fervent desire of grace, and in the use of his holy Ordinances by faith and repentance come unto him.

6. Seeing the water of life is offered freely to all whosoever that thirsts after the same, and are of a willing mind to take thereof, inexcusable then are all such who despise this free offer, and fair day of grace, and who for want thereof shall perish eternally.

Ver. 18. By this curse pronounced against all who add or take away from Scripture, we see under what great guiltiness and dreadful curse Romanists lie, who both add to holy Scripture their unwritten doctrinal traditions, and who derogate likewise from the authority thereof, and mutilate the Sacraments mentioned therein.

Ver. 20. In the Apostles closure, subjoining to Christ's speech of his coming, and saying, Amen, even so, come Lord Jesus. We are taught to wish that such a holy desire were in all men from a good conscience of Christ's second coming, the remembrance whereof torments many before the time, so that they tremble with Felix, Act. 24 25. and dare not say, Amen, even so, come Lord Jesus.

Ver. 21. Lastly, we see in the Apostles wish and valediction, 1. That the best wish that can be wished to any, or any can wish to themselves, is grace.

2. The Apostle wishes this to all men, teaching us in Christian charity to do the same in like manner.

3. The fountain and author whereof he acknowledgeth to be Christ Jesus, therefore from him only the same is to be sought, and the glory thereof only ascribed to him, To whom be glory, praise and dominion for evermore. Amen.