Commentary on Revelation

LECTURE I.

LECTURE II.

THis Chapter (as was said) containeth the preparation to the prophesy of the seven vials, whereby the last wrath of God is fulfilled on the beast and his kingdom. The more general part of this, is past in the preceeding verses: These verses do more particularly set forth the preparation, in these four, 1. in the rise of all, which is the Temples opening, or the change of the outward face of the Church. 2. The description of the seven Angels that were instruments, verse. 6. 3. The furnishing of them for their task and work. 4. A concomitant going alongst with the execution of their judgment.

The first thing, is ( verse. 5.) the antecedent to all these plagues, which is the rise of all, that is, the opening of the Temple. That this is antecedent, appeareth by the context, where this opening is observed to clear what followeth concerning the Angels coming forth, as a prior step of the narration in order before their coming forth.

For understanding of it, we would consider that there is an allusion (as Chap. 11. verse. ult. ) to the Jewish Church, where in time of Idolatry and backsliding the Temple was shut, as in Ahab's days; and in time of Reformation when all was brought again to the rule, the Temple was opened and sanctified, the Sacrifices put in order, and the Priests sanctified, as in Hezekiah's days. John's meaning is, before this, the Temple was shut, Religion, in its outward splendor and beauty, defaced by Antichrist; but now (as if he said) I saw a time of Reformation, when superstition and Idolatry was banished, and Purity and Truth preached in open view, as it was before Antichrist darkened their light. Thus, as the Temple was that which most evidenced the state of the Jewish Church, and the changes were most sensibly observed there; so (as many other things) that is borrowed to set out the change in the Christian Church here. See more, Chap. 11. verse. 19. This step of preparation concerning the public breaking out of the Truth, is observed for these reasons, 1. To show to what time these vials belong, to wit, to the state of the Church after Antichrists treachery is discovered, and God hath made some light to break out in His Church, to wit, to the last period. 2. To show the connection of these vials with, and their dependence upon, the blowing of the seventh trumpet, Chap. 11. last verse. where this same is mentioned: Now after a profitable digression, when he cometh again to the series of the prophesy, he beginneth (as it were) where he left, so to carry it on from thence forward the more clearly.

The second thing will clear this, after this Temple is opened, and Religion in heaven (that is, in the visible Church) is publicly professed, the Lord bringeth out seven Angels out of the opened Temple. These are the instruments of this wrath, mentioned, verse. 1. They are described by these things, 1. They are called Angels : we think not properly, but figuratively, such as He had fitted for this work and commissionated to execute it, whether Ministers or Magistrates. Their getting their vials from one of the beasts, and their being arrayed with girdles, seemeth to confirm this; and more especially, that they were great civil men. 2. They are described from whence they came, They came out of the Temple, that is, (as it appeareth) they shall be members of the Church (now made patent) who are to be made use of in these judgments to execute His wrath on the whore. 3. They are clothed with linen, either to show the purity of their proceeding, or alluding to the Priests habit, Ezek. 44. as that of golden girdles alludeth to the manner of Kings. So these are Kings and Priests authorized and well furnished for such a work: all whom He employeth, are fitted instruments for His work.

The third circumstance of their further preparation, is mentioned, verse. 7. where two things are to be observed, 1. The instruments, or means of the plagues which they had to execute them with, that is, vials full of wrath. Vials ar great hollow vessels or cups, wide at the mouth: whereby is meaned, 1. great wrath. 2. an easy and quiet way of pouring it forth without great noise, possibly, having respect to the threatening, Chap. 14. where they are threatened with the cup of God's wrath. These are called golden vials, partly because Justice in itself is precious, and it is an excellent dignity and honorable to be made use of in its execution, especially as approved instruments; partly, to show God's pure proceeding without the least mixture of any passion.

2. These vials are given by one of the beasts : it is like the first beast (as one day of the week, is the first day, Matth. 28.) which ( Chap. 4.) is the type of valiant, bold and zealous Ministers. They are said to give these Angels these vials, when by and from God's Word they clear that to be their duty, and in God's Authority calleth them to it. By which it would seem that God would not have Kings and Princes waiting for an extraordinary revelation and call to awake to this judgment, but to acquiesce in ordinary Ministers, clearing His Truth from His Word; and thus, though Ministers be not to execute wrath actually and immediately by fighting, yet do they (as it were) blow the trumpets, 2 Chron. 13. and so they set up and cast down Kings and Kingdoms, Ier. 1. and their sword slayeth more than Hazaels. Thus it would seem, when eminent men are converted and engrafted in the Church, zealous Ministers do put them in mind of this duty that God expecteth from the Kings of the earth; such zealous men have been, and particularly were after the begun opening of the Temple. God is said here to live forever and ever ; partly, to show that He is reverently always to be spoken of; partly, to show what Master these Angels had, and whose wrath they were executing: not their own, Therefore they should not be in their zeal selfish and carnal, but it was God's wrath and the wrath of such a great God; and therefore they had need to be single and humble, as others had reason to be afraid of such everlasting wrath. That denomination of God, addeth to the heightening of the wrath.

The fourth thing, which is the concomitant of these plagues, is verse. 8. containing, 1. the concomitant itself. 2. its effect. The concomitant, is, the Temple is filled with smoke : this alludeth to God's way of old, making His presence sensible by signs in the Tabernacle, when it was newly erected, as Exod. 40. and in the Temple, when it was newly built, as 2 King. 8.10, So here, when the Gospel-church shall be of new recovered, God's presence will be as sensible and great in it, as it was of old, when Priests might not enter into the Temple because of the glory of it. Sometimes also this appearance, is a sign of anger, as Numb. 16. when He appeared to take vengeance on stubborn offenders, and would admit of no intercession: These being not inconsistent, but ordinarily conjoined, to wit, God's presence, glorious and refreshing to His own, and terrible and dreadful to His enemies, Isa. 66.5. we understand both here: which agreeth well with the words following, filled with smoke, from the glory of God, that looketh to His gracious appearing, and from His power that holdeth Him forth terrible, as now appearing to exercise His power for comfort to His people and terror to His enemies. And so the effect agreeth to this, There was no man that was able to enter into the Temple, till the seven plagues were fulfilled : which showeth the degree or measure of that glory of God's appearing: It was extraordinary, as was in these times, Exod. 40. and 1 King. 8. before mentioned, it is not to be understood as if none now were in the Temple (the Church hath her own indwellers then) but that amongst them without, against whom these plagues were directed, none of them, or few of them, got Repentance to flee in for making peace with God in Christ. But these plagues, being against obstinate contemners of the light of the Word, now such a spiritual smoke of ignorance and hardness of heart was on them, and possibly of darkness and contention in the Church, so that through God's judgment on them they fretted under these plagues and perished, but repented not, as we will see particularly observed, Chap. 16. or, none could enter, &c. that is, God would admit none to make intercession for preventing these plagues (as Moses and the Priests in such cases entered the Tabernacle to intercede) until the wrath threatened was executed: and so none could enter till then, will be this, they could never enter for that purpose, as the word is taken, 2 Sam. 6. verse. last.

LECTURE I.

LECTURE II.

THe Angels proceed to execute God's judgment on the beast, and the second poureth out his vial on the sea, verse. 3. The effects are two, 1. It became as the blood of a dead man. The second is a consequent of this, every living soul died in it. There is in this certainly set forth a further degree of Antichrists ruin, as the second trumpet held forth a further step of his rising: in general, this extendeth the plague on Antichrist further, and bringeth it to an higher degree; But more particularly, (as we conceive) is holden out God's plague upon the complex body of that Kingdom, as it is antichristian, that is, both sea and land, especially their Ordinances, Government, superstitious forms of Worship, Councils, Decrees, &c. whereby much of their grandeur stood: now these are set upon, and the abbacies, traditions, indulgences, &c. whereby they subsisted, are in a great part destroyed.

That by sea here must be understood something of this nature, will appear by comparing verse. 17. and 13. of Chap. 18. together: for, this sea must be suitable and serviceable to these who trade in it, and these again suitable to their trade, which is the souls of men amongst other things, verse. 13. ibid. and these certainly must be their Church-men, therefore this sea they trade in, must be their Ecclesiastic or Church constitutions, forms and ordinances of sacraments, ceremonies, masses, traditions, &c. and especially what concerneth indulgences, pardons and purgatory, because in these their trade of souls is especially driven: this answereth somewhat to the second trumpet also, Chap. 8.

God's plague upon these, maketh them like the blood of a deadman, that is, (as Chap. 8. verse. 8.) it became corrupt, and not only useless but deadly, so that whosoever would now follow that way and drink of these Doctrines, it would kill him. Which two effects hold out, 1. that, after God's begun quarrelling with Antichrist, he mendeth his superstitious worship nothing, but maketh it worse, so did the Council of Trent in many Articles both of faith and worship. 2. That after God's revealing and discovering the grossness of particular errors by the former vial, he went on and discovered the rottenness of the complex worship and Government of that Kingdom. 3. That by this discovery, especially their Churchmen were pinched. 4. That this brought the antichristian state lower and made many forsake these rotten waters that they could not live in them, or if they stayed, they were now more deadly than before this discovery: So by dying here may be understood their dying as to Antichrists state, that is, ceasing to be of his Kingdom as formerly, as Chap. 8.4. so they die to him, or, they are more hardened that stay and become more spiritually dead. Thus this judgment either maketh them leave him, or it maketh their condition more desperate: so that now, none continuing to live under the full profession of Popery, can get heaven, as in the former darkness, in some respect, it was possible: this by the Council of Trent and what followed upon it, we may conceive it to have its fulfilling; so that now men can no more live in Popery and own their tenets than fishes can do amongst blood; but every living soul that quitteth not these Ordininances, shall perish, partly, because now they are worse in themselves, partly, because the light having made the discovery, a separation is called for.

The third vial followeth, from verse. 4. to verse. 8. containing three things, 1. The object plagued, it is the rivers and fountains. 2. The effect, they are turned to blood. 3. There is a double approbation of God's Justice, or congratulation added, whereby some things may be gathered, useful for understanding this vial, which differeth not only in its object, but in its kind from the former. We may in this observe these three things, 1. That the object is men ; not Ordinances or Government in the abstract, but such as sh • d blood and can drink blood. 2. What sort of men they are, to wit, guilty of the blood of the Saints, executioners of that whore who is drunk with the blood of Saints, Chap. 17. and in whose skirts it is found, Chap. 18.24. 3. What sort of plague this is, bloodshed, literally so taken: so to drink blood, importeth they have shed blood, and are met in their own measure. Their blood is shed, and that in abundance: and the just proportionablnesse betwixt their sin and judgment here, importeth this, especially if we consider that ( Chap. 13.9.10.) he that killeth with the sword, must be killed by the sword, which i • the threatening, whereof this is the accomplishment. And in this vial and the former, there is an allusion to the plague of Egypt, when all was blood, and the fishes died.

The object of this vial, is, fountains and rivers, to wit, such things as furnish moisture and life to the antichristian world, as fountains and rivers do in this. They must be something running to the former sea, and in opposition to the truth of the Gospel, Chap. 8. yet so as it must be applied not of things, but of persons who have shed blood, and whose blood is shed. By this then, it would seem their orders and Clergy especially (and all others who are prime instruments and supporters of that antichristian world) with their Nurseries and Seminaries, whereby they have filled the world with corrupt Teachers, must be understood. These are called wells by Pet. 2. Epist. 2. (though without water, that is, refreshfull water) These run to and suit with the sea of Ordinances formerly mentioned. These have furnished life to that beast of a long time, men drinking at no other fountain or river, but the Writings of some corrupt Schoolman, whose principles and assertions are often more debated for than the Scriptures; and had it not been watered by these, that world had run dry long since. These men's Doctrines shall not only by this be vilipended, but the executers and followers of these principles (whereby many Saints have smarted) shall be repaid: for persons eminently subservient to Antichrist, and malicious against the Saints, must be understood here, as their Ordinances were by the former.

The effect, is, these rivers became blood: not corrupt only (as in the former vial ) but they became bloody, that is, had their own blood given them to drink, and were really made liable to such crosses and executions as formerly they had made the Saints liable unto; so the words after expound it, and so the Church in the second seal is described by a red horse. But lest Antichrists followers should glory in suffering as in Martyrdoom, the congratulation is added, to show that it was an effect of Justice on them: which is commended in a double congratulation and approbation.

Vers. 5. The first approbation, is by the instrument of this plague, called the Angel of the waters, because this was committed to him to plague these rivers and fountains. There is here besides God's title of eternity (or holiness, as the last word of the three, in the Original, 〈 in non-Latin alphabet 〉 , hath it) a twofold commendation of God's way in this, with the evidence of both, showing that is done, and that distinctly upon grounds of knowledge (as men who speak of such things should do:) and there is one from the altar, subscribing to this judgment, which we take to be the same, Chap. 14.18. whereby we understand that perfect harmony that is between them in heaven and these on earth, heaven and earth, as it were, rejoicing together in the execution of this judgment, as it is Chap. 18.

The first congratulation, or approbation, goeth on two things, 1. Something in God is commended. 2. There is an evidence and proof of that which is commended.

1. That commended, is God's eternity and unchangeablnesse, it is the same with His name JEHOVAH, these three syllabls making up this, which art, and wast, and shall be ; and it especially relateth to God's faithfulness, making out now His promises to His people; and this attribute being the same with JEHOVAH, is here observed as an evidence of God's faithfulness when He is now known by that Name as He was to Israel, Exod. 3. and that other pitched upon, is God's justice, not simply, but as proportioning suitable judgments to the party plagued. Righteous art thou, O Lord : that commended, is, the Righteousness and Justice of God; the ground of it, because thou hast thus judged, or judged these things, 〈 in non-Latin alphabet 〉 : there is a special justice observed in respect of the object God hath poured this vial on, as being very guilty. 2. The suitablnesse and equality of the judgment is commended, They shed blood, verse. 6. and thou hast given them a meeting by shedding their blood. They made all the Saints a prey and had such strict Laws against them, now Thou maketh them a prey, according to verse. 7. Chap. 13. by which we expound this drinking of blood, it being the fulfilling of that threatening evidently. In a word, they are worthy to be so dealt with, which not only looketh to the justice of the plague simply, but to its proportionablnesse to their sin especially (as was said) So it may well be rendered Meet, for they were meet not only for wrath, but for this same very wrath, as the people of God pray, Psal. 137. and it is commanded, Rev. 18.6. it being God's justice to proportion as is meet, and therefore to give reward to His Servants the Prophets out of meetness, and not out of merit, Chap. 11. and so this word concludeth no more but God hath met these men that were prodigal of the Saints blood in their own measure, though unquestionably this and much more was deserved. It is written of Cyrus, who, thirsting still after moe Kingdoms, was at last defeated by the Masageta, and having his head cut off, Tomiris the Queen did cast it in a vessel of blood, bidding him that never would be satiated, drink his fill; such a meaning hath the same phrase here.

The second congratulation, or approbation, is, verse. 7. and it is the subscription of the Saints glorified in heaven to this Song, setting their seal to the former approbation, Even so, Lord God Almighty, &c. observing, and, as it were, preaching God's Justice and Truth that appeareth now in these plagues. This looketh like the same, who ( Chap. 14.18.) put up their suit to God for this judgment, now when it is come he acknowledgeth it, so that as both the Church-militant and Triumphant longed and prayed for Babylon's ruin: now when it cometh they are not idle spectators, but blesseth Him for it. They prayed then, they praise now: who do the former, shall have occasion of the latter, and should improve the occasion of praise as well as of prayer. If by the first be to be understood Christians active in the judgment, and by the second, some suffering yet under Antichrist, it will be one thing, all sorts shall thus bless God (even these that are but onlooke • s) though as yet they do not share of the delivery in that measure. In sum it is, Lord, all that is said of Thy judgment on thy enemies, and of Thy goodness to Thy people from the beginning of the world, and particularly, all that is come, or to come on Antichrist, is just and true, and there is no wrong done; thou hast keeped Thy threatenings to him and Thy promises to Thy people.

If any ask, why this approbation, or these congratulations are marked at this vial especially? Beside what was said in opening the meaning of the words, we conceive these reasons may be given, 1. To show that the work is observable, and should be observed as that which hath much of God's glory shining in it; and so it telleth how observant God's people are and ought to be in observing His judgments. 2. It is to show the greatness and gloriousness of the work of executing judgment on Antichrist, as having much of God's faithfulness and justice shining in it, and of His love to His Church. 3. It is, that thereby the stupidity and slowness of men may be checked. Men are slow to put out their hand against the whore: Therefore He would let them know how glorious a work it is, that they may be stirred to be active in it when they are called to it, and in the mean time may pray for it. 4. Because this was the special thing foretold in the 13. and prayed for in the 14. Chapters: and they that prayed for it formerly observe, and praise for it when it is fulfilled. Watchfulness in difficulties will send us to prayer, and so should outgates send us to praise.

Although we dare not be particular in the application of things, yet considering some remarkable overthrows of many Papists (whereby their own blood was given them to drink) in Holland, France, Germany, England, &c. in the prosecuting of their designs that were a little after the Council of Trent, and to the year, 1588. which formerly, when all things succeeded with them, they used not to meet with; and considering the Laws and Acts that were made against seminary Priests and saying of Mass, &c. that it should be death, we conceive there is warrand to say, that in part this vial is fulfilled, and that there is, in that respect, ground for the praise that is mentioned here.

LECTURE III.

ANtichrists begun ruin goeth on as his rise did, and by the same degrees. The fourth Angel ( verse. 8.) poureth out his vial, and a further degree of darkness cometh on that kingdom, and anxiety upon his followers. The object of this plague, is the Sun of Antichrists world, so that men were scorched with fire, that is the proper work of this Angel: his power is by that plague of affecting the Sun to scorch men, that is, the men mentioned, verse. 2. that have the beasts mark: for they are 〈 in non-Latin alphabet 〉 in the plural, and as relative to these formerly mentioned. Then ( verse. 9.) follow three effects of this plague, 1. pain, 2. blasphemy, 3. impenitence.

This plague is declared, 1. in the object of it, the Sun, 2. in the nature of it in general, He had power given him to scorch men with fire. 3. This is more particularly cleared in the effects, verse. 9.

The Sun of the beasts kingdom, or world, we understand with a twofold respect, 1. to his Temporal state. 2. to his Ecclesiastic. 1. By Sun in the world, is understood somewhat eminent, glorious and shining, so Chap. 6. as the heaven is above the earth. Now, as the Sun is chief among the lights in that firmament, so here must be understood some eminent chief light in that world, as great ones, Kings and Princes, are glorious lights. It would seem the Emperor, as chief among them who uphold most that whore, as her first born (so is he called) The King of Spain and others may be meaned, it being the Sun that giveth light and also comfort and life to things here, as these temporal Monarchs do to the Pope, especially the Emperor and King of Spain ; or, it may hold out the Lord's withdrawing temporal powers from the beasts friendship, as it is Chap. 17. and seeing they glory much in that, the making of such to hate her, cannot but darken that kingdom and gall them much: and indeed as the Word propagateth and defendeth Christ's Kingdom, so almost doth external force of inquisitions, and such like, uphold the Popish tyranny; and seeing these go before the fifth vial, wherein Babylon is to be pulled down by some Kings, this is not unlikely.

Looking again unto this beast as a whorish Church, by Sun we understand the complex doctrine, rules and canons of the Church of Rome, or, what is to them in place of the Scriptures, which we expounded to be that Sun in the fourth trumpet, Chap. 8. though this be not the Sun simply, yet to them it is so, and it is a Sun profitable to that kingdom, or heaven wherein it shineth, that we are to seek for here. This is done by God's making the light of His Word to shine more clearly and convincingly to discover the prophesies about Antichrist, whereby his glory is stained, that darkness and ignorance which they formerly called light, is abolished now in a great measure; and this cannot but burn and scorch these men, as very fire, when light cometh to an height, while-as the very prophesying of two witnesses, Chap. 11. so tormented them: for, the outbreaking of God's light darkeneth their sun, as the rising of their errors darkened His Sun, Chap. 8. but not in the same manner. The effects will suit well with this also. Both, 1. the pain that men were scorched, that is, by this Word convinced and shamed, and by the Gospels thriving (which they could not impede) so fretted, as Isa. 26.11. The fire of enemies is their envy, which as fire consumeth them. This is a further addition unto and degree of the first plague, verse. 2. both these applications may agree with the scope and type, &c.

The second effect, is, They blasphemed God who had power over these plagues. Where is, 1. God's sovereignty in ordering all judgments, saying to one, go and he goeth, to another, do this and he doth it, Matth. 8. It is marked here to aggrege their sin, which is the second thing, that they should have slighted God and not humbled themselves before Him who smote them, Isa. 9. which was their duty, but grew in blaspheming God, that maketh their sin the greater. By this blasphemy we would understand a more violent giddy following of their blasphemous errors, and idolatrous ways, which they flee most unto in their straits, to wrong God more publicly: as their blasphemy was marked in their head, the beast, Chap. 13. thus light doth them no good, as the third • ffect cleareth; They repented not to give God glory : Where is holden out, 1. the use of a rod, repentance in taking with our sin and abandoning of it; 2. the way to remove a rod, repentance and not running on in sin; 3. a great use of repentance, or end of it, is, to give God glory when He smiteth. 1. This taketh with the justice of the stroke, Josh. 7. My son (saith he to Achan) give God glory. 2. It yieldeth to Him as the greater, and will not contest. 3. It glorifieth Him in accepting the chastisement and in bringing forth fruits before others, as acknowledging its being overcome. Antichrists followers, even by God's judgments on him, will not be brought to repentance, so mad are they on their idols and so drunk with his delusions.

This fourth vial is at most but in the pouring forth, and the fifth certainly is to come, (yet is more plainly described than any of the former) and so we are to walk the more warily in the opening of it, seeing events cannot afford such help.

In the fifth plague, which is in the 10. and 11. Verses, There is the object and the events. Here the object seemeth to be more clearly set down than formerly. It is the throne or seat of the beast : partly, to show us it is something of the beasts Kingdom, that is plagued before, though it be not so plainly said the sun of the beast, as it is here the seat of the beast. 2. partly, because at this fifth vials pouring out, things will be so clear, that they will not be veiled with types; for, it bringeth a more sensible step of his ruin, as the fifth trumpet did of his rise. This fifth vial foretelleth the ruin of Rome, which will make Antichrist seek some other chair, or nest, to sit in. The object, is, the seat of the beast. The effects are four, not unsuitable to what went before; seeing there is a further plague on the beasts Kingdom, there is also a further degree of pain and bitterness amongst his followers.

The seat here, or throne, (as it is in the Original 〈 in non-Latin alphabet 〉 ) is the same which was ( Chap. 13. verse. 2.) spoken of the seat or throne of the Dragon, to wit, Rome. Rome was called the Dragons seat, or throne, because although his dominion and authority did extend far, yet there he especially kept his court, and from thence issued his commands. It is the most eminent part of his kingdom, where his Majesty, as it were, doth more manifest itself. And as Rome was the Dragons throne, so will it be found to be Antichrists also: and therefore the object of this plague. 1. Because the beast ( Chap. 13.) getteth the same throne which the Dragon had, and is to emit his bulls, mandats and orders from it, over all his dominions. 2. Because it agreeth well with the scope and gradation of these vials, which bring ever the judgment nearer Antichrist till it make him flee, as the vial following cleareth. 3. This is clear from the explicatory prophesy of this same vial, Chap. 17. and 18. where under the name of Babylon, the destruction of this seat is set down, as there will be clear. 4. It agreeth well also with the order of the trumpets: betwixt which and the vials there is a likeness in method, as is said. By the fifth trumpet, Antichrist cometh to his throne to get some public footing; by the fifth vial he is put from it: and supposing the Popish Kingdom to be the antichristian Kingdom, and the Pope to be Antichrist, there is no question but Rome is the throne, it being from the pretended infallibility and sanctity of that Sea that they derive their state, he is now put from it. The first four vials, as it were, took in the outwark, this fifth stormeth his castle and overturneth it, which is more largely described, Chap. 18.

There are four effects, 1. His kingdom was full of darkness, when the splendor of his throne is destroyed, which they thought impossible. Now, there is confusion (by the influence of that stroke) on all his dominion: men think less of it, and it is now, as it were, fully darkened and contemptible in a greater degree than by any former vial: even as the fifth trumpet completed the Churches darkness, which was but partial before it, yet is not this kingdom fully destroyed, though darkened, but there is a Pope, and he hath followers still and instruments and agents to do for him now when he is weak. The second effect, is, their pain, evidenced to be greater than before, in that they, like distracted mad men, gnaw their tongues for pain, it troubleth them so to be disappointed in the opinion they had of Rome's standing. 2. The declining of their own grandeur. And, 3. the enmity they had at the light they oppose, tormenteth them to see it thrive. These are more fully in the lamentation, Chap. 18. The third effect, they blaspheme against the God of heaven, ut supra : possibly breaking out now in open rage, as if he made not good his supposed promises to the Apostolic Sea, Christ's Vicar and Mother Church. And therefore in this fury they run to any instrument for help, as under the sixth trumpet, like that blasphemous saying, flectere si nequeo superos, Acheronta movebo. Yet, 4. they amended nothing of their ill deeds that brought on that wrath. Repentance is difficile, especially to these in this delusion.

LECTURE IV.

THis vial in its events being wholly to come, it is no marvel there be difficulty in the understanding of it, seeing what is not past is not easy; yet we have these two helps to understand it, 1. Concerning the time, this relateth to the state of the Church, succeeding Rome's destruction: for as the first four vials begin and carry on his judgment, by discovering his hypocritical way and spreading the light of the Gospel, and by Armies and temporal judgments taking vengeance on his Protectors, and dividing some (at least) of the western Kings that once had given their power to him, from him to be turned to hate him, Chap. 17. so the fifth vial lighteth on his seat, and he is made to quit his inexpugnable throne, and to flee else-where for shelter.

This sixth vial holdeth forth God still pursuing him; and as that beast useth new endeavors to strengthen himself by leagues with new friends, so God stirreth up new enemies against him, the Jews are called, and God taketh vengeance on all his supporters, when he hath suffered them for a time to countenance that banished Antichrist, he and they are both taken and cast into the pit, so that as the fifth vial putteth him from Rome, that it is not thereafter his seat, though there be a Pope: This sixth putteth an end to Popes, that there is none after that, as Chap. 19. appeareth: and then the seventh vial bringeth an end to all Christ's enemies universally, and especially upon any adherents or favorers that this beast shall have after that; for, it appeareth, that even when there shall be no visible Pope, yet some shall continue so drunk with his wine as to be doting after him and lamenting his destruction, even to the end, who then shall be remembered when great Babylon shall get her last sentence.

A second help for clearing this, is, by comparing it with the 19. Chapter, which is the more clear and full explication of this: for, 1. that followeth the 18. Chapter which directly cleareth the fifth vial, and so in order the exposition of this sixth followeth, Chap. 19. 2. Here a gathering and battle is spoken of, but the event is not set down till Chap. 19. when the contrary party against this gathering is expressed, and that it is the same gathering, appeareth, that it is here the day of God, there, the supper of the great King, denoting one singular and eminent overthrow of God's enemies. 3. also that the enemies destroyed there, are the same mentioned here, to wit, Kings and their Armies, the beast and false Prophet (who are mentioned under the same names in both places, to show the reference of the one to the other) and therefore comparing the events with the 19. Chapter, it appeareth that the first four Verses contain a desirable event having an accession to the Church in it, answerable to which is the praise in the beginning of Chap. 19. the other expresseth a special design of the beast, which God disappointeth, Chap. 19. last part. Who these Kings of the East are, by which such an accession is made, and ground of joy given to the Church, will appear afterward.

In the words we have, 1. the object of this plague, the great river Euphrates. 2. The effects are more summarily and generally set down in two, 1. the effect; And 2. the end or use of it, verse. 12. Then more particularly, from verse. 13. to 17. In a word, there are three notable events holden forth here, 1. the Jews conversion under that expression, The preparing of the way of the Kings of the East, 2. the diminishing of the Turks greatness, by drying up Euphrates. 3. the last expedition of the beast for support of his tottering Kingdom in the rest of the words, with its event, Chap. 19. This last expedition is either occasioned by the Jews conversion, who, taking him to be Antichrist, join with his opposers, whereby he is put to see for new friends. Or, these words may more fully explicate what by anticipation was set down before, namely, how this river of Euphrates was dried, to wit, Antichrist being put from Rome by the Western Kings, who now hate him, he hath recourse to the Turk, and possibly by alluring him from what prejudice he may suffer from the Jews rising and greatness, he getteth him engaged to concur with him, and many others also, on whom God taketh vengeance when they are gathered together, that what concerneth the Jews be not impeded.

The object, is, the great river Euphrates : which is great ; and because of that, it is often called ( 〈 in non-Latin alphabet 〉 ) in Scripture the river simply. Of this Euphrates we heard, chap. 9. It runneth through Mesopotamia by or through Babylon, it divided Solomon's Kingdom from Syria, and was a great strength to Babylon ; and when the Jews were carried captive, they were carried beyond the river, that is, Euphrates ; therefore it stands now in the way of their returning: this here is an impediment of their entry to the Church and of their access to help down with Babylon ; and as once Jordan was dried to make way for them, so that impediment is to be removed (as if it were by the drying of a river) out of their way. To take Euphrates literally here, will not suit much with the Analogy used in the rest of the vials, nor with the scope here (that river standeth little in the way of the Jews conversion, and the drying of it will be little useful to the Church) it must then be figuratively understood. By waters ordinarily in Scripture are understood much people, and by Euphrates in particular, these people that dwelt about it, as Isa. 8.7. the King of Assyria and his Army are called the waters of the river, that is, of Euphrates, because they dwelt about it. By the same reason then, Euphrates here must be understood the people for the time inhabiting there: and because not only in verity of the thing, the Turks now possess that part of the world, but also ( Chap. 9.14, &c. of this Book) these same people were marked as bound about that river; and the loosing of them, noted, as it were, the overflowing of that people's Dominion like a flood from these parts. So there is no people that can be so reasonably understood here as the Turks, who were also understood there, Chap. 9.14. And this sixth vial, mentioning that river, hath a special relation to the sixth trumpet, where it was mentioned before; for so the agreement betwixt the trumpets and the vials requireth. Beside, Euphrates was both the border of the Roman Empire, and also of David's Kingdom, though of, and within neither, but rather an impediment to both, so it would seem that no people within the Empire or Church are meaned, though such enemies as border with both may be understood.

The effect, is, the waters thereof were dried up, that is, as their Dominion increased by their overflowing under the sixth trumpet, so now they decay and diminish, and their Empire is abridged, by what mean, the Lord knoweth: But these who before seemed a great river that none could pass, now people may cross it, they are brought low; for, if overflowing signify victory, as Isai. 8.7. then drying up must signify diminishing, as is said.

The second part of the event setteth forth the end of this, to wit, that the way of the Kings of the East might be prepared : where we are to inquire, 1. what these Kings are? 2. what this is, to prepare their way ? 3. how the diminishing of the Turkish power doth it?

By these kings in the East, we understand the Jews, who, being converted unto the faith of Christ, are not only Kings, as all other Christians are, Chap. 1.7. but it seemeth that especially they, when the Scripture speaketh of their conversion, are called Kings. If we will compare verse. 21, 22, and 23. of Isa. 24. we will find these things clear. 1. That when Israel is to be chastened, and thereafter restored, they are called Kings, Vers. 21. for, it is they that are after many days visited, and that is the Jews ; for no other people are capable of the comfort intended in the promise, (as Calvin in locum asserteth) for it supposeth them once to have been God's people. And, 2. for a long time to have been forgotten; and what is added of God's reigning in Zion before his ancients, confirmeth this also. 2. It is clear that that visitation seemeth to relate to their last calling; for it is after many days, while the whole face of their land is overrun. 2. The erecting again of Christ's Kingdom amongst them in so glorious a reign, looketh to that time when it shall be most glorious, and so at their conversion, though in some part it may be fulfilled already under the Gospel (as all do grant) yet its higher degree of the Jews re-ingrafting followeth: and why may not that ancient privileged people get names, importing a singular respect to them, especially considering that God may at their conversion furnish them generally with such spiritual and royal induements, that the feeble amongst them may be as David, and give also unto them a large outward Dominion? Zech. 12.

They are called Kings of the East, 1. because in respect of the part of the world we live in, who before them enjoy the Gospel; they are East to us, and so they are distinguished from the native Western Kingdoms and Kings, made also now to hate the whore. 2. Because many of them living there (it is like since the first captivity, and last dispersion) when they may be made to join against Antichrist in the West, (which maketh him so afraid) their expedition will look as coming from the East, and so the Turks will be in their way, as Euphrates was in Cyrus way, impeding the intaking of Babylon, till it was dried; so this of mystical Babylon. 3. Because possibly (if not probably) after the Turks destruction, God may give them great possessions and Dominions in the East, and make them much instrumental for spreading of the Gospel to other Kings in these parts: besides, ordinarily any rise of light to the Church and of Christ's coming, is spoken as from the East, so Chap. 7.2. and Mat. 24. it is like lightning, as it were, a new day or morning breaking up in the Church.

2. For the next thing, what this way of the Jews is? It seemeth to be one or all of these three, 1. It is to the Church. 2. to help down the Pope. 3. to their own possession. The Turks standing marreth all, and his removing will further all these.

To clear it, That their way may be prepared taketh in this general, the removing of anything which may hinder them in their way towards the Church, or in the former expeditions: For, 1. not only are they to be looked on here as coming to the true Church, now separated from Antichrist; but, 2. as concurring to have a main hand in his overthrow. Hence he is so afraid at their conversion, (for it seemeth, that now all true converts are to be employed in ruining him) and he hath an Hebrew name Abaddon, to show their abhorrency of him as others do, and the place of his ruin, and the praise for the same, is in Hebrew, Chap. 19. pointing at a special hand which they are to have in his last overthrow. And in reference to these two ends of the Jews conversion, to wit, of joining to the Church, and of going against Antichrist, there is to them a twofold lett in their way (to forbear now their going to their own land) there is a great stumbling from the superstitious worship of Papists, who are called Christians, and a stumbling at the long prevailing of the enemy of Christians, the Turk, wondering, that if Christ be God, how He suffereth such blasphemy and blasphemers.

The first, in a great part is removed by God's judgment on the Pope, and Rome in the fifth vial. The second is to be removed now by this, that no stumbling or lett remain? for though they would do something, and possibly, now having the Pope discovered to them, their zeal is more hot against him than others, (because by his means they have been much hardened) yet the Turk becoming their enemy, and being engaged to that whores support, they are impeded while the Turkish Empire standeth. This vial removeth that impediment, his power is weakened, whether by themselves or by others, or by drawing of many to Christianity from him, we are not to determine; but access is given to them both to pull Antichrist down, and probably to win to their own possession by his ruin. And this leadeth to the third thing proposed, to wit, how the ruin of the Turks, or their weakening, may be called the preparing of their way. Which is clear. 1. whether we look to the Jews conversion, it strengthens them that Christ is God, and giveth them hopes of coming home: on which they lay great weight. Or, 2. whether we look to their undertaking against Antichrist. Or, 3. their return to their own land: all which three, as we said, seem to be pointed at here. The standing of the Turk obstructeth all, these three and the overturning of him, will strengthen all, and give them liberty without fear in the professing of Christ.

For further clearing of this, That these two events, to wit, the Jews conversion, and the Turks downfall, are prophesied of here, we shall confirm both severally from these reasons.

That the Jews conversion must be understood here, appeareth: for, 1. It is certain their conversion in the last days is spoken of and to be expected, and it can suit with no time better than of this sixth vial, which is after the Popes overthrow in respect of his seat at Rome, and before the seventh vial, which bringeth the end. Neither is it like that so great and concerning a business of the Church would be omitted in this prophesy; and it can be brought in nowhere so clearly, that of the Jews mentioned, Chap. 7. being nothing to this purpose, as was said there. 2. The Prophets seem to foretell their restoring in these same terms, See, Isa. 11.15. and 16. which Chapter speaketh of the days of the Gospel, and the Jews restoring, suiting with that time, as cannot be denied.

The expressions in sum are, that as God, when He brought them out of Egypt, dried up the sea and Jordan, so when He bringeth them from Assyria (which was beyond this Euphrates from Judea ) He shall smite that river, and the removing of all impediments is set out under that expression. Neither is it for naught that drying of waters is a peculiar mercy shown to Israel in their first deliverances, and that allusion is made to that in their following restitution, to be a confirmation to their faith therein, as Isa. 44.27. Thus saith the Lord that drieth up the rivers, and saith to the deep, be dry, &c. when yet no particular river was to be dried up, but thereby to mind them of what He had done.

3. If we look further to the explication of this, Chap. 19. there is much joy in the Church, praising God that He reigneth, and that in an eminent way, that His Wife hath made herself ready, and the marriage is come, &c. And can these agree so well to any event, as to the conversion of the Jews, which ( Rom. 11.) shall be as a resurrection from the dead ? Or, can the joy be so great, or the Marriage be made ready without them? especially considering if now they be not amongst Christ's friends, when, in the words following, He is on His march against all His enemies; and could the Church of the Gentiles be merry if the Jews were amongst these enemies? But from Chap. 19. it is clear, that there is here a notable and singular accession to the Church; and what one can have these effects so as this?

4. It is not unworthy the observing, that here so many Hebrew expressions and phrases are used, and not so anywhere else: which seemeth to plead a special interest that the Hebrews have in the event of this vial. 1. The place is named in the Hebrew Tongue Armageddon : Why? Hebrews are there to put on that name, as their custom was to name places from events. 2. The praise is in Hebrew ( Chap. 19.) Alleluja, used frequently in the Psalms, and not mentioned in any other song in this Book though they be frequent, because there was no considerable Hebrew praisers before this: These brought in, are called the Lambs wife, as in a Covenant relation, even before she be made ready; which agreeth to none, but to that ancient married people, unto which Covenant God hath respect, even in their last calling.

If it be asked, What we understand by their restoration, or conversion, if merely a calling to the faith of Christ, where ever they shall dwell dispersed up and down amongst other people, or, with it, a restoring of them to their former land and inheritance to serve God there, not in a typical or ceremonial way, but as an eminent, Gospel National Church? Albeit we cannot take on us peremptorily to determine, we say, 1. that although the first be true, yet dare we not say that it is merely and only to the faith of Christ, so as to exclude the other of possessing them in their own land, and that not only for the respect we have to the most able Commentators on this Scripture, and others of the Prophets, but for the reasons especially which may be alleged for it, which we draw to three heads: the first are the Scriptures and promises, speaking to the restoring not only of Judah, but also of Israel to return to serve God in their own land in one, Ezek. 37.20, 21, &c. of God's promising to bless it to them after its long ba • rennesse and their being ejected out of it, Psal. 67.7. See, Ier. 3.18. Ezek. 34.13. and 36.24. and 37.14. and 39.28. which places, as to Israel and their return with Judah, cannot be laid to be fulfilled, Isa. 11.12 from verse. 10. That place ( Amos 9. verse. 11, 12.14, 15.) seemeth convincing to this purpose, as b • longing to them in the days of the Gospel, and yet cannot be said to be fulfilled, especially in respect of what is in the last Verse. And certainly some words of Christ's, Matth. 23. Luk. 21.24. limiting their outward desolation and the desolation of their houses and land to the t • me they should say, Hosanna to Him and acknowledge Him, and to the time of the fullness of the Gentiles, do also speak for this. Add to them Paul, speaking of their restitution, as to a National state, and of all Israel to be grafted in, as they were broken off, which cannot be so well without an outward National civil State, which confirmeth the former, Rom. 11.

A second sort of proof is, the reasons that plead for this; and in effect what reasons do plead for the Jews conversion, do in some degree plead for a temporal restitution, as, 1. God's electing them to be His people, and making an everlasting Covenant with them, the promise of their dwelling forever in that land, which peculiarly was given to that race (in a more special manner and by more singular rights and titles than any other in the world) are comprehended in that Covenant: and if any say, that that is not a saving promise or absolute; so neither was His promise of continuing them a visible Church, or His people, absolute, as the events of both all • ke do clear; yet is weight laid on His Covenant with their fathers, thus far as to make them again His people, and why not in this p • rticular also? for it is not simply that He Cov • nanted with them in a Covenant of Grace (for, so He hath done with many others) but in a Covenant with special promises and grounds that maketh it a singular tie in these things, beyond w • at others have: See Rom. 11.28. Considering especially, that so God's glory will the more shine in His faithfulness and goodness in the remembrance of His people and Covenant: that work will be the more observable to all Nations, and their incoming, which is a • peciall evidence of God's faithfulness, and a great promise made to the Church, will certainly bring forth the ends of it more observably thus, both as they relate to God and His h • nour, the Churches splendor and others edification, or their own consolation, Neither can that promise made to Israel (Deut. 30 2, 3, 4, &c. that when ever they should repent, the Lord would gather them from the Nations whether they were scattered, and return them to their own land) be thought void and null after Christ's coming, especially considering the general repentance and mourning, which is to accompany their conversion. Therefore it would seem by that promise they may expect their own land, it being a part of God's engagement to the natural seed of Abraham.

A third sort of proof, is, the concurrence of God's Providence hitherto seeming to confirm this; for, beside that they are still, where they live, a distinct people by themselves unmixed with other races (which seemeth to hold forth God's will, that they should be so, and if they were converted, so as to live among other Christians, they might engross in that Nation they live amongst, and the name of that Nation evanish) but that keepeth what befalleth them remarkable: as also, that although some expedition, yet, as it is reported, few or none of them are possessors of lands anywhere, to be a retardment unto them. Considering also, that God hath reserved that Land unpossessed by any Christian, but such men as he mindeth to destroy, and to void it of for them: and considering also that the conversion of the Jews and the destruction of these that possess now their Land, are trysted together at one time, Can any think that for naught? or, now when the Turks shall be expelled in this general battle at Armageddon, and that Land left void, and the Jews new converted, having hand in their overthrow, Will any offer to come between them and that possession? especially, considering that at such a time there will be (probably) a general zeal more than ordinary for the Churches propagation, rather than for particular dominion: certainly their title to that Land, will appear more sacred than what any other people can claim to any Land or it, and who will impede it? and it is observable that whoever possess that land, it is still in Scripture accounted as belonging to the Jews, and will that right be to no purpose? 2. We say to that question, whatever may be doubted of their restoring to their Land, yet that they shall be brought to a visible Church-state. 1. Not only in particular persons here and there in Congregations; but that multitudes; yea, the whole body of them, shall be brought, in a common way with the Gentiles, to profess Christ, which cannot be denied, as Rom. 11. is clear, and that will be enough to satisfy us in this Text, though indeed this will stand also well with the former, and some way infer it.

The other thing to be cleared, was, that the Turks overthrow one way or other is meaned by the drying up of that river Euphrates : which, beside what is said, is confirmed, 1. from the end wherefore it is dried up, to wit, the Jews restoring: and however we take their restoring (as is said) nothing more hindereth it than the Turks standing, (the Pope being now down) especially if the restoring them to their own Land be understood: that cannot be without this preceeding furtherance and the removing of this impediment out of their way. 2. The fullness of the Gentiles goeth alongst with, if it do not precede, the Jews calling; and can that fullness be and the Turks possess so many Nations, where the Gentiles had Churches, and where there is so much joy in the Church, Chap. 19. and so much wrath generally on Christ's enemies in the end thereof? It cannot be thought that either of these can be, and the Turks be free. 3. It followeth natively by comparing the order and method of the vials with the trumpets. This is clear in all, That what plague cometh on the Church by the trumpets, the contrary good cometh by the vials, and what advantage Antichrist got by the one, he losseth by the other. Now, it is certain, that as by the fifth trumpet Antichrist rose, and these Turks (before bound at Euphrates ) were loosed by the sixth, as a plague following Antichrist on the Christian world; So by the fifth vial, Antichrist is put from his seat: and therefore in order by the sixth the Church should be next freed of that enemy, which Antichrists rise to the throne brought on: especially considering that the expressions are so like other; in the sixth trumpet, they are loosed as if Euphrates were overflowing all banks; here again, by the sixth vial, that overspreading is restrained and dried, which must be a drying up suitable and apposit to that loosing, which was before in the sixth trumpet. Beside, there is no other application probable; for to apply this to Cyrus his taking of Babylon, as if he had been a King from the East, his coming from the North will not suffer it, Ier. 50.41, 42, 43. Or, to call these Easterns, heathen Nations, or Turks to be made use of to destroy Antichrist, cannot be: for these vials are poured out by some from the Temple, and Kings that formerly whored with the whore will have a main hand in her overthrow, Chap. 17. Or, to apply it to the weakening the Popes revenues, which as a River strengtheneth him, no question, he being formerly put from his throne, and these Kings turned to hate him, his coffers will be empty before this sixth vial come: Neither do these prepare so the Jews way, nor speaketh it formally such accession to the Church as the other, which is clear to be understood here from Chap. 19.

There are two chief Objections to be removed, The first is, That these vials bring wrath on the beast, as the effects of them, and he is the object they pour their plagues upon; but neither the in-coming of the Jews nor down-bringing of the Turks, toucheth him or affecteth him. Answ. 1. Though the beast be the chief object, yet not the only object, especially in these last two vials; all other enemies, Kings of the earth and Nations are also plagued, as is clear, comparing what followeth with Chap. 19.2. In all these vials, two things are joined together, the standing and spreading of Christ's Kingdom and the decreasing of Antichrists: and these two proceed together; what bringeth Antichrist down, advanceth Christ's Kingdom; and what advanceth His Kingdom, darkeneth Antichrists: and though directly it strike not on Antichrist, yet consequentially it doth; for, all Christ's followers are Antichrists enemies. 3. It is not simply the Jewish Nation their conversion, and the Turks overthrow, that are spoken of here; but it is the Jews conversion and union with the Gentiles in pursuing Antichrist now discovered (and therefore first here • alled the false prophet) and the Turks now apparently as united with Antichrist (it being like, that he is among the chief of the Nations or Kings of the earth which he addresseth unto) and so both the Jews conversion and Turks ruin, will be of great concernment and a heavy stroke to the Pope.

Obj. 2. Can such a great accession stand with that, Chap. 15. that none would enter the Temple till these plagues were ended? Answ. 1. It cannot be meaned, that no growth should be of the Church from the beginning of the vials, till all were closed: for then there should never any be, for they close the last judgment, and yet every vial hath a new accession to the Church and some victory over Antichrist. 2. The meaning of that place then, is, 1. none were able to stand to intercede for these who were to be plagued, but necessarily and inevitably they were poured out, and no intercession was admitted. 2. None entered of these creatures devoted to Antichrist and his destruction, they continued hardened to the last, even after Rome is destroyed and the Popes abolished, yet some remainder there is to the very last vial.

All which should stir us up heartily to pray for these things that sometimes will be so good news to the Church, that in due time the Lord would perform it and hasten it. So far may we be warranted from this place.

LECTURE V.

FRom verse. 13. to verse. 17. followeth the third effect of this vial, to wit, the last great expedition of Antichrist for his support, now after Rome's fall (or at least the shaking of that dominion hugely) and before his ruin. It may either be called a third effect following on, or occasioned by the former two; To wit, the first appearance of the Jews enmity against him and the Turks decay; Or, these verses may more fully explicate the manner how Euphrates (that is, the Turks dominion) was dried up to prepare the Jews way, it was by the beasts engaging them for him, who then by the battle of Armageddon were ruined both together, and an excellent state of the Church, both of the fullness of the Gentiles and in-calling of the Jews, followed: whereupon these praises ( Chap. 19.) are by anticipation set down before the battle: however, the effects are the same.

This expedition in this Chapter (beside the event of it, Chap. 19.) is set out in five things. 1. In its authors, the Dragon, Beast and false Prophet. 2. Its special agents, three spirits. 3. Their task, to gather the Kings of the earth. And, 4. the success, they are brought together in Armageddon, verse. 16. and before this, after the preparation in parenthesis, there is cast in a word both of warning and of comfort. Behold, I come as a thief. Blessed is he, &c. verse. 15.

1. The Author is designed by three names, yet is the same party under diverse considerations. The Dragon is the same mentioned, Chap. 12.8, 9. to wit, the devil, here acting not immediately, but for supporting his lieutenant the beast, to whom he gave his power, Chap. 13. leaving nothing that hell can do for that end. The beast, is the first beast, named, Chap. 13. to wit, the Pope, as he is head to the civil State of Rome. The false prophet, is the two horned beast, Chap. 13.11. for ( Chap. 19, 20.) the false prophet worketh miracles before the first beast, which is the very work of that two horned beast, Chap. 13. and his place only. He is called here the false prophets, because that vizorn of respect to the Lamb, which formerly he pretended, is now taken away, and he that pretended to be Christ's Vicar, is now discovered to be the great deceiver and false prophet which was to come: and as these two beasts are one, Chap. 13. (as was there cleared) so is the beast and false prophet one here: for, Chap. 19. verse. 19. the beast is distinct from the Kings of the earth; so, verse. 14. of this Chapter, yet it would seem that all Civil powers under the name of Kings (as Ch • p. 17.) are contrad • stinguished from the beast and whore, as they that shall once support her and afterward hate her; neither can the Emperor be secluded from that reckoning: and therefore it is no supreme Civil power. 2. They are both cast into the lake together, verse. 20. and the now-Roman Empire (likely) was either d • stroyed or turned from the Pope to hate him under the fourth and fifth vial. 3. They bo • h end together, and it will be hard to think that there will be no succession of Emperors or Civil states, representing these parts or powers after the Popes overthrow: yet are they all three named d • stinctly, to show what concurreth for supporting papacy, devilish subtillity, temporal power and deep hypocrisy. In a word, all unlawful and carnal shifts, and that both Civil and Ecclesiastic are made use of.

Secondly, These inferior agents are several ways described. 1. In their nature, they are spirits : not prope • lie, for spirits, as such, cannot be seen, neither is it such that can treat with Kings and persuade them to war, as sent out of the mouth of the beast and false prophet. But spirits, 1. for their activity and nimblnesse in compassing their designs. 2. Because they call themselves spiritual men, in opposition to Laics, such as the Popes Negotiators are, as Nuncios, Legates, Jesuits, &c. are exceeding meetly taken in here; for, their institution, oath and way of proceeding, answereth well to that of these fr • gs, as singularly commissionated to spread themselves through the world to engage all Kings against Christ's followers, who may also have lying spirits waiting on them to make their embassage effectual▪ as Ahab's false prophets had, 1 King. 22. to which this may allude.

2. They are described by their qualities, they are unclean spirits, like frogs. 1. In their rise, not of God, but the devil (for they are called so, verse. 14.) as all their orders are not of Christ's pl • nting, therefore compared to locusts, Ch • p. 9. 2. In their ends, devilish, opposit to the Lord Christ, as the devil is. 3. In their manner of proceeding, by all means devilish instruments, &c. as murders, treasons, lies, equivocations, &c. they care not what, if they may effectuate their designs for supporting the beast. 4. In their life, filthy and loathsome, like frogs that use marishes (which in Reformations are not cleansed, Ezek. 47.11.) so that brood continue in these places, which remaineth unhealed and haunteth such company. 3. In their number, they are three, that is, a considerable number. In the 11. Chap. when Christ's cause was low, he had but two witnesses, Antichrist hath three, as it were • moe do back him to his last than Christ had, so ten • cious and constant are men in evil rather than good. Three also, to suit with the nature of him that commissionateth them. So some act devilish • y and subti • lie, as from the Dragon representing him; Others by m • ght and civil negotiations carrying the business, as servants to Princes. A third sort, counterfeiting Religion, either by pretending many miracles to have been done by their party or strengthened by the devil to do great wonders themselves for covering their hypocrisy, and strengthening their cause: and according to this threefold commission they act. 3. This design of the beasts by these agents, is more particularly holden forth in four things.

1. To whom they are sent, to the Kings of the earth and of the whole world, that is, to all Nations and Powers whether Christian or Heathen that would join against the true Church. Therefore if the Emperor were one of the Popes followers, the commission must be sent to him, and he not be a sender; but as the naming of the Dragon distinctly supponeth no distinct visible power, so neither doth it in the other; likewise by the Dragon cannot be meaned heathen persecutors, for they are sent un • o by the beast also, and do not send, but it is the beast now appearing both l • ke a Dragon and a false Prophet. 2. Their errand, is, to gather them to the battle of that great day of God Almighty, that i • , to an eminent appearing of God's, in taking vengeance on them: not that this is their intentention to fight against God, as it is expounded, Chap. 19. or to meet his vengeance, but that in God's providence thi • is made the result of all: and though they think its fighting for Christ's Vicar, yet he expoundeth it otherwise, as it is, upon the matter, a fighting against God Almighty; for it was to oppose His Churches rising, and in that battle God was party. 3. The instruments are more clearly designed spirits, not of God but of the devil, suiting well with such a commission. 4. The means how they prevail, it is by working miracles, such as the devil, by his natural and experimental knowledge of things, and special dexterity to do and compass things, can out of natural causes easily and really bring forth, which may be wonderful to men who can act nothing like these: or, by his deceit, making men believe he doth things of themselves beyond the power of nature, which he doth not really perform, but deludeth men to believe that they are performed: such are the beasts miracles, Chap. 13.12. Or, by making men believe, that all their legends of counterfeit miracles are true, which they make a mark of the true Church, and thus persuade men to support their Babylon.

Before he set down the success of this negotiation, which is, verse. 16. he casteth in ( verse. 15.) a word of warning and comfort. It should be in parenthesis, as if the Lord Christ said, such ill days and great temptations to draw folks in snares are coming, that many will go on in these designs as thinking all their own: The advertisement, is, Behold, I come as a thief : when they think least on it, and seeth least appearance of it, I am at hand to take vengeance on them, and to deliver the Church; So he speaketh, Matth. 24.43.44. 2 Pet. 3.10. 2. There is insinuated a duty suitable to this advertisement, that is, to Watch and keep their garments clean, which was expounded, Chap. 3.3. Implying, 1. a strait and difficulty; 2. the only mean of being preserved in a strait time, that is, watching, seeing by it only men are keeped free of spots in their profession and Christian walk. 3. There is set down here two excellent motives pressing this necessary duty of watching, 1. from their happiness who doth so, they are blessed, 1. In themselves, being keeped from much sin and wrath which others fall under. 2. In reference to others, who being by that design of Antichrists ensnared, shall share of wrath. The second, is, because by watching, men keep their nakedness covered, which by sinning is discovered to their shame: a spotted garment hideth not this shame, but manifesteth it. To be keeped from sin, is a great motive, and to keep from sin keepeth from shame; for, shame followeth ever upon sin. And there is a behold prefixed, yet Readers may not pass it, but observe the warning for their instruction in duty, and the encouragement of blessedness for their upstirring and comfort. God's people would never look for a constant peace in the greatest growth of Religion, even at the Jews in-coming, the Church hath one of her sorest battles. There is great odds betwixt a thriving Gospel and the real advantage that cometh by it, and outward peace and prosperity.

The last thing, is the success these foul spirits had. They gathered these Kings who for many years despised the Gospel, and never had been gathered by it, in God's judgment they are given up to yield to them. This hath these circumstances, 1. The success, They are gathered : and who? It is these to whom they were sent, both Popish Kings and Heathen Kings: It is like, the Turks as nearest, are most easily engaged to set on Christians: In a word, such special enemies as God mindeth to be about with. 2. It is said, he gathered them, not the spirits, that is, either the beast who commissionated them, or rather God, who in His secret providence ordereth that design of the beasts and the enmity of these Kings for such an end as might glorify Him, and undo them. It is like an allusion is to the commission Satan getteth against Ahab in persuading him, wherein though the devil be instrumental by false prophets in bringing Ahab to Ramoth, 1 King. 22. yet it is by God's permissive providence to punish Ahab, that maketh him prevail. So it is here, the devil hath one design, the beast another, God a third, and He maketh use of both for furthering of His; He doth it when they seem to get most way in theirs, and its but the effectuating of His; so God's hand is sovereign, even in Antichrists designs. 3. Concerning the place unto which they are gathered, two things are to be inquired, 1. What this Armageddon is? 2. Why it is expressly said in the Hebrew Tongue?

1. Armageddon is not to be taken literally, as if there were such a place, in which indeed bearing that name, that battle is to be fought in, but figuratively, it setteth down before hand, from the effect and event of that expedition and battle, after the manner of the Hebrews, who called places from notable events in them, as Bochim, Achor, Hamon, Gog, Ezek. 39. Bethel, with many others. Now, this is two ways applicable, 1. Gnarim, which Arma cometh from, signifying subtillity and applied to the Serpent, Gen. 3.1. yea subtillity with deceitfulness. 2. Geddon cometh from a root that signifieth gathered together, so the word signifieth deceitfully gathered together by craft; or, the first root may signify destruction, so it is gathered to be destroyed. The second way how it is applicable, is, to take it in allusion to Megi • do ; so it will be the hill of Megiddo, a place in Judah, famous for two events, 1. ( Judge. 5.19.) in overth • owing Sisera's mighty Army by a woman's help, So these enemies brought into such a fit place, shall be as Sisera at the river Kison, Psal. 83. The other at Megiddo, by Ios • a's death is lamentable. Thus it relateth to the great zeal and repentance which shall be among the Jews at such a joyful event, Zech. 12.12. both, or either, will suit here, what ever way it be. But take it from the force of the compound word, it agreeth best to the Hebrews way, and that is the reason why especially it is mentioned here expressly in the Hebrew tongue, implying, 1. that they put that name on it; for, it is not like that other Nations would give it a name in a strange tongue. 2. Their respecting the event in the name, as is their manner, as before was said: thus the name speaketh out the event.

If it be asked, why the Lord delayeth so these vials, or carrieth them so on as the Pope getteth such help, and bringeth God's Church low, even when he is near to ruin? Answ. 1. This way trieth the faith and patience of God's people most, as, here is their faith and patience (Chap. 13.) importeth. So was Israel tried in their slow delivery out of Egypt. 2. This effecteth His end amongst enemies more, and giveth them occasion of kything, and in God's judgment hardeneth them, by hopes sometimes to prevail, till His wrath come on them. So was Pharaoh, by Israel's straits at the Red-sea, and the Magicians counterfeit miracles, hardened: thus Christ's coming, is as a snare, Luk. 21.35. 3. It contributeth more for God's glory, He getteth them thus together to the great battle; He hath by this means many victories, and much glory over one enemy, as He had over Pharaoh, otherwise they would never uphold a contest with God. The Lord in this doth (as one saith) as a man, who, being to leap far, goeth a little back to come up with the greater force.

For sinful causes of it, we may name, 1. their ingratitude and unanswerable walk who receive the Gospel, which will make God remove it, and therefore also not to propogate it. 2. Little pity on them that lieth under Antichrist, and little prayer for God's hastening His judgments on him and fitting of instruments for it. 3. Little singlnesse in any undertaking for that end, few Kings mindeth it: self-interests sway all, and others carnally seek their own glory in being instrumental in such a thing; or, under such a pretext, pursue their own more than Christ's, therefore they are not blessed. 4. Want of a powerful Ministry, and lives answerable amongst Professors, which maketh this Truth to be loathed, seeing so many are carnal, deceitful, &c. who profess it. Thus many have a sinful accession to Antichrists standing.

LECTURE VI.

THis is the last vial: for understanding whereof, It will be necessary to inquire, wh • there it bringeth the last judgment only on the beast? Or, if • t looketh to the last plagues on the world simply, including in it the last judgment? Which last, being of largest extent, and including the former, we conceive to be understood, not only because of the series of this proph • sie, which being divided into three • principal, typical prophesies of sevens (whereof this of vials is the last) and other explicatory prophesies or visions, both which go alongst from John • 's ti • e to the • nd: and therefore this vial, being the last st • p and close of the typical proph • sies, according to that series, it must extend itself to the end, which afterward is more fully explained, Chap▪ 20, 21, &c. as the two former vials are, Chap. 17.18.19. Beside this, these reasons evince it, Fi • st, ( Chap. 15.1, 2.) they are the last plagues • n which are fulfilled God's wrath, and that simply in the world: for here, the Cities of the Nations are d • stroyed as well as Babylon, and these plagues are to be understood the last, with reference to such plagues as went before them under the seals and trumpets, wh • ch are first and second plagues, and these are extended even to the Heathen world: Therefore so must also the v • als be, and not be ast • icted to the beasts kingdom only. Secondly, The seventh trumpet bringeth the last woe, which ( Chap. 10.6, 7.) finisheth the mystery of God when time shall be no more; but it is cleared, ( Chap. 11.) that the last woe and the last plagues are one: Therefore the day of Judgment must be the period of these vials, seeing it is the period of the third woe. 3. The expressions of this v • all are such as bear it out, It is done; a gr • at earthquake, mountains were not found, &c. which show another manner of change than was under the seals, as the particul • rs will clear. Only take these two cautions, 1. Not to think • t bringeth the l • st judgment immediately, as if it contained no preceeding events▪ but only th • t the plagues immed • ately preceeding that judgment, are set out in this vial, and that there are no succeeding judgem • nts on the earth after it, but it terminateth and endeth in eternity and God's final immediate inflicting judgment on the world of the wicked. 2. That we look not on this, or the other vials, as fully or principally holding forth the condition of the Church in that time, but consequently; for they hold forth wrath on enemies: from which may be gathered, If it be ill with enemies, it is good and well with her; but that is more fully to be sought and gathered from the explicatory visions respectively contempo • ary with these, in which the flourishing state of the Church, and the succ • ssive inflicting of these plagues o • her enemies, is more fully expressed.

In this vial we are to consider, 1. the object. 2. the effects. The object, is, verse. 17. He poured it out into the air : which object is of a larger extent than any of the former, and cometh nearer Satan's kingdom in the foundation and extent of it, who is ( Eph. 2.) prince of the power of the air : the earth, sea, sun, and seat of the beast, are destroyed before this is poured out into the air, as that which was only resting, and comprehendeth what yet standeth of Satan's kingdom, for the air to be plagued, hath influence on all under it, especially these who b • eath in it, and leaveth nothing breathing, and so no living in Satan's world, yet a power he hath in it so long as it standeth. That thus it is to be extended, appeareth, 1. by the effects which are on the great City, i.e. what of it remained, and on all the Cities of the Nations, Islands, Mountains, and men that are smitten with it. 2. by comparing verse. 10. Chap. 20. with this event, it is on the devil and his kingdom, Gog and Magog universally: for, two of the three grand enemies, that engaged against Christ under the former vial, to wit, the beast and false prophet, are destroyed, Chap. 19. and casten into the lake. The third, to wit, the devil, hath some essay by other instruments after these are gone, Chap. 20.10. He, by this last via • , is cast into the lake, where the former two are before him. And his last instruments, Gog and Magog, are more immediately destroyed from heaven, as the effect of this vial afterwards cleareth. This then taketh in what dominion yet Satan had in the world, and is to overturn it where ever it were, and amongst whomsoever.

The effects of this vial are three ways set out, 1. by word. 2. by sign. 3. by real effects and conseq • ents, all speaking the greatness of this judgment.

1. The word, verse. 17. 1. generally, is a great voice, to make it observable. 2. whence it cometh, from the throne, out of the Temple of heaven : In a word, from God, to show the authority of the speaker, and the certainty of the thing spoken, which is the third thing the expression itself beareth. It is done ; it is like alluding to Christ's word on the Cross, it is finished, when that work was at a close; so here there is an end of God's plagues on the earth; and what H • had sworn ( Chap. 10.) concerning the finishing of the mystery, was now perfected, and what was before prophesied of the end, now they are fulfilled: which words suppone not an immediate, instantaneous fulfilling of these effect • , but successive, so as by that vial in due time and order they are brought about and closed.

2. The e •• ect is set out by sign, verse. 18. And there were voices, thunders and lightnings, which as we heard ( Chap. 11.19.) do signify great and dreadful changes and judgments; and it may here include, with the last judgment, these commotions of Gog and Magog which do next precede. 3. It is set out by the real effects and their consequents, as means by which these judgments are produced. They are of two sorts, First, a great earthquake, verse. 18. and a great hail, verse. 21. These are not to be limited only to the very same plagues; but hold out, 1. a concurrence of heaven and earth for inflicting that judgment, as it was in the deluge, the ea • th shaketh from beneath▪ and the heavens throw down stones from above. 2. It holdeth forth the dreadfulness and greatness of the judgment of this vial. 3. The immediatnesse of it, w • thout any instruments intervening, He executeth it on them Himself, as in earthquake • 〈…〉 ▪ so ( Chap. 20.9.) it is said to be by fire from heaven, which is, upon the ma •• e • ▪ •• e same. This earthquake (verse. 18.) is described in it • degree, Then in its conse •• ents or effects, 1. A great one, such as never was, far beyo •• that, Chap. 6. And indee • •• e last judgment will shake the world beyond anything that ever it felt before. S • con ••• y▪ The effects of this earthquake are marked to be three or four, 1. The great city, to 〈◊〉 Sodo • , Chap. 11. where the witnesses were killed, or Babylon, wa • d • vided in th • ee, that is, overturned: for, a city to be divided in three parts by an earthquake, making the gapes of the earth that great and wide, and to be overturned, is one. Beside, in plain words, it is spoken afterwards of the cities of the Nations, that they fell, which expoundeth the former. Thus what relics of Popery or Papists in any part of the world, whether • Rome, if possibly somewhat recovered, or anywhere else (yet without their Pope) shall now wholly be overturned. The second effect is on the heathens, ca • led cities of the Nations, and contradistinguished from this one great city, They fell ; all these shall be ruined also. 3. Babylon's judgment is enlarged and aggreged, that it resteth not in a temporal overturning, but God putteth in her hand the cup of the fierc • ness • of his wrath, spoke • of and threatened to all her followers▪ Ch • p. 14.10. Wher • by it appeareth, 1. That this judgment endeth in eternity: And, 2. that it respecteth former threatenings.

A fourth eff • ct, is, verse. 20. show • ng what influence this vial or earthquake shall have, not only on Cities, but on Islands at a distance, and mountains. In a word, on all the universe, which shall not only be moved as at other earthquakes, and verse. 12. Chap. 6. but here, they shall flee • away and shall not be found, holding out thereby the consumm • tion that shall be at the end, further expounded, Chap. 20.21.

The second effect of the bail ( verse. 21.) i • to the same purpose, to show that then sinners shall have refuge neither from earth nor heaven: the hail is terrible▪ alluding to that plague, Exod. 9. but exceedingly beyond it: never such an hail heard of as this, every stone a talent weight ; it is irresistible, there is no fence against it: and it may allude to Ezek. 38.2. where Gog and Magog are to be destroyed by hail: the expressions of the judgment may be borrowed, as the names of the enemies, from G • g and M • gog. The greatness of it, is fur • her set out by the effect on reprobate men who are the object of it • they now break out in open blasphemy against God, so that the last wrath me • death them not, though it be great. That exceeding greatness of it, without mixture of mercy, is insufferable and insupportable, and yet they are continued in a being after such a plague We must therefore look upon it as an eternal judgment; for, a temporal life could no • sustain men under it, but in hell: although malice being now inveterate and at its height in reprobate • and devils, so as they neither fear nor love the Lord, but do constantly blaspheme as their continual exercise under their plagues, yet are by the revenging justice and power of God sustained in a being forever, for the declaration of the glory of Hi • Justice: and now the sentence being past on them, we are to look upon this obdured, desperate, maliciousness rather as the just fruit of former sins, than as having influence to increase their punishment after their final doom. It must be a dreadful thing to be in hell▪ especially after the last Judgment.

LECTURE I.

LECTURE II.

THe vision itself followeth to the 7. verse. and there are two circumstances premitted, verse. 3. before it be represented to John, as contributing for the disposing and fitting of John, for the beholding of it. 1. He is carried in the Spirit : which holdeth forth the frame of his mind; he was not in body transported, but by the Spirit; his soul was withdrawn from its ordinary way of making use of bodily organs to another more immediate and sublime way of receiving impressions of what was represented, such as was spoken of Chap. 1.10. signifying that it is needful to be spiritual before one be capable of the visions of God; a spiritual man and a spiritual frame, is the best discerner of these, 1 Corinth. 2. 2. He is taken to the wilderness : by that ecstasy he is removed from ordinary commerce to a wilderness, where that whore is represented to him, though it be not her dwelling. By this is implied, 1. That spiritualness of frame and abstractednesse and retiredness go often together; one in the Spirit, will be one often apart in private, as our blessed Lord was. 2. That an abstracted, retired frame of heart, is fittest for discerning what is right and what is wrong. It is not at Court where folks come soonest to discern the whore, the glistering of that show keepeth men from the right up-taking of her: But when men soberly retire to think of things in the most abstracted manner, then what seemeth gold to others, is often found but to be guilded to them, as here, verse. 4.

When John is thus qualified and composed, then is the vision represented: an uncouth sight, a woman described in four or five properties or marks, 1. by the beast which supporteth her, verse. 3. which beast is in four characters set out. For understaning of which, beside what is said, Observe That by woman is understood here the whore formerly mentioned, to wit, a whorish Church, or, a faithful city turned to be an harlot, Isai. 1. Consider then this woman two ways, 1. simply as a woman, so it is the city Rome that then was. 2. as a whore, so it is the apostatized Church of Rome which though in John's time it was not come, yet was in vision represented to him as come. By beast in general, some wicked Dominion or Empire (as Dan. 7.) must be understood.

More particularly, We may take the beast in a fourfold consideration, 1. complexly with its seven heads, as in any form of its Governments; so it pointeth out the Roman Empire indefinitely, as it was before John's time under the five heads who were fallen, as it was in his time under the sixth, and was to be afterward under the seventh: There is but one beast in all, thus considered. 2. We may consider the beast (to speak so) as a body, or the beast without relation to any head; so it holdeth forth the Empire, Dominions, or Countries, which made up a Monarchy under any of these sorts of Governments or heads. It is a body, upon the matter the same, however its Governments changed. This seemeth in the exposition to be called the Peoples, Tongues, and Languages, verse. 15. on which the woman sitteth, and is expressed by many waters, in the preface, verse. 1. on which the whore sitteth, as she doth here on the beast. 3. We may consider the heads as distinct from the beast, and so they are the forms of Governments which successively guided that beast and supported that city. And thus the last head, which succeedeth the Caesar's, which did reign in John's time, will be the Pope (or Papacy) who now hath headed that Empire for many years. By the former heads, the woman, as a city, is supported, by the last as she is a whore. 4. We may consider the beast, as under, and acted by the last head the Pope, so by it, is represented the Roman sea, (or se • es Romana ) which by Religion, under pretext of Christ's Headship, ruleth as broadly as ever any of her former states did, as appeareth by what was said, Chap. 13. In this respect, it is of an Ecclesiastic nature, to hold out a twofold respect in this beast beside any of the former; so this fourth consideration taketh up the beast as the Authority ruling, and the whore as the city where he ruleth: for ( Chap. 19.) he as a Beast or Governor, hath a being when the whore is destroyed in the 18.

If it be asked here, Under what notion the beast is considered in this place? Ans. 1. Under the last, as it is headed with the Pope, and under pretense of Religion domineereth. Reason 1. It is the same beast, Chap. 13. but that looketh to the last head of this beast or state of this Empire, as is said. 2. Because only the last state of this beast contemporateth with this cities becoming a whore to be supported by it. 3. It is the state of the beast which then was to come, and the sixth was then in being: therefore it is the last, for it is to go to perdition. 4. It is the beast which all wonder at, that Kings give their power willingly unto, which is expressly called the beast, verse. 8. which should ascend, &c. and the beast to which the Kings shall give their power, verse. 13. and with whom they receive power, verse. 12. which only are true under the last state of the beast, it being not so with any of the former Governments, where heads were crowned and not the horns, Chap. 12. here, the horns were crowned, Chap. 13. and are Kings in respect of temporal jurisdictions; yet these same Kings, under pretence of spiritual power, are as much keeped under the beast with the seventh head, as ever under any of the former.

If it be further asked, how the woman sitteth on that beast? It is clear two ways, 1. she sitteth on it, as having her principal seat in the chief seat of that Roman Empire; she sitteth on that Dominion, and hath the city Rome for her nest. Hence ( verse. 9.) in the exposition it is thus cleared, she sitteth on the beast, i. e. on the seven hills, which is the center of the beasts Dominion; and on many waters, that is, that same Empire. 2. It is expounded in that word, the beast that carrieth her, verse. 7. that is, supporteth her by its authority and keepeth that city (which otherwise had been desolate) in some grandeur by her, as in Chap. 15. even as she was made famous by being the seat and residence of these who formerly managed the authority of that Dominion.

This then is the first thing whereby this whore is described, the power or Empire wherein she dwelleth, and whereby she is supported, to wit, Rome, or the Roman sea, which they call the rock on which their Babylon standeth as an unerring and an infallible foundation, at least so far as to discover her to be this whore.

This beast or Empire getteth four marks in the Text, 1. Her color is scarlet, pointing out, 1. her grandeur. 2. her cruelty, as the Dragon was coloured, Chap. 12. 2. This beast is full of names of blasphemy, Chap. 13. every head had blasphemies on it, that is, was blasphemous and idolatrous; but this, under the last head, is now all full of them, superstitions, idolatries, arrogant titles, and usurpations were never claimed so much by any of the former as by this: whereby appeareth, that it holdeth forth no Christian Empire, or Rome as Christian, except under its defection.

The other two parts of the description, to wit, heads and horns, are so particularly interpreted by the Angel afterwards, that we shall forbear till we come to it; which is the last part of the Chapter.

The second thing whereby the whore is described, is her pomp and outward gloriousness, verse. 4. Whereby is set out, 1. their pride in being so arrogant. 2. their wealth and riches. 3. her carriage to allure to her superstition with poisoned cups and such deckings as whores set themselves out by. 4. Yet her deckings are but carnal and counterfeit, decked, that is, guilded, in the original, it is not gold, but guilded external pomp only, whereby the world is taken more than with that simplicity wherewith the woman is adorned, Chap. 12. So this pomp appeareth yet more, 1. in the nature of her worship, in Churches, altars, holy days, ceremonies and garments. 2. In the nature of her officers, great Cardinals, stately Princes are her Ministers. 3. Their carriage is not needlessly observed, that their great men delight in purple and scarlet, is not by chance, but by providence. Baronius (as cited, Chap. 13,) saith it was, that Christ's Priests should be in their pomp equal to the heathenish Pontifex Maximus.

The third property of this woman, is her name in her forehead, verse. 5. which is not, that this whore will own such a name as mother of harlots, but rather disown it: but (alluding to the manner of impudent whores, who set their badges and names to be known over their doors and on their heads) he would show two things in the antichristian Church, 1. Great impudency in owning and maintaining these things, which are indeed great abominations, their public Images and bowing to them, their disputes for and defences of their grossest superstitions, so that her whoredoms need not be sought out by secret search, they do it before the Sun. 2. Great evidence of guilt, so that by trying her and comparing her way with the Word, it will be found clearly that she is Babylon, &c. as if these titles and superscriptions were written on her, as her name: which name is to be gathered, not out of letters and words (as neither that of Chap. 13. ult. ) but out of doctrines, practices and others her properties, by spiritual wisdom making the application of these descriptions, both Chap. 13.18. and here, verse. 9. for, none, owning the Revelation to be God's Word, will willingly take that name which will make them pass for Antichrist or his Church: and if this name be not literally taken, why should the number be, Chap. 13?

The name is in three, 1. MYSTERY : which showeth there is both great iniquity here, and that it is so put together, that it looketh like a mystery, either to conceive it or to discover by it such a party to be the whore. (For which it is called (2 Thess. 2.) the mystery of iniquity, in opposition to the mystery of godliness, ) In all which, Antichrist imitateth Christ, lest he should be discovered. Or, it may be mystically Babylon, as spiritually Sodom, Chap. 11. Babylon, not really, (which none can plead) but in a mystery. The second part of the name, is, BABYLON THE GREAT : of which we have spoken, and applied it to Rome. It is called BABYLON, first, for its headship during the fourth Empire, as Babylon was in the second. And, secondly, for its idolatry in itself, and in its cruelty, in bringing and keeping at under God's people. And, thirdly, because Babylon's curse followeth it for Babylon's sin. Of this more was said, Chap. 14.

The third word, is, MOTHER OF HARLOTS, AND ABOMINATIONS OF THE EARTH : which setteth out a superiority and precedency in this Rome, in polluting the world actively with her pollutions, and that the superstitious way of the rest of the world is derived from her; she is as the mother and fountain that bringeth forth all superstitions. 2. A sort of precedency and priority of a Mother-Church, (as she calleth herself) she shall claim not only to be the first Church, but to be over all, as the rule and example to them. And indeed in respect of the corrupt part of the Church, as it is antichristian, she is so. It holdeth forth eminently high defection, which must have its birth from Rome, and over which Rome shall especially preside. Which titles cannot agree to heathenish Rome, that never propagated error to others, but rather civilly, and left still an 〈 in non-Latin alphabet 〉 of Laws and Religion to the Nations they conquered. But they agree well to Rome now in its splendid titles, as Peters Chair, the infallible Church that cannot err, the Church that cannot be obscured or ruined, Catholic supreme Judge of all, &c. and so hath given the rise to all the idolatries and superstitions that have come into the Church from it; and like a kindly mother, hath always taken the defense of these, and fostered them as her own brood through all the world.

The last two properties of this whores description, to wit, the fourth and fifth, we put together, as holding out her practice: whereby her inclination and guilt appeareth in these, 1. An enticing of others to that sin of fornication spiritually, by that cup which she holdeth forth to them, with her abominations, that she may entice them with these, verse. 4. he alludeth to what is written of the filthiest whores, to which he compareth this harlor. 2. An humor and inclination to persecution, verse. 6. which is three ways set out, 1. In respect of the parties persecuted; they are, 1. Saints, for alleged crimes, persecuted, and wrongs falsely imputed to them. 2. Martyrs, such are not only Saints unjustly wronged, but persecuted on the account of Christ's Truth, or for opposing her way, and witnessing against it. 2. This persecution is set forth by her contented manner of going about that work, she thirsted for their blood, and drinketh it, as with delight and satisfaction. 3. In the degree, it came to so much, that she was drunk with blood, having thus drunk so much, that she was loathsome under it, senseless of it, and overflowing with the guilt of it, as drunkards are with drink beyond measure. How well this agreeth to Rome, look Chap. 13. That by blasphemy, is holden forth Idolatry, and by whoredom, defection to Idolatry, appeareth also, 1. It is one sort of blasphemy which is common to this seventh head with all the rest of the heads, and theirs was Idolatry. 2. By the common phrase of Scripture, that when Israel is charged with whoredom or breaking wedlock, Ezek. 16. and blaspheming God, Chap. 20.27. It is expounded in the verse following, to be their Idolatry and whoring after Idol-worship on every high hill. See Ezek. 23.7. and 30.

LECTURE III.

THe third part of the Chapter, to wit, the interpretation of the former vision, followeth: and before we come to it, there is the occasion of it set down, and the undertaking of the Angel, verse. 6, 7.

The occasion is the effect which that vision had on John, he wondered with great admiration. This wondering is not as the world wondereth, verse. 8. (which, of such a one as John was, cannot be said) but he wondered to see that beast and the woman so linked together, and desidered in himself to know the meaning of it, as the Angels words imply, verse. 7. a wondering what it might mean, such a type of a beast he saw formerly, Chap. 13. yet the exposition of some parts of the description is left till now, that it might hence appear that the knowledge of this mystery should not altogether, but piece and piece be manifested, and that the revealing of Antichrist is especially reserved to the last days of his begun ruin, and therefore it is no marvel that many of the Fathers speak obscurely and wildly concerning him.

The Angel, verse. 7. propoundeth to clear four things, 1. the woman. 2. the beast that carrieth her. 3. the seven heads. 4. the ten horns which agree to her, as now under the last head. And he beginneth at the beast, because we know by this who that whore is, by knowing who supporteth her. The woman being spoken of last, We come to the first thing followed, verse. 8. to wit, the description of the beast in general, under the notion of his last head: for, John, in a prophetical vision, getteth a sight of this backslidden Church, and the Empire or dominion that supported her, as she is a whore; for, that is in the words, verse. 8. The beast thou sawest : Now, the beast he saw was that which supported the whore, called ( verse. 11.) the eighth head, pointing at the last state of this Empire. So this answereth a seeming contradiction, how this beast can be said not to be, and yet to be, verse. 8. for, it is not to be understood simply that it is not : (for in the end of the verse it is said, It yet is, which maketh the wonder the more; and ( verse. 10.) there was one King, head to that beast, even in that time) but the opposition is to be understood in some respect, that is, it was formerly a large Empire, but is not the Empire under that Government and form which is here intended: in that respect, it is but to come, which is verified in the state of this beast which John saw and the Angel describeth.

More particularly, this beast is described in a threefold respect, 1. as to the time past, it was, that is, this is an Empire which is not now to begin simply, but long hath had dominion in the world, though differing from this under the last consideration: for, 1. It was under Kings, Consuls, Emperors and other lawful civil Governors; this ascendeth from the pit. 2. It was a civil Government, governing by power and force of Arms; now its Ecclesiastic, bearing rule by Religion and pretext of Christ's horns. 3. It was openly heathenish and idolatrous, avowedly persecuting Christians; now it is not so, a pretended Christian, but really idolatrous, and an enemy to all true Christians.

2. It is described in respect of the present time, It is not, that is, in respect of this last state which was coming, and is opposed to all the former, in that respect it is not come, as it was to be antichristian, and as the Roman city is not yet an whore; So this Government, which is the last of that beast, is not now in the world, because it is under the seventh, head, and the sixth was then, verse. 10. for though the mystery of iniquity began to work very soon, yet this birth was not then brought forth. So it is in vain to seek this beast amongst the forms then existing, though that same Empire was in other respects in being even then.

Here also it would be adverted, That this was, and is not, looketh to John's time, and is to be made a truth then, as the word in the future, but shall arise, cleareth: But was, and is not, in the end of the verse, looketh to the time after his rising and becoming the object of the earths admiration, which is the cursed privilege of the last head that then was to arise from the pit.

3. It is described in reference to the time to come, and or but (as often) shall arise : though he be not yet come, yet he shall come, and because there was most difficulty to know him that was to come, and it is most concerning also to God's people, That future state is set out also in a further description in these four, 1. in his rise, He shall ascend out of the bottomless pit : where two things are insinuated, 1. Concerning his nature and kind. 2. Concerning his order or manner of rising. By his original, from the bottomless pit, We understand the same thing, as Chap. 9. of his being Angel of the bottomless pit. His arising from thence, Chap. 11.7. and his getting power from the devil, Chap. 13.5. All which imply, not only that he should be of a hellish disposition, but that his power or form of it, which was to succeed that which then was, should have a rise, specially from hell, that is, should be no civil Government of any sort (all which, Rom. 13. are God's Ordinances,) nor merely a power abused by the devil in oppression and persecution; for, that had not been any peculiar mark to this beast, or this state of the beast, for all the former almost were such, and so it would not reach the Angels scope, It must then be understood of a Government unwarranted by God, and a meddling in things not put in men's power, an office not acknowledged in the Word (such as Papacy is) but in effect, a power especially plotted by the devil, and brought out of hell to supply the Dragons place, when he should be dis-throned in the heathen Emperors. By which it appeareth, that this is a singular dominion in respect of its rise, as being specially obliged to the devil for that, and singular in its usefulness to him, which can be spoken of no ordinary Government, though the persons be sinful that are in it.

Secondly, This, and shall ascend, &c. implieth, 1. a great height this beast should come to from small beginnings, as Chap. 13. 2. That gradatim, or piece and piece, he should come to it: not all at once at an height, but one step of usurpation after another, till the height were come unto, but in a covert way, as papacy arose: so that there seemeth to be some interval, as it were, between the beast that was, and is, his evanishing in that shape which he then had, and the last beasts appearing: in which respect, it is said, Chap. 13. peculiarly of this change, that one head was wounded, and discerned to be so, before it was recovered by this last. For the time and manner of this rise, see more Chap. 9. and Chap. 13. Only here it appeareth, that the future state of the Roman Empire, which should be in its nature and rise different from the former states thereof, is the state that is set out by this beast, and all know that this is the Papacy, or Pontificatus.

2. This last state of the beast (which in this Chapter is called commonly the beast ) is set out in his ruin, as he was under that form to succeed what had gone before, so that there should be none after him; for he shall go into perdition, 1. Implying an evanishing of this beast under this head, and not only the changing of this state; for that had not been peculiar to it, but common with the former. All by gone states are comprehended in what was ; and this future state or consideration of the beast, taketh in all which was to come of him. 2. It implieth a peculiar destruction waiting for him, different from the former. 3. A slowness in its on-going, though there be a certainty of its fulfilling, yet not at once. If Papacy be 〈◊〉 this head then, we cannot look for an Antichrist to succeed it, seeing it hath succeeded to the state that then was. It may also mean an active perdition in respect of destroying others, in which respect ( Chap. 9.) he is called Apollyon, and (2 Thess. 2.) the son of perdition: for this describeth him best in his nature, and is like one who cometh from that fountain from which he hath his rise.

3. He is described by the welcome he should have in the world when he arose, or the effect he should have on the world, They that dwell on the earth shall wonder, whose names are not written in the Lambs book. This setteth out the absoluteness of his reception, or the obedience that should be given him, in four. 1. in extent, the whole world, almost all the Roman Empire, (except some Elect ones by God keeped from that impurity, as also, Chap. 13.) it is as broad as ever it was in any form before. 2. There is the kind of subjection, expressed by wondering, a superstitious subjection to him as to some Deity, and not merely as to a civil Governor, as in the former heads, (for, such subjection many Elect children gave) but this is an Idolatrous adoration, such as Papists give to their Popes. 3. It setteth out the degree of subjection, this of admiration is more nor ordinary, and is to be wholly at the beck and command of this beast; under this consideration, it is a superstitious devotednesse to him. 4. There is the motive of all this, it is willingly; they admire him, not by constraint of arms, but by a mistaken devotion, they of themselves give up and enslave themselves to him, as is said of the Kings, verse. 13. they shall give their power to the beast, and verse. 17. they agree to do it. They were now out of temporal subjection, the Empire having become weak, and they upon that had got their Kingdom, yet this admiration had such influence on them, as to make them universally yield to this beast upon this account, more willingly than Armies had made them do to the former.

The exception put in a parenthesis, (whose names were not written in the book of life from the foundation of the world) not only holdeth forth that compliance to be an exceeding sinful defection, even such as the Elect should not, yea, to the end cannot continue in it: But, 1. It showeth there is a difference made by Jesus Christ of Elect and Reprobate, as if by name they were written in distinct Books. 2. It showeth it is eternal, and so without dependence on our free wills, it is before the world. 3. It showeth, that our standing and being keeped clean, is a fruit of Election, and not our Election a fruit of our foreseen faith, or works. It is, they admire not, because they are written in the Lambs book ; and not, they are written, because they admire not. 4. It showeth a suitableness in the end and midses; these Elected to glory are brought to it by Holiness, ( Eph. 1.4.) and Sanctification, 2 Thess. 2. verse. 13. in being keeped from such filthiness, as others fall in, and which otherwise they would have fallen in; and on the contrary they go to destruction, falling in sins, which are the causes of their damnation, though not of their reprobation, yet the decrees in respect of their ends are not without respect to these midses, although not grounded on them.

4. And lastly, he is in this last consideration described by the ground of this admiration, which pointeth at the state it agreeth unto. This is proposed by way of ridle, When they behold the beast that was, and is not, and yet is. This is to be understood with respect to the time of the beasts actual existing under the last consideration, wherein he is admired, and seen by the inhabitants of the earth, and so not only was, and is not, as in the former part of the Verse, when this state was to come; but now it is : so it differeth in the notion of timing it, from what it was formerly: and is thus to be understood, They see now an Empire, which being before that time, was exceeding different from this, 1. in form. 2. in nature or kind, ut supra : the heads then were crowned, Chap. 12. now the horns. 2. It is not, that is, it is a Dominion, but it is not the former which was, it is spiritual, and so admired. 2. It lordeth and ruleth over ten Crowned Kings, the former did over ten Legates, Proconsuls, or Governors of Provinces. 3. It useth not arms directly, but Excommunications, Censures, &c. 4. It was openly heathenish and idolatrous, now it is secret under pretext of Christ's Vicar, so that old form is away.

[For, this beast may be two ways conceived, 1. in its general complex consideration. 2. more particularly, in its heads and horns. In the general consideration, he compareth the whole beast in its Ecclesiastic nature complexly with the whole beast considered as a temporal Empire (considered also complexly,) as under any of its first six heads; so this last beast, which supporteth the whore upon an Ecclesiastic account, is opposed to its civil consideration as a civil power which went before. In this sense there are but two states of this beast, one that was present, and to pass when this last succeeded, another to come. But when he considereth again the beast more particularly in respect of its heads and horns, and compareth the Governments among themselves, verse. 10, 11. there are seven forms, whereof five were past, one present, and one to come. Hence it is, that he calleth this Ecclesiastic state of this beast the eighth, looking to its distinct nature from the former; and also the seventh, as it is, upon the matter, the same power, continuing the Dominion of Rome in one series with the former forms, even as the two beasts were distinguished, Chap. 13. upon that diverse account, though upon the matter one. So this first was, and is not, is no contradiction; for, the beast, i. e. the Empire then was, yet was not this power come as the supporter of the whore, but was to come, in which respect he is looked upon as distinct from all the other heads.]

The third step, is, and yet is, that is, though it now differ much from what it was, yet it is really that same Dominion, upon the matter, by other spiritual weapons, 1. ruling as amply as ever their predecessors did 2. having as full and absolute rule as ever it had. See for this, two sayings of Bellar. lib. 3. de Pontif. cap. 21. pag. 301. cited Chap. 13. 3. It ruleth as tyrannously as any of the former, encroaching on others liberties, till it bring them under, and when it hath done that, it exerciseth its power also cruelly, especially against the Saints, as, verse. 14. and Chap. 13. 4. It keepeth the former throne and seat, though under another form, it getteth the Dragons seat and Authority, Chap. 13. and these people, Nations and Languages, and Kings that formerly had the former beast for their temporal lord, they have Papacy for their spiritual. 5. in respect of its blasphemous idolatry and superstitions, which though they differ someway in kind, yet for number they are as many, for guilt as great, for effects of wrath as dangerous; so that who would compare the many images, days and Temples before applied to the idols of the heathens, which now are called and turned into images, days and Temples of the Saints, they might say the idolatry, upon the matter, is the same, though the names be changed, even as their Churches are. See, Chap. 13. This, upon the matter, is the new formed image of the beast, spoken of there. In all which respects, though it might be said that this beast is not the former, in some respect, yet materially it is in being, as the Text saith.

Hence this argument may be formed, That Government or Dominion in the world, which in some respect, to wit, as civil, was before John's time governing all; yet, as such, that is, as Ecclesiastic and under a different consideration, was not come in his time, but shortly was to succeed that which then was over Rome, yet as differing from it; and in its rise and nature to be no ordinary civil power, but an unwarrantable Ecclesiastic power, at which the world was to admire, and unto which they were willingly to give a more absolute and divine subjection than to any of the former powers; under that Government Rome is the antichristian whore, That Government is antichristian, and the head and supreme Governor thereof is Antichrist: But the Papacy is that Government, which was not in John's time, yet succeeded to that which then was, in amplitude of Government, and to which men willingly yield, and have yielded such an obedience and subjection, which now is begun to go into perdition, &c. Therefore that Church is the whore, that Government antichristian, and that head and Governor is Antichrist: for he immediately succeedeth to that which was in John's time, and according to Bellar. de Pontif. lib. 3. since the Gospel came to light, goeth into perdition; and all these marks agree to him only. Therefore he is the state pointed at by these. Or, thus, That form of Dominion over the Roman Empire, which is not in kind one with what it was in John's time, but immediately succeedeth to that, and yet in respect of amplitude of Government, and degree of subjection to it, is the same with, or more ample, than the former, though upon a different consideration and account; that Dominion or Empire under that form, is the beast, seen by John : But Papacy is such a Government, and the Empire of Rome under it, is such. Therefore it is the Dominion described by him, as the antichristian Kingdom.

LECTURE IV.

THe Angel proceedeth to a particular interpretation of the parts, to wit, heads and horns, wherein the beast was most singular and remarkable. There is a sentence casten in, before he descend to it, Here is the mind which hath wisdom, which is something like that, Chap. 13.18. and it looketh both to what is past, (putting Readers to consider well of it) and to what is coming, pointing out something that a man of wisdom will not let pass, but take hold of these marks for discerning of the whore. The words imply, 1. a materialnesse in the matter written, as conducing for the understanding of this mystery. 2. a difficulty to get a mind composed to take it up, there will be need of spiritual and true wisdom. 3. that such wisdom will find what is in it, and get so much gripping as to fix them in this, who is this whore and beast: and therefore this Chapter would be the more fully insisted in. 4. It Implieth, that it is a rare thing to apply these marks wisely, and that the generality of Readers will not do it. And by this we may see, that though promises be fulfilled and prophesies also, and the expressions be very obvious and palpable to any that have discerning, yet they are not so to these who have their minds blinded with prejudice and spiritual blindness; such prophesies as are most clearly fulfilled and applied to Christ, to the Jews are dark: and others of Daniel and Ezekiel, which undoubtedly are fulfilled, are also obscure. It is no marvel then that so many Papists, wondering after this beast, cannot wisely discern his marks; It will take wisdom to do that, which everyone hath not: and therefore that argument of Bellar. against the fulfilling of this prophesy, because it is so obscure to many, is of no force. He beginneth at the heads, and giveth two interpretations, or two applications of that type; or, he declareth two things to be meaned by it, 1. The seven heads are seven mountains, upon which the woman, or chief city, sitteth. 2. They are seven Kings. We premit this, that all the marks after described, agree to one beast, out of all which put together, the clearing of what is signified, is to be gathered. Therefore that Empire, or city, must have seven hills, which hath seven Kings; and to whom the one is applied, the other must be applied also: other ways they do not serve the scope, which is by the parts of one beast to discover the Empire meaned by it in whole.

The first exposition of heads, is by the fixed property and natural situation of this city or woman, to wit, mountains. The second, is, by what is successive, one to, and after one another. The former of seven mountains are contemporary, this is successive and in diverse forms.

The heads are called mountains, because in this they signify so, and we are to understand mountains, Kings, and to be set out by heads and horns in a metonymicall speech, the signs getting the name of what is signified by it, not that really they are so. By these then, mountains are properly to be understood; and the number seven is definite also, as appeareth by the exposition which followeth; for, Kings are properly seven, and the number definite, as appeareth by that, that five are past, one is, &c. and this suiteth with the nature of the Angels interpreting the seven Candlesticks, and seven Stars, Chap. 1.20. to be seven Churches, and seven Angels, as is said in the preface. These mountains then, are, 1. described by their number, seven ; and if the number were not definite, but put for seven, nine, or eleven, &c. then it could not contribute to design one place by another, which yet is here the Angels scope, who speaketh of these seven mountains, as of seven mountains famous in respect of others, and some way peculiar to this city. 2. They are described from this, that the woman sitteth on them. By woman we told was understood Rome, it is called a city, Verse ult. and it must be such a city as may serve particularly to discover these mountains from other mountains, they are such, saith he, as the chief city of the world sitteth on. And then this city cannot be the multitude of the wicked; for, that could be no mark for John, or others, to discern on seven mountains from any other seven mountains. Beside, this city is not the world, or complex body of Kings, but that city that ruleth over them, under seven several Governments, as the following words clear. And the mountains are such as this woman sitteth on : now her sitting is two ways understood in this Chapter, 1. she sitteth on many waters, verse. 1. that is, many people's and Kingdoms, verse. 15. over whom ( verse. 18.) she ruleth. Thus to sit on, is to rule. 2. she sitteth in a peculiar way in one place of these people's, whom she commandeth beyond other places, and she sitteth not so on the people's or waters, but on the seven mountains, that is, she hath her residence, pomp, court, throne and abode there, which reacheth over many people. And this agreeth well with the Angels scope, which being to open the events of the fifth vial, he insisteth on the object of it, which is the seat or throne of the beast, Chap. 16. These seven mountains then will be such as the Imperial city of the world not only commands over, but is placed upon; and so that city will be found to be the whore, that dwelleth on seven mountains, and this Empire to be the beast that upholdeth, and supporteth these, and governeth them, ut supra. From which it is clear, that Rome is designed by the Angel to be this city: For, 1. Rome is famous for its situation on seven hills, that is a peculiar paraphrase of it both among Greeks and Latins. The seven hilled city, or the city on the seven hills, and Rome, were still taken as one: for, at first by Romulus it comprehended four, he was the first founder of it; after, by the sixth King Servius Tullius, were three more added: hence was that yearly feast, 3. id. Decemb. called festum septimontium : and these sayings of the Poets confirm this. Virg. Septem quae una sibi muro circumdedit arces. And Ovid. trist. Sed quae d • septem totum circumspicit orbem. Montibus Imperii Roma Deūmque locus, &c. which made it to receive these names, septiceps, urbs septicollis & 〈 in non-Latin alphabet 〉 , &c. and they are thus particularly named, 1. Palatinus. 2. Cali • s. 3. Capitolius, or Ianiculus. 4. Aventinus. 5. Qairinali • . 6. Viminalis. 7. Aesqui • inus, which maketh Bellar. ( lib. 2. de Pont. cap. 2.) say, notissimum est supra, septem colles urbem Romam • edificatam esse. Corn. à lapide, in locum, citeth many to confirm this: and if Rome be the seat, the Roman Church is the whore, and the Pope Antichrist, who keepeth his Court there in a special manner, though he command otherwise all the world at his pleasure; yet his chair is nailed to that seven hilled city, and cannot be removed.

That which is objected, may be answered from what is said. Say some, this city meaneth no particular city, but the company of the wicked in general, which is clearly contrary to the Angels scope, which is to discover one state and city; and to the Text, which distinguisheth this city from people and Nations, over which it commandeth, and from Kings that gave their power to the beast, yet are they no small part of the wicked in the world. Beside, it is such a city as is situated on seven hills, peculiarly distinguished from others, which cannot be the wicked.

2. Say some, seven are to be taken indefinitely, which is also answered from the scope, that pointeth out seven hills, on which the woman sitteth beside others, to satisfy John in this, as in other interpretations.

3. Say Some (as Bellar. ) though Rome then sat on seven mountains, yet it is not so now, but standeth (saith he) in campo martio. Answ. It is granted by Bellarmine, that Rome was then the city signified to John, for it then bare rule, it must then be understood of it also now, or this one type must signify one city, or place, to John in his time, and another to us, which is absurd. 2. It is enough, that it was built so in John's time; for it is the same city, Empire, and series of Dominion still: and though, as he saith, it standeth most in campo martio, yet it is the same Rome, which before that in John's time had these seven hills in it, or else the Pope sitteth in some other Rome, than Peter sat on in John's time. 3. Though some of these hills be without the walls now, yet they are still linked to the rest by special privileges, all of them being seats of the Popes Palaces, Abbacies, &c. yet, on another occasion, Bellar. saith, notissimum est, cam supra septem colles adificatam esse, that is, It is a thing most known, that Rome is built upon seven hills, as is said.

The Angel, having in the first exposition of these seven heads, discovered Rome in its local situation, by fixed hills, he goeth on, in a second application, to do it by its fleeting and successive Governments, ver. 10. and 11. In it, 1. he showeth what further these heads hold forth, to wit, seven Kings; (it may be read, they are, or signify seven Kings, as before, seven Hills) And although one might think it hard that one type should set forth a Hill and a King : yet the Angels particular explication leaveth no room for that debate. Then 2. he discovereth, or characterizeth these Kings in respect of time and being, that so John