THis Booke is the third part of the Euangelike Story, and hath the condition of the Church, from the A­opstolike times, till the fi­nishing of the mystery. It is for the most part Prophe­ticall, and accordingly, vt­tered in a stile agreeable to the maiesty of so high my­steries, which were reuea­led to the beloued disciple, and in goodly and conueni­ent types, in one continuall trance exhibited: with commandement of sending a writen record thereof to the seuen. Churches of Asia, and vnder their names, the whole militant.

2 Of this it is, that besides the inscription, in the first three verses, the whole is an Epistle: whereof, the salu­tation [Page 264] is to the 9. of the first Chapter. The valediction in the last verse of all. The rest is a narration of things heard and scene, to the 6. of the last Chapt. Whence is the generall conclusion.

3 These things, for their distinct time, end, and ma­ner of reuelation, are two, and accordingly, the parts of narration. The first, is of things which are, and which shall come heereafter, that is, which both, in propriety of Chap. 1. 19. story, then were existent, according to the constitution of these seuen Churches trewlie expressed, and for their particular instruction: and yet so, as the things to come are therein also reuealed, for that the promises or threat­nings, to, and against each, according to the good or e­uill, praised or taxed in them, are future: and for that, in these seuen Churches, the holy Ghost hath, in great depth of wisdome, so liuely paterned the diuers cases that may befall, as none euer hath beene, or in any age shall bee, which in one of these, as in a liuely example, may not clearely read her owne cause, and learne wis­dome. Wherethrough it is, that this first part of narra­tion, in the first three Chapters, for end and manner of reuelation, differeth from the second, in that, albeit in some respect, the first be of things to come, and for instru­ction of the whole Church, yet it is properly, of things then existent, and first, for the vse of particular Churches: whereas the second thorow the rest of the booke, is on­ly, of things which must bee done heereafter; and whose vse, is first and properly, for the whole militant Church, and therefore, to the perception thereof, Iohn behooued to goe vp to heauen, Chap. 4.

4 Before the first part is a goodly and glorious visi­on of Christ, not acording to the proper verity of his person, but according to his presence and operation in, and towards his Church, and in speciall regard of these seuen of Asia: and therefore, commonly concerneth them all, as we see that from it are taken these properties [Page 261] and attributes which are fit to expresse his particular dis­pensation towards each, and seuerally applied, as in them he worketh.

5 The Church of Ephesus, is commended, in that shee hath such a presence of Christ, so painefull, power­full, zealous, watchfull, patient, and constant a mini­stry, that albeit the mystery of iniquity was working, and false teachers were busie to aduance it, yet they were so watchfully marked, and mightely resisted, that errour was borne downe, and truth helde place: but so, as at length, through falling from the first loue, a step was made to Apostasie. And therefore she is warned to re­pent and doe the first workes vnder paine of remoouing the Candlesticke.

6 In the Church of Smyrna, errour and lies did so farre preuaile as heretikes durst blast of the name of the true Church, and depise the pouerty and abiect state of true professors, yea cruelly persecute and blaspheme the way of truth.

7 Pergamus is praised, that, albeit, shee dwelled where Satan his throne was: yet she kept God his name, but hauing this note of weakenes, that albeit they kept themselues pure, yet Idolatry and spirituall fornication was tollerated by them, euen the doctrine of Balaam and Nicolaus Against them and their followers, the Lord fighteth with the sword of his mouth.

8 Thyatira is praised for her workes and loue, and seruice, and faith and patience, and that her workes are more at the last then at the first. But hath this note of infirmity, that albeit she dranke not of Iezabel her cup, nor committed fornication with her, yea and was wax­ing in loue and workes thereof, yet shee had not either the knowledge or the courage to challenge her whore­dome as shee ought, but euen tolerated, that Whore, whom God will cast into the lake of fire and brimstone, euen the bed of torment, as also hee threatneth that hee [Page 8] will cast into great affliction that commit fornication with her, except they repent, and kill her children with death.

9 In the Church of Sardis, if they could remember what they haue receiued and heard, they were happy: but vpon defect hereof they are taxed, that hauing a name that they liue they are dead, & that their works are not perfect in Christ his sight: Howsoeuer among them God hath his number, whose hearts and liues are answerable to their profession. To whom is promised that they shall walke with Christ in white. And the rest are warned to repent and watch; least he come vpon them in an howre that they know not,

10 Philadelphia hath an open dore set before her, in­to which to enter for any humane aide, shee is of little strength, but what Christ openeth, none shal be able to shut; and what he shutteth, none shall be able to open: so that at the feet of this Church, notwithstanding her little strength, yet the enemies, are faine to bow and giue their names. And hereupon shee hath the promise to be e­stablished as a pillar, not to goe out any more, and that on her Christ will write his name, &c. So as to haue this ho­nour permanent to bee Christ his true Church, that new Ierusalem from heauen, which shall neuer be moued.

11 In Laodicea they thinke themselues so setled, gif­ted, and strengthned as they become secure and vainely presumptuous. This bringeth in a cold indifferency, in matters of God his worship, men becōming Luke warme and neither cold nor hot, the very next sexe to plaine A­theisme. Christ, for soueraigne medicine against this euill, calleth vp to his true riches, wisdome, ban­quet, and hope of his throne whereto we attaine by fighting and ouer­comming, as did our Head.

THe second part of this propheticall nar­ration, is henceforth to the 6. of the last Chapter, of things to fall out after the time wherein Iohn had this reuelation, and concerning, first and properly, the whole militant Church.

2 In this, is first, the preparation of the Apostle to the perception of these mysteries, and then, the things reuealed. The preparation is in the first and beginning of the 2. vers. of this Chap. and is, by sight, by inuiting voice, and the euent of both in Iohn.

3 In the first, besides the thing which he seeth, are two circumstances; of time, and the seer his disposition. The time, is after the perception of the former things, wherein no intermission is to be imagined, but onely the order of manifestation noted, all being but one con­tinuall trance, vpon one and the same Lord his day. The seer his disposition is, that he yet looked, shewing a ho­ly desire and earnestnesse, not resting in things already seene, but intending still his eies to see more. Which di­sposition, beeing in sobriety and sincere affection, is ne­uer fruitlesse in any. That which, for preparation, Iohn seeth, is an open doore in heauen, a signe of an entrie, opened vnto him to the sight of heauenly things, which neither are earthly, nor of earthly mindes comprehen­ded. Mat. 3. 16. Acts 7. 56. Gen. 28. 17. Thus, Iohn Baptist saw the heauens opened, so did Stephen the first Martyr: Iacob, vpon such a sight, called L [...]z, Bethel, the house of God and gate of heauen: and the Lord most plainely, shewing what by this frame of speech is meant, when hee would tell of a more plenti­full dispensation and sight of heauenly things: hereafter, Joh. 1. 51. saith he, yee shall see the heauens open.

4 In the inuiting voice, are two, what the voice [Page 10] was, euen one and the same of a trumpet, which first spake to him Chap. 1. And next, what the voice vttered: wherein, is the commandement, and end thereof. The commandement is, Come vp hither, whereby is required, in Iohn and all hearers and readers hereof, a rising aboue themselues, from the earth and all earthly affections, to enter at the doore, opened by God, to see his secrets. For as God his true Church, consisteth of such as are not 1. Cor. 2. 14. of the world, so neither is God his dispensation towards them, neither their gracefull state thereby, to naturall and worldly men perceptible. And heereof it is, that throughout this Prophesie, heauen, in opposition to the earth, is taken for the state of the true Church, as the earth is for the worldly sort. The end of the comman­dement is, that he might shew him things which must bee done heereafter; which sort of things, are most difficile to know, and yet we must desire to vnderstand. But the Lord doth nothing, but that he reuealeth to his seruants Amos 3. 7. the Prophets.

5 The euent, in Iohn, cleereth the end of the com­mandement. This euent is, he is rauished in spirit: not as if this were an other trance the former being past; but, to shew a further intending of spirit and degree of ra­uishment, now requisite, for perception of more hidde and retired matters then were the former; which were, first & properly, of things then in earth existēt, & concer­ned particular and visible Churches: whereas the things following are not only future, but concern, first and pro­perly, the whole militant, which with the eies of faith, we must behold, as also her condition. And this is, to all flesh impossible, to whom God openeth not heauen, yea and whom he bringeth not vp, and to whom he sheweth not the same, when they are come thither. For in these matters, before we enter in the Lord his Sanctuary, wee are but beasts, Psalm. 73. 17. 22.

6 This is the preparation. The things offered to Iohn his perception, follow thorow the rest of the booke [Page 11] and haue two parts. For as the whole, concerneth chief­ly the state of God his Church, and God his administra­tion in grace towards her, and wrath against her trou­blers: so before the story of speciall euents, is put, in this and the next Chapter, a goodly vision of the gene­rall condition of God his Church, and his administration for and towards her. As we see in the beginning of the prophesie of Ezechiel, the like vision of God his gene­rall Ezek. 1. administration in the world: and as, before the first part of this propheticall narration, a vision was put, to shew the operation of Christ in his Church. The first part then of the two, is in this and the next Chapter, and may well be called a generall introduction to the speciall story. The other part, hath the story of speciall euents, to the 6. of the last Chapter.

7 In the introduction, are first, a goodly type of the Church militant, as in, and against all troubles, it hath, and euer shall stand stable, through God her King, in the midst of her resident, and his generall dispensation, to­wards her gratious, and for her terrible, in this Chapter. And next, his particular dispensation of this present re­uelation and things therein, for her instruction and com­fort: the excellent dignity, of which particular bene­fit, is by many arguments, shewed in the 5. Chap. And both these, are here for great vse. The first, for stablish­ing the heart of Iohn and all Christians, against the mani­fold dangers, wrestlings, decaies, and apparent eclipses of the Church, in the course of the subsequent story, by setting downe in type, such a state thereof, as whereto alwaies, at least with the eie of faith, wee may looke in the midst of most desperat calamities. The other againe, endeareth the particular gift, and should greatly stirre to study, as whereof, with good reason, it was said in the beginning, Blessed are all that read and obserue, &c.

8 In this type of the Church in this Chap. her grace­full state is shewed: first, in the presence of her King, euen God himselfe, dwelling and ruling in the midst of [Page 12] her: secondly, in her dignity, which she hath of her Lord: thirdly, in God his dispensation for, and towards her: fourthly, in her dutifulnesse againe to her Lord, in al true worship and hearty praise.

9 God is described from his office and from his na­ture. His office, in that, as onely King, Lord, and Head of his Church, he ruleth therein, and steadfastly fixeth his habitation in the midst thereof, as which he hath chosen to be the place of his feet, euen the mountaine wherein hee delighteth to dwell, yea wherein hee will dwell for euer. This is shewed by one onely throne set in heauen, Ezek 43. 7. Psal 68. 16. and one onely sitter thereon; the other thrones being in the circle, but His onely in the center. His nature, more to our capacitie, then as it is in it selfe, incomprehensible, is shadowed by three iewels; all of great worth; a Iasper, Sardine, and Smaragde: the Smaragde hath this singu­lar, that [...]t is diffundit in manner of a Rainebow about the throne. Now, albeit I am perswaded that the perfit knowledge, of the natures and vertues of these iewels, would giue a sight of some analogy to God his nature, so farre as earthly and senselesse things may expresse him to whom nothing is like, and that some thing also might be pretily spoken hereof, yet in so high a matter, beeing my selfe in expert in the nature and qualities of pretious stones, I dare not be bold: and what others, perhaps vp­on more knowledge deliuer, I rather it bee sought in themselues, then I should speake in such matters, vpon any man his credit. This seemeth certaine, that heerein, the holy Ghost giueth vs to take vp, the trinity of that one, who accordingly, after, of the beasts, is praised thrice holy. Wherein, as the Father, by the Iasper, and Sonne, by the Sardine, so the holy Ghost, by the Sma­ragde is signified: Whose singular note, of beeing dif­fundit about the throne as a rainebow, hath a sweet ana­logy both to his procession and name, particularly giuen him by the Lord, of Comforter. Neither is this to bee esteemed a vaine speculation, because in this same Chap. [Page 13] the holy Ghost is set out in seuen burning lamps, and the Sonne at length, in the next: for the consideration is much diuers, and no lesse necessary, for a distinct vnder­standing of the persons, as in them, and each of them, one and the same deity subsisteth, according to their in­ward relation, so, sitting in the throne: and for the know­ledge of them, according to the outward oeconomy or dispensation towards vs. For hereafter in this Chap. the holy Ghost is described, more according to his graces and vertue in vs, then in the former consideration: and the Sonne in the next Chapt. is described, as Christ and Mediator betwixt God and man: in the first considerati­on, both being one with the Father, sit in the thron; in the second, for expressing God his outward dispensation of grace, in the Mediator, by the spirit of sanctification, they are described before the throne.

10 Thus is the presence of God the King of his Church. Now her goodly and graceful state, herethrough is set out, in the type of twenty foure elders; whose place, number, and dignity, are to bee obserued. Their place is round about the throne, noting their attendance, open sight, and easie accesse. Confer with this whole type, the forme of the campe of Israel Nomb. 2. Their number is twenty foure, for all elect, (for this is the type of the true Church, according to the purpose of grace) who are of Israel his twelue and Israelites indeede, and who are buil­ded on the foundation of the lambe his twelue Apostles: for these are the first borne written in heauen to whom Heb. 12. 23. we all come. For as none had lot of inheritance in Cana­an, who could not deduce his pedigree from one of the Chap. 21. 14. Patriarchs, so the new Ierusalem is builded on twelue foundations, bearing the names of the twelue Apostles. This Church is larger then that of Israel properly. And as of Christ and his Church, Dauid and his state was a 1. Chron. 24. & 25. & 26. & 27. type, so accordingly, hee not onely distributed all the Priests, singers, and porters of the Temple in twenty foure orders, but also the King his seruants monethly were [Page 14] twenty foure thousand. Such a diuine harmony is in the word of truth. Now the dignity of these, is first, in their venerable and respectfull maiesty, through the image of their Lord and ripe knowledge, beeing no more chil­dren, but all Senators. Secondly, they are all Kings, by their thrones and crownes of gold. For, there are thrones set for iudgement, the thrones of the house of Dauid. Third­ly, they are all priests as clothed in long white robes. Psal. 122. [...].

11 In this Church, the dispensation of her God in her, is twofold. The one terrible, against her enemies, for her protection: the other gracious, towards the saints. The first is expressed by lightnings, thundrings, and voices comming out of the throne; as in Scripture commonly, his terror in iudgement, is by these expres­sed. At the giuing of the law, God gaue out his terrour Exod. 19. & 20 Heb. 12. 18. in a mount that could not bee touched, in blacknesse, darknesse, sound of trumpet, and in voice of words, which they who heard, besought they should heare them no more. But specially, when his iudgements are set forth in deliuery or auenging of his Church, thus they are described Psalm. 18. and 46. and almost euery where. This is the more to be aduerted, for the oft occurring of these words in this Prophesie, and alwaies in this sense. His lightnings, are his swift consuming punishments compared to arrowes Psal. 18. His thundring, is his hor­rible terror, as blacknesse, darkenesse, and tempest, with which, thunder ordinarily is ioyned. His voice, is his fearefull rebuke, when he speaketh in displeasure Psalm. 2. and 9. 5. the Lord speaketh fearefull things in his wrath, but hee will speake peace to his people, Psalm. 85. For wee are not come to the mountaine which cannot be touched, nor Heb 12. 18. 24. Psalm. 89. 7. to the sound of words, &c. but to the bloud of the Couenant that speaketh good things Now, these are said to come out of the throne, for that, as he sheweth saluation out of Sion; so is he zealous for her: and all men heere-vpon, feele either, mercy or wrath, as they are of her, or fight against her. For, in the palaces of Ierusalem God is knowne [Page 15] for a refuge: Psal. 48. 61. There is he great, there hee breaketh the Bow, the Speare, the Sh [...]eld, the Sword, & Psal 68. 35. [...]er. 25. 30. Amos 1. 2. Ioel. 3. 16. Psal. 61. Psal. 27. the battell. He is terrible, out of his holy places: He roa­reth out of Sion, and vttereth his voice from Ierusalem. This protection made Dauid to place all his security, in being in the Lord his Tabernacle: where the Lord would place him on a rocke, and where he would repose vnder the wings of the Lord.

12 The other part of God his dispensation is graci­ous in threefold graces, as the first was in threefold iudg­ments. The three graces, are the spirit of sanctification, the pure word of God, and the faithfull Ministery there­of. The type of the spirit of sanctification, are seuen Lampes burning before the throne; seuen for perfection of all graces: burning, both for illumination, and pur­ging power: Lampes, for this worke in our hearts, in which hee infundeth and nourisheth the oile of grace to faith and loue: our sound state wherein, is compared Math. 25. by the Lord to wise Virgins, hauing oile in their lamps, and wee are warned to haue our lamps burning, and that wee quench not the spirit. They are said to be be­fore the throne, as Chap. 1. for the Spirit his ready and 1. Thes. 5. 19. plentifull outward operation still ioyned with his two subsequent instruments in his owne children. Sect. 9.

13 The second grace, is the first outward meane of the spirit, the pure word of God: the type whereof, is a gla [...]ie sea like to Christall. It is before the throne, as euer ioined in his Saints with the spirit, and for that therein wee may see the glory of God with open▪ face: Isai 59. 21. 1. Cor. 3. That the word of God for the purging and refreshing vertue thereof, is compared to water, is euident by the ordinary speech of al Scripture. Hereof, the Lauer placed in the entry to the Tabernacle, was a type, to which in Salomon his Temple succeeded the brasen sea, whence this, here hath the name. It is of Exod. 30. 1 King. 7. gla [...]se, for the calme stilnesse thereof: for God his word is not as those raging waters which stirre vp mud Isai 57. 20. [Page 16] and durt; but like those still running waters, by which Dauid was led, Psal. 23, And as the soft running waters of Siloam which refresh the City of God. Psal. 46. There­fore, Isai. 8. [...]. besides their stilnesse, they are cleare as Christall, much excelling that Sea in Solomon his Temple, which was of Brasse, both for the open and cleare sight, (for which it is also before the throne, as I haue touched) and also for that this Sea admitteth no mixture of any o­ther Cisterne. It is not mixed with bloud, as that, Chap­ter 8. much lesse with bloudy worsum, as that, Chapter 16. Finally it admiteth nothing except the fire, Chap­ter 15.

14 The third grace, and second outward meane of the spirit of sanctification, is the faithfull Ministery of this Word: for it pleaseth God to saue the world by the foolishnesse of preaching. The type hereof are foure [...]. Cor. 1. 21. bodied wights, translated in our bookes, beasts, through the pouerty of our tong, which affordeth but one word for [...], and [...]. They are called [...] in relation to the two former graces. For, albeit the spirit bee the spirit of life, and life it selfe; yet as wee see neither what way the wind commeth, nor which way it goeth, so know wee Iohn 3. 8. not the way of the spirit, although wee feele the force of it. And howbeit the word of God bee liuelie, and of it, as of an immortall seed, wee are begotten to immorta­lity, yet it hath not that outward naturall and bodily life in it, which men haue who minister the same, who there­fore are called liuing wights by their Ministery, begetting in vs the life of God, and so are our spiritual Fathers, Gal. 4. 19. And this is the third great grace of God vpon his Church, that hee hath giuen gifts to men, and raised vp to vs Prophets of our Brethren. In them are shewed first their properties, common and singular, and next their function. Of their common properties, the first is their place, betwixt the throne and the Elders, as Ministers & dispensators of grace from God to thē, as also for al their function, whereof hereafter. Thus placed, their number [Page 17] is foure, as sufficient to go to all quarters, like these foure Ministers of God his generall prouidence and dispensa­tion, Ezech. 1. foure Chariots of Brasse, Zach. 6. the 4 Angels, Cap. 7. Their next cōmon property is, that they are full of eyes, noting vigilancy and knowledge, for they are Watchmen, and should bee able to teach, ex­hort, rebuke, improue and conuince. For their place, and calling, whereby they haue to looke continually to the Throne, to the Elders, the Church, and to themselues, as placed for lights and examples to their flockes; they are full of eyes before, behind, and within. Act. 20. 28. 1. Tim. 4. 16. Their last cōmon property is, that each hath sixe winges in all, answerable to the number of the El­ders, and so placed, as all are for flight (not as of the Se­raphim, Isai 6.) in such sort as they can intend flight no where, whether they haue not wings to carry them, ha­uing wings round about as well as eyes; to shew, aswel as knowledge and care, so promptitude and fitnesse to helpe diligently, and minister a word in season to the weary, to strengthen the weake, to confirme the strong, to raise them who are fallen, to bind vp the broken hear­ted, to beate downe the lofty, to seeke what is loosed, and bring home what is strayed. The singular property of each is: the first, had the face of a Lyon, shewing cou­rage; the second, the face of a Bullocke, noting pati­ence and labour; the third, of a man, for prudency: the fourth, of a flying Eagle, to signifie, as a contempt of base, so, a sharpe sight in heauenlie things; as the Ea­gle soareth high, and is able to looke in the Sunne at No one-day. Now, these are not here so attributed, singularly, to each; as if they were vtterly depruied of the other properties, which cannot consist with their vertues, which euer draw all these together in some de­gree, as these foure. Ezech. 1. are described, each to haue all the foure faces: but here, they are distinctly attribu­ted, to shew God his wise dispensation in his Ministers of grace, so dealing aboundantly to all, as yet his diuer­sity [Page 18] of graces is to bee seene in each one. Further, if we consider rightly, since the Apostles who excelled in all: the first succeeding Ministers of the Gospell, were like Lyons for courage, subduing all, and taking the spoile, none able to rescue it. The next, for bloudy persecuti­on and constant suffering, were bullockes. The third, for prudent spying out of Antichrist, were men. And therefore Chap. 13. to count the number of the beast, is counted wisdome, and the witty are inuited thereto, and Chapter 17. the mind which hath wisdome, findeth out who the beast is. The fourth sort are of them, who, Antichrist being reuealed and knowne, shall see as Ea­gles, and soare vp to the beholding of the hid secrets of God his word; when the Angell standeth in the sunne, Chap. 19. as the dayly growth of knowledge in these and other misteries of the Kingdome, giue not onelie sure esperance, but already great proofe. Now this di­uersity of gifts, God giueth as hee findeth expedient, and as they may best serue for his honour and good of his Church, hee requireth the vse: sometime courage, sometime patient suffering, sometime prudency in both, sometime a deepe search of Scriptures, and of the dea­ling of God; as according hereto, we see these foure to vtter themselues, at the opening of the Seales, Chapter 6. Consider alwayes, how conueniently these eyed and winged wights are ioyned to the glassie Sea: as the sea in Solomon his Temple was set on twelue buls, and on the borders of the bases for the Caldrons were Lions, 1. King. 7. Bulles and Cherubins: the Cherubins, for their face & flight, answering to both the man and flying Eagle, in this place. So sweet is the consent of Scripture. Thus are their properties common and singular. Their fun­ction is first described in generall, and next, from the speciall end thereof. The generall is, God his worship, wherein, are two things; First, their continuall dili­gence night and day, in season and out of season, wai­ting on nothing else: for who is sufficient for these [Page 19] things? see Paul his example, Act. 20. Secondly, is the function or worship it selfe, wherin they kith such di­ligence, which is, they are publike Heralds of God his praise, euen thereby teaching others to doe the same: according to the speciall end we see hereafter; where­to, the forme is substantially framed. For they ascribe to God all holinesse, euen triple holinesse to that triple one. Now, if our God bee holy who sanctifieth vs, that, as he is holy, wee may bee holy also; this teach­eth vs to study to our sanctification; for holinesse be­commeth his house. Hee is onely Lord, therefore to bee serued; hee is God therefore to bee feared; and as Psal. 93. 5. hee is not holy without authority, but is Lord and God, so hath hee not authority without power, for hee is almighty: so that we may and ought to put our whole trust in him alone; and as hee hath all power, so is hee constant and true, as hee who is eternall and without shadow of changing, who, yesterday, and to day, and the same for euer, is, was, and to come: his holines is the more admirable, as ioyned with absolute power, and such a power as is not alterable: his truth giueth assurance of his promises, to repose thereon: here is all Religion. Thus is their function in generall. The spe­ciall end is, to bee leaders of the Elders, that is, the Church, in this same duty of publike worshippe and thanksgiuing, by going therein before them. This end is clearely shewed in that when the foure beasts gaue praise, the twenty foure Elders fell downe, following their very words, as it were, saying Amen to them: and this is that fourth point which wee noted to bee in this Chapter, the worshippe returned to God by his Church.

15 Their worshippe is by outward gesture, and by speech. The gesture is threefold, prostrating, adora­tion, and casting their Crownes, all down to him that sitteth on the Throne, and to none else, in casting their Crownes, confessing their vnworthinesse in themselues, [Page 20] of that high honour whereto they are called. Their speech, hath the honour giuen to God, and the reason thereof: for, God will haue all our worshippe and rea­sonable seruice to proceed of knowledge, not as the Samaritanes, who worshipped they knew not what. The honour giuen to God, is, all whereof, by signe they con­fessed Iohn 4. 22. themselues vnworthy. The reason is, for that hee created all things, and that for himselfe, as whereto no forraine cause, but his owne will stirred him, aboue which to search any cause, is not onely grosse igno­rance, but presumptuous impietie. And this reason concludeth strongly: for hee, of whom are all things, & for whom are all things, ought onely of all things to receiue all honour.

16 Thus haue we the type of the true militant church of Christ vpon earth, but heauenly, such as alwayes, by powerfull protection, and gracious dispensation of his Spirit, Word and Ministery thereof, hee hath preserued in the greatest power of darkenes, which, though the World cannot see, nor learne their song; yet the light­ned by faith will perceiue and reioyce. This sight made Moses to despise the pleasures of Egypt, and chuse to be Chap. 14. 3. Heb. 11. 24. Psal. 122. Psal. 84. Psal. 27. 4. Psal 48 2. Psal. 87 3. Eph. 2. 5. afflicted. This made Dauid to make so great account of the Courts of the Lord, as to make it the head of all his desire to dwell in his Tabernacle, to behold his beau­ty. Ierusalem is faire in situation, the glory of the whole earth, and City of the great King. Glorious things are spo­ken of thee, O City of our God. Euen here, wee are quick­ned together with Christ, and raised together with him, & sit with him in the heauenly places. This is the Church Math. 16. 18. builded on a rocke, against which the gates of hell pre­uaile not; which, though men haue often afflicted from Psal. 129 1. 2. her youth, yet haue they not preuailed against her. For the Lord her God is with her, and the ioyfull shout of Numb. 23. 21. a King is in the middest of her. Herefore it is, that through all this Booke, howsoeuer to expresse the di­uers conditions of the Church, in her speciall wrestlings, [Page 21] sufferings, eclipses, victories, diuers types are brought, yet this of the throne, elders and beasts, in all her alte­rations, still holdeth through all.

THe first part of the introduction to the Story, was in the fourth Chapter, in a goodly type of the militant [...]hurch, and God his generall dispensation in her. The second part is in this Chap­ter: wherein is shewed, in whom, for whom, and by whom it is that the Church hath all this presence, protection and graces: and in speciall, (for bringing on the second part, in the story of speciall e­uents) by whom, and for whom, shee hath this parti­cular benefite of this Reuelation; the great dignitie whereof, albeit it appeareth sufficiently by that which in the former Chapter was seene, it being from such a King as God, to his owne Church; yet here it is more plainely shewed in two great points. The one is, the retired highnesse of the matter, surpassing the reach of all Creatures: the second is, the singular worth, and prerogatiue of that personage by whome it is reuea­led.

2 The retired height of the matter, is declared first by the naturall condition of it, in it selfe: and next by the imbecility of all Creatures in attaining thereto. The condition of the matter is, according to the manner of men, set forth in foure circumstances. 1. That it is in the hand of him that sitteth on the throne. 2. It is a book. 3. Copiously written. 4. It is most surely sealed. That it is in the hand of God, not onely is shewed the emi­nency thereof, but also that the whole case of his church, and wrath on the world for her hard entertainement, are directed by him as the worke of his owne right hand; as [Page 22] also his carefull memory of it, keeping the record ther­of in his right hand, as men doe of these things they hold most deare. It is a booke, for the certainety of things, registred in God his booke: Psal. 139. accor­ding to the manner of men, who carefully put in Re­gister that whereof they would haue the record abide sure. For properly God hath no booke, but is his owne booke. It is copiously written, in that the inside of Fzech. 2. 10. the roll (for bookes must bee vnderstood, according to the manner of that time) not suffising to containe the whole; it is written also on the backe: and this shew­eth, besides the certainety of the matter, so carefully and amply recorded, the speciall prouidence of God in al the particular cases of his Saints, as, whose wandrings are counted, teares are registred, and haires are num­bred. It is sealed with seuen seales, to shew the ab­struse Isai 29. 11. secresie, as perfectly closed vp, which the number of seuen implyeth.

3 Now besides this condition of the matter in it selfe, the retired eminency thereof is declared also by the im­becility of all creatures to attaine thereto, proued by a most sure argument, euen experience, which is heere set out after the manner of men: in that all beeing by pub­like edict prouoked to the opening of the booke, all come short of it. Which first euent of imbecility of all Creatures, is more cleared by a second euent in the Apostle, who thereupon mourneth a sore mourning: Here then are to bee obserued, the Herauld, the tenor of the Proclamation, and the double euent aforesaid. The Herauld is a strong Angell, hauing a strong voice, such as becommeth the Herauld of a great King, for making all Creatures heare him. And euen herein is implyed an amplification of the imbecility of creatures, as which all are prouoked, and haue lawfull warning. The tenor of the Proclamation is, Who is worthy to open the booke, & loose the seuen Seales thereof? shewing, as a free essay offered to all, yet that to atchieue it, was required great [Page 23] worthinesse. The first euent, is the insufficiencie of all creatures, whereof, according to the ordinary maner of Scripture, is put a perfit enumeration, of those in heauen, in earth, and vnder the earth: neither Saint nor Angel being found worthy of this work. And their weaknes is amplified, in that al were so far from the worthines of ta­king and opening the booke, as none were able to looke vpon it. The iudgements of God are so great a depth. Vpon this first euent, followeth a second, in Iohn: who hauing beene called vp to heauen, to see such things as afterwards were to be fall the Church, hee is at the first, brought almost to despaire of seeing ought: whereup­on, in a holy, albeit infirme, affection (hauing forgot on whose breast hee had leaned) as zealous of the Church her good, and hartely sorry she should remaine depriued of so great benefit, hee mourneth, and mourneth much; an affection now rarely found in any. And certainely, so long as, for obtaining ought out of God his hand, for our comfort, wee looke to any creature, wee shall reape but mourning, till wee see him, who onely is worthy, to bring vs grace from the father.

4 The second great argument, of the dignity of this reuelation, is the worthy personage by whom it is reuea­led, to whom God gaue it Chap. 1. And of him are to bee obserued two things. First, his performing of that, wherein all creatures had succumbed; and secondly, the euent and effect following thereupon. In the performer, are first, Iohn his knowledge of him, and next, the fact performed. Iohn his knowledge, is first, by informati­on, and secondly, by sight. In the information, are the occasion, the informer, and what he informeth. The oc­casion, is Iohn his mourning, whereof the informer would comfort him. For it is most true, that as, holding our eies on creatures, we can reape but sorrow: so, till in conscience of our owne wants, and felt experience of the vanity of all refuge to any creature, wee learne to mourne and mourne much, we finde no solid ioy, either [Page 24] for peace of conscience, or light of reuelation. Our di­uels are not cast out but by praier and fasting. Daniel had then greatest reuelation, when he had bene in heauinesse Mat. 17. 21. Dan. 10. 1. three weekes of daies. The informer, is one of the elders. Now wee must consider, whereof, these twenty foure el­ders are the type, and, what personage Iohn heere bea­reth: which duly weighed, wee shall not maruell, how this sonne of thunder is informed, of one of the elders. Iohn, heere, is the type of one entring in heauen to know God his secrets. Now heauen and the twenty foure el­ders, are the type of God his true Church, as hath beene cleared. As then, the true Church is the pillar and stable seat of truth; so without it, is neither saluation, nor a­ny true knowledge: for God is knowne in Iuda. Hereby 1. Tim. 3. 15. then is signified, that all true knowledge of Christ, is in Psalm. 76. 1. his Church. The information hath, first, a dehortation from mourning: secondly, a designation of the singular personage: and thirdly, his prerogatiue to performe: the dehortation, as it is grounded on the comfort, hee was to shew him, so hath it this vse, that true light bring­eth euer true ioy. The designation of the person per­former, is by two titles. 1 That Lion of the Tribe of Iuda. 2 That root or syour of Dauid. In these are to be obserued, first the titles, and next, whence they are brought. He is a Lion, but with this note, that he is of Iuda. Satan is a Lion, and a roaring Lion, that Lion, whom Sampson rent, & out of whose mouth Dauid, pul­ling 1. Pet. 5. 8. Iudg. 14 6 1. Sam. 17. 35. Gen. 49. 9. Nom. 24. 9. his sheepe, killed him: but this Lion of Iuda, taketh the prey, and none is able to rescue it, whom, when he lyeth downe, who dare stirre him vp? Hee is the root or syour of Dauid, by Iuda and Dauid to shew the true Messias promised of their seed. These titles, are brought, the one from Genes. 49. the other from the 11. of Isaiah, the one from Moses, the other from the Prophets. They haue Moses and the Prophets, saith Abraham in Para­ble; thither Christ sendeth the Iewes, for true know­ledge of himselfe. So then, the elders informe, but out Luke 16. 29. Ioh. 5. 39. [Page 25] of Moses and the Prophets; to shew, that as, onely in the Church true knowledge is to bee had; so, no voice should, there, be heard, but of the Scriptures. Search the Scriptures, for they beare witnesse of mee. The third Ioh. 5. 39. point, whereof the elder informeth Iohn is the preroga­tiue, of this great personage to performe. And it is set downe in this one word, hee hath obtained to open the booke, &c. of which, more heereafter in the song. This farre knowledge Iohn getteth by information; the other degree of knowledge, is by sight: wherein, the ordina­ry degrees of true illumination, for stablishing of a soule in certainty of truth, heere, in great wisdome set downe, are carefully to be marked. The first is the information of the Church and authority thereof, as Augustine cal­leth it, Opportunum inquirendi exordium. In which re­spect, Libro de vtili­tate credendi. hee saith in another place, and in the person of one ignorant of Scripture, Ego Scriptur is non crederem, nisi me ecclesiae commo [...]eret authoritas. Yet, in this degree, al­beit Contra Epist. fu damenta­lem. cap. 5. of great moment, the soule resteth not, but hath, next, to aduert not onely what, but also whence the Church speaketh: neither in this yet canst thou acquiesce, till, besides both these degrees, God by his spirit open thine eies to see and behold: so as now, thou beleeuest, not onely for that the Church so saith; but because by her testimony, out of the word, God hath lightned thy minde to see and know, Non iam hominibus, sed ipso Deo i [...]trinsecus mentem nostram firmante atque illumi­nante, Ibidem cap. 14. as saith the same Augustine. In the sight then of this person priuiledged aboue all creatures, as Iohn seeth him, are first, his place and gesture in it, and next his de­scription. The place is betwixt the throne, and the foure beasts and twenty foure elders: his gesture is that hee stood. In both which is expressed, his administration be­twixt God and his Church, towards both [...]. His description is that he is a lambe, but of strange note. Hee is the lambe of God, which taketh a­way Iohn 1. 29. 1. Cor. 5. 7. the sinnes of the world, and our true passeouer. His [Page 26] notes are first, that he stood as though he were killed, not that so it was in apparance and not in truth, but this form Heb. 10. 14. of speech is put, to shew the continuall recent vertue of his death eternally effectuall before God, as whereby Heb. 9. 12. once for all hee hath purchased eternall redemption. His Zach. 3. 9. second note, are his seuen eyes, and seuen hornes, the seuen spirits of Iehouah, euen that full perfection of Psal. 45 7. wisdome and power wherewith hee is annointed aboue Iohn 3 34. his fellowes, hauing receiued the spirit without measure, to rule all things according to the high authority giuen him of the Father, of whom hee hath receiued all pow­er Mat. 28. 18. in heauen and earth: ab [...]dantly so instructed with all that serueth for perfect execution of his royall, priest­ly, and Propheticall offices. Thus is the knowledge which Iohn had of this personage, followeth his fact, which is, that hee went and tooke the booke out of the hand of him who sate vpon the throne, &c. for, as by him one­ly wee haue all blessing from the Father (whom none knoweth but the Sonne,) so particularly, this diuine re­uelation. Mat. 11. 27.

5 Thus is his fact and performance of that which no Creature was able to looke vpon. Followeth the euent ensuing hereon, in all which the dignity of this Reuela­tion appeareth clearely. And this euent is much diffe­rent from that, which, despaire of getting the book ope­ned, wrought in Iohn. For, now vpon cleare sight, and assurance of one taking the booke, and worthy to open the same, is raised an excellent ioyfull song of praise; wherein fall to bee marked, first the occasion. 2. The Singers. 3. The quality and tenor of the song. And 4. the order of singing: That they see the Lambe take the Booke, it occasioneth the song. The Singers are the 4. Beasts, the twenty foure Elders, the Angels: And last­ly, all Creatures. Of these, the foure beasts, and with, and following them, the twenty foure Elders, raise the song: the Angels in course succeed, and sing their part: then all Creatures. Lastly, these who raised the song, sing the [Page 27] last passage, and so close it. The quality and tenor will appeare through all, in the parts thereof. In the foure Beasts, and twenty foure Elders, who are Precantors, are noted; first, their disposing of themselues to sing. 2 the quality of their song, and 3. the tenor or substance of it. They dispose themselues by conuenient gesture, & by fitte instruments of praise. Their gesture is, falling downe, and that before the Lambe, as before they did before the throne; for hee is to bee honoured as the Father, and such is the Father his will, that who hono­reth the Father, they honour the Sonne also Their In­struments Iohn 5. 23. of praise are th [...] Harpes, golden Vialls full of odours, and voice ioyned therewith. Harps are known Instruments of praise through all the Psalmes. The O­dours are interpreted praiers of Saints, powred out of golden Vials, that is, faithfull and pure hearts: the speech is from the Leuiticall Ministery, wherein Incense was offered on the golden Altar, and had a typicall relation to our Christian sacrifices of prayer and thanks giuing, Psal. 141. 2 (which Dauid sought that they might bee directed be­fore God, as incense) the golden Vials of the Legall worship being types of faithfull and cleane hearts, for faith is more precious then gold, and our prayers are odors and smell sweetely through Christ, the golden Altar. 1. Pet. 1. 7 Now with both these the voice is ioyned, to shew all earnest endeuour to magnifie the gift of God in this be­nefite, euen with instrument, heart, and voice, as Dauid in the Psalmes often. For God will haue all, outward, Rom. 10. 9 10. and inward. Here is no ground for praier to Saints, de­parted; an Idolatrous errour fondly builded here on Scripture mistaken: and yet, euen in their sense, giuing thereto no warrant: for, giue, that here the Saints de­parted, were said to offer vp praises to God, as no doubt they doe alwaies; what reason is that for vs to pray to them? but, as I haue shewed, all this is of the Church Militant, here spoken. Thus they dispose themselues to sing. The quality of their song is, that it is a new [Page 28] song, which sort ordinarily is of most account, the de­struction of Sathan his workes, [...]estitution of all things, redemption of man is a new worke. Behold I make all Isai. 43 19. Chap 21. 5. 2. Cor. 5. 17. things new. In Christ Iesus wee must all become new Creatures: for old things are past away. These same, Chapter 4. did sing a song to him that sate on the throne: but it was the old song for the old worke of Creation: here is a new song, so much the more magnifically set forth and sung, as the worke of Redemption (that is the new work) in all degree of comparison passeth the old.

6 The tenor or substance of their song hath first, the praise of the Lambe his worth [...]nesse to take and open the booke, and next, the reason thereof. The praise, for the forme (whereby, in [...]maeb [...]an manner, they an­swere to the Proclamation of the strong Angell) is ex­ceeding delightfull; shewing now als triumphing ioy, as before, the sight of impotency in all creatures bred to [...]ohn a dumpish sorrow. For, where the Angell proclamed, Who is worthy to take the booke and loose the seuen Seales thereof? These, now in exulting ioy answer, Thou art worthy to take the Booke, and loose the seuen seales thereof. The reason of this the Lambe his worthi­nesse and merite is his slaughter, and the great effect & fruit thereof. Where, take heed, wee esteeme not, this to bee the reason of his worthinesse absolutely, but in relation onely to this fact, and all grace procured to his Church. For that we haue any accesse to God, or that any blessing is obtained to vs from God, it is through the slaughter of the Lambe, and merite thereof; & this is that prerogatiue which the Lambe hath: the third point which I shewed was to bee obserued in the Elder his information, in these words, Hee hath obtained, &c. And great reason is there, why his slaughter should bee of such merite For the onely begotten sonne of God di­ed; and none tooke his life from him, but hee willingly gaue it, as who had power to lay it downe, and take it a­gaine. Ioan 10. 18. The effect and fruit of his slaughter, is our Re­demption; [Page 29] which is amplified, first, by that which buy­ing implyeth: albeit not put here expresly, that is, our wretched state, from which hee redeemed vs: for Re­demption, of necessity, presumeth bondage, and mise­rable was our bondage. Secondly, to whom wee are redeemed, to God. Thirdly, by what price, neither gold nor siluer, nor any corruptible thing, no bloud of Goates or Bullockes, but by his owne, that is, God his 1 Pet 1. 18. Heb. 9. 12. bloud. Fourthly, is the large extension of his benefit, euen to all peoples, kindreds, tongues and nations; not as that of the Paschall Lambe in Egypt, to Israel onelie. Neither thus, for that all, of all peoples, &c find the fruit, but the elected of all, Therefore it is said, thou hast re­deemed vs out of all, &c. The fift and last point, amply­fying the effect of the slaughter, is to what condition & estate wee are redeemed: euen to be Kings and Priests, Chap. 1. 16. 1. Pet. 2. 9. to raigne euen here vpon earth, where we haue the king­dome of grace, vnder hope of that of glory. Now, by all these, consider if his slaughter be not of great worth, why hee onely should obtaine to take the booke, &c. and therefore, alone to haue the praise of it. In all this song and tenor of it, are diuers infallible Arguments, that these foure beasts bee no Angels, but Saints redee­med, as this whole type is euidently of the Church mi­litant, and not of any state in heauen.

7 Thus was the song of the foure beasts, and twenty foure Elders: the Angels in course sing the next part: in whom, are notable three things. Their place, their number, and their song. Their place is about the throne, beasts and elders, for two respects: one of protection, and defence, The Angels of the Lord pitch round about Psal 34. 8 them who feare him, as ministring Spirits for the good of the Elect. The other respect is, in the Church, and Heb 1. 14. by the Church, to behold and learne the manifold wis­dome of God, For, they desire to looke in these thinges: Eph. 3. 10. 1 Pet. 1. 12. And this is one maine point of the mysterie of godlines, that God in the flesh is seene of Angels. To whome the 1. Tim 3. 16 [Page 30] Church, for God his wonderfull dispensation, in, and towards her, is the clearest looking glasse of God his in­finite wisdome. Whereupon, that reason is brought by Paul for women their modest carriage in the church: For the Angels. This should much stirre vs to a care­full 5 Cor. 11. 10. beholding of that, whereby euen the Angels are made wise; and to a deepe consideration of our dignity, and care of our wayes, whom God hath made looking Glasses to the Angels. Their number, first is set downe indefinite, in the word many: Next in a definite, but huge number, to shew innumerable Angels, and God Psal. 68. 17. Dan. 7. 10. the onely Lord of hostes; all set for defence of his Church, for both their place and number; consider the story of Elisha and his seruant, In their Song is shewed 2. King 6. 17. their earnest affection to the Lambes praise, as which they sing with a loud voice. Next, is the Lambe his wor­thinesse to receiue all praise: whereof they giue him seuen points, as he hath seuen horns and eyes. First, pow­er, or authority: for hee hath all in heauen and earth. With authority are requisite riches. These hee hath, as who is abundantly rich towards all that beleeue, is the 2 Cor. 8. 9. Rom. 10. 12. Colos 1. 27. Chap. 3. 18. riches of God in vs, and onely hath gold tried by fire, to enrich the poore. Now authority and riches with­out wisdome, are but the weapons of mischiefe in the hands of a foole. But hee hath also all wisdome, & with wisdome strength: so as nothing is lacking to him, or can let him to performe what him pleaseth: therefore of all to bee honoured, in all things to haue the glory, & of all things to report the praise. Next to the Angels, all Creatures sing their part, of whom a perfect enume­ration is put, as verse 3. and in their song, they affirme what the Angels had sung before them. This they haue singular, that to the Lambe they ioyne him who sitteth on the throne; to shew that they are one, and their praise one. That singing of praise is attributed to vn­reasonable and insensible Creatures, it is the ordinarie frame of Scripture speech; to shew that all things, in their [Page 31] owne kind, praise God; and that not onely, for that the glory of God, Creator and Administrator of all, is in them set forth; but also, for that after a sort, they reioice for the redemption of the sonnes of God, hoping ther­by to bee freede from the vanity whereto they are sub­iect Rom. 8. 19. through the sin of man, and vnder which they groan together with vs. The last passage is sung by these who first raised the song, wherin as the angels ioined him who sitteth on the thro [...]e with the Lambe; so these, to shew the vnity, and that in praising both, they praise but that one eternall liuing God, they giue all praise to him who liueth for euermore. Now in this course and order of singing, wee haue to obserue, that as the ben [...]fite be­longeth first and properly to the beasts and elders, that is, the Church, so they beginne the song. The Angels who gather matter of praise out of beholding the church, succeed in singing. Hereupon all Creatures in their kind reioyce (for certainely this type hath a true relation,) the Church lastly closeth the song: to shew, that as from them it ought to be ginne, whereby all the rest may magnifie God; so the singing of the rest should serue the Church for a new vpstirring to insist in his praise. And truely it is a great shame, that all both An­gels and other Creatures should ioy at our good, and wee remaine senselesse: and that the very senslesse crea­tures should groane vnder the burden of our sinne, lon­ging for our full redemption, and wee bee nothing mo­ued. And a huge sinne is it, in place of raising the song of God his praise, and stirring all both Angels and o­ther Creatures to the same duty, when we marre all that heauenly melody grieue the good spirit of God, con­trist the Angels, who ioy at the conuersion of one sinner: and in place of gladnesse, make all both senselesse and s [...]ikelesse Creatures to groane for griefe of ingratitude.

THe generall introduction was in the two preceding Chapters: hence is the story of speciall euents, prophetically foretold, and that, by proponing the same vnder goodly and conuenient types: of all which, as they are closed vp from the knowledge of all creatures, the sealed book, in the right hand of God was the type: like as the reue­lation of them to vs is, by opening of the seales, expres­sed. Now then, all beeing comprehended vnder seuen seales, sixe of them are opened in this Chapt. and the e­uents accordingly shewed. The seuenth, holdeth to the end of the propheticall narration: begetting first, seuen trumpets, the last of which, begetteth seuen vials of the last wrath. Thus the course of the prophesie is heauenly and cleere: all beeing, [...]o comprehended vnder seuen seales, as the first sixe containe the beginnings of sor­rowes: the seuenth bringeth foorth the succeeding hea­uier euils in the trumpets, in sixe of which, the second dangerous mischiefe, in the degrees thereof, is shewed. The seuenth, hath the third and last wrath, powred out of seuen vials, to finall destruction. All which euils are against the world and worldly sort, in vengeance of the Gospell and true Church, persecuted and contemned by them: till, by finall destruction of all enemies and trou­bles, she be beautified with fulnesse of grace here, to the attent expectation of glory hereafter.

2 The sixe seales opened in this Chapt. afford sixe types of the ensuing euils: to all which, this is common, that the lambe openeth, and, that to each proceeding type, is ioyned a speech, giuing the signification. To the first foure, is common, first, that their types are horses and riders; and next, that to each of them is adioyned a [Page 33] wakening voice of one of the foure beasts, to stirre to attendance and perception, as of things, whereof, albe­it many felt the smart, yet none could discerne the rea­son, but the valiant, patient, wittie, and sharp-sighted, and such as by them were wakened to perceiue. Horses (whereby not vnlike euents are in Zacharie expressed) as swift, fierce, and couragious beasts, shew the celerity and the irresistable inuasion of these iudgements. The rider, guiding the horse, and receiuing power to worke, sheweth God his prouidence, directing and ruling all these euents. What in each type, is singular, the particu­lars will shew.

3 The first seale opened, bringeth out a white horse and his rider armed with a bowe, and adorned with a crowne. To the beholding whereof, the first of the foure beasts warneth. Whose Lions face, as it sheweth cou­rage, so his voice like thunder, sheweth powerfull prea­ching: such as were the ministers of the Gospell in this time, abashed with no feare. The speech giuing the sig­nification, is, that Hee went out conquering and that hee might ouercome. White coloure, besides that it is the note of gladnesse, truth, and simple purenesse, both in Scripture and heathen speech: it is also, a note of tri­umphe. And ordinarily, triumphing Captaines rode vp­on, or had their triumphing Chariots drawen by white horses. The bow, is a weapon smiting swiftly, and hit­ting both neere and farre off. The crowne giuen him, sheweth vndoubted preuailing, for victors are crowned. The type, thus we see, accordeth fully to the speech vt­tered of it. This is the type of the power of the Gospell preached, whereby Christ subdueth all to his obedience, as riding on the word of truth and meeknesse of righteous­nesse, Psalm. 45. 4. 5 his right hand teaching him terrible things: hauing arrowes sharpe to pierce the hearts of the King his enemies, whereby peoples fall vnder him. This rider triumpheth alwaies, both in them who are saued, and in them who perish. These arrowes kill all, but differently. Some [Page 34] are slaine to liue, and beeing killed, are cured, who will be cured and heare his voice, while it is to day. Others are killed to vtter destruction, in whose refractary soules, is shot in the seale of their iust condemnation, and of Christ his terrour, vers. 15. 16 17. For this is a strong ar­cher, not like those of Ephraim, who being taught to han­dle the bow, gaue backe in the day of battell: but euen the true Ioseph, the feeder of Israel, who, though the archers Psalm. 78. 9 shot at him and grieued him, yet his bowe abode strong, Gen. 49. 23. through the mighty God of Iacob, and the stone of Israel. This occasioneth, but improperly, the subsequent euils: and beeing in it selfe, the first of all blessings, becom­meth to the world (madly reiecting, and foolishly im­pugning, that which must conquer and ouercome) the first of plagues, and cause of all miserie and destru­ction.

4 To the perception of the second type, vpon ope­ning of the second seale, the second beast like the bul­locke, giueth warning: while the patient sufferers, and who, as calues, yeeld themselues to be sacrificed for the Gospell; both themselues see, and stirre others to per­ceiue, in this second type, a iust recompence, on the world, for their bloud shed inhumanly. The type is a red horse, with a rider, to whom is giuen a great sword. A fit type for expressing, both in colour and kind of wea­pon, that, which the speech, ioyned for explication, shew­eth: that, to him was giuen power to take peace from the earth. This is the type of bloudy warres, a iust punish­ment of the Gospell persecuted. That who embrace not the word of peace from God, bee embrued in bloud-shed. I came not to send peace but the sword, saith our Mat. 10. 34. Sauiour.

5 At the opening of the third seale, the third beast warneth to behold a iudgement, albeit terrible, yet, which none but the wi [...]e-hearted, should vnderstand, that for contempt of the Gospell it was inflicted: others feeling it, but mistaking the cause. The type, is a blacke [Page 35] horse, with a rider, hauing a ballance. The opening speech, hath this, singular, that it is vttered by a voice from the midst of the foure beasts, euen the voice of the Lambe, who standeth amidst the throne, beasts, and el­ders: Chap. 5. 6. to shew, that by his direction, all these euents are directed and ruled, who hath the seuen hornes and seuen eies the spirits of Iehouah sent thorow all the earth. This is the type of famine, fitly expressed by a blacke horse, a dolefull colour. And what more lamentable case can fall, then that a mother should eate the fruit of her owne wombe, euen her children of a span long? Famine, maketh Lam 2. 20. Lam. 4. 7. such as were purer then snow, whiter then milke, more rud­dy then the red pretious stones, and like the polished Saphirs, to haue visages blacker then coales. To this horse and ri­der, is attributed a ballance, to designe exceeding great scarsity, when according to the curse of the law, men shall Leuit. 26. 26. Ezek. 4. 16. eat their bread by waight. Agreeably whereto, the voice denounceth strange scarcity; but with a caution of not hurting wine and oile: so as the want, should be of wheat and barly, the ordinary repast of all men, and which might worse be wanted then wine and oile, which serue for the great and dainty sort, and are spent commonly, more for superfluity then naturall necessity. Heere then, is a grieuous famine, when the most necessary things for fustenance are abstracted. The degree of scarsity is shew­ed, in that a measure of wheat should giue a penny, and three measures of barly a penny, three of barly counter­uailing one of wheat: the Roman penny beeing in value neere our teston or tenne pennies sterling: and the mea­sure Chaenix, beeing of all measures the sharpest, as which was the ordinary stint of a bondslaue his daies allow­ance, out of which, at most, foure bread could bee baked.

6 To the perception of the fourth type, vpon ope­ning the fourth seale, the fourth beast warneth, like a fly­ing Eagle: to shew, that albeit God, now, vpon conti­nuance in rebellion and contempt of his former iudge­ments [Page 36] bringeth on heauier: yet the induration of mens hearts should bee such, as none should bee able to per­ceiue God his working, but such as rising aboue the earth with sharpe sight looked on his dealing. The type is a pale horse, a deadlie colour, and well fitting such a Rider as death, and who is accordingly accompanied, e­uen with the graue, to expresse great mortality; where­to, the commission is large ouer the fourth part of the earth, the executors many; in respect that the iudge­ment chiefly here meaned (pestilence) which common­ly followeth vpon famin, as famin vpon war, commeth seldom out single, but accompanied with the former, both sword and famine, and moreouer with noysome beasts, God his foure great plagues, to shew here a heape of all iudgements iointly on the world for their indu­ration. Ezech. 14. 21.

7 That to the perception of the two types following, none of the foure beasts giueth warning, it is because the fift type it selfe speaketh, and the sixt bringeth so sensible a iudgement for greatnesse and strangenesse, as all, how endured soeuer, are compelled in it, to see & acknowledge the day of the Lambe his wrath: so in it Christ his dealing speaketh for it selfe, and these who made the soules of Martyrs cry in the fift type, in the sixt againe, by iust recompence, are made to cry in their course, and that iustly, to the confusion of such as would rather heare the beasts crying, at God his first and gentler strokes, than regard the pittifull cry of the slaine soules. The fift type then vpon opening of the fift Seale, are the soules of Martyrs, lying vnder the Al­tar, crying, receiuing answere, and White robes. The speech opening the scope of the type, is the tenor of their cry, and answere made thereto. Then to come by the right sense of this type; wee must weigh the soules their demand, and answere made vnto them. In the demand consider, first, who cry; secondly, the place at­tributed to them: and thirdly, their demand or petiti­on. [Page 37] The Cryers, are the soules of these who were slaine for the word of God; as to which they gaue testimony, & held that testimony; for it is the cause that maketh the Martyr; and hee that perseuereth shall bee saued. Their place is, that they lie vnder the Altar, by frame of speech from the Legal worship, wherein no sacrifice was law­full or accepted but at the Altar: at the foot whereof, round about which, and vpon which, the bloud and offering in diuers respects were powred, sprinckled, and offered. For it is the Altar that sanctifieth the offering. From thence hither a typicall speech is borrowed, to shew, that all our obedience and sacrifices of praise yea the offering of our liues and bloud for the honour of God and testimony of his truth, is onely accepted in Christ, who is our Altar, and sanctifyer of all our oblati­ons. For properly, neither, soules lye nor cry, nor haue robes: so as the Romans grosenesse, who hereupon build their superstitious laying of Saints Reliques vnder Altars, is not onely ridiculous, in that vpon things ty­pically spoken, they build Arguments of existence in propriety; but also impious and idolatrous. In their demand, is first their affection or disposition, in that they cry, and with a loud voice: and next, the substance of their demand. How long Lord, &c. This their demand is strengthned with an Argument from the Na­ture of God, who is holy and true; whereto it see­med very agreeable that speedy vengeance should bee taken vpon men of the earth for shedding their bloud so cruellie and aboundantly. Now this cry is not here at­tributed to the soules for any such affection in them, who are farre from that, as resting from their labours, & free of all perturbation: but by this frame of speech, to shew, that notwithstanding all God his preceeding iudgements against the world for cruelty against his Saints: yet now it had come to such a height therein, as it might well seeme that no longer it could stand with God his iustice, to delay the finall ouerthrow of that [Page 38] [...] [Page 39] [...] [Page 38] bloody state, by which the Martyrs suffered: whose bloud now seemed to cry for no lesse, and to cry loude; as crying is attributed to the bloud of Abell, as the cry of Sodome is said to haue come vp before God, and as the Gen. 4. 10 & 18. 20. &c. earth is said to cry out of violence.

8 Thus was their demand. The answere hath in it a two-fold consolation against the reiourning of the sought vengeance. First, by word, and next by signe. The first hath two arguments of comfort, one, that the delayed punishment of their persecutors should bee but a space. For the hope of the righteous shall not perish for euer. And the iudgement of the wicked sleepeth not. The second is, the reason of the delay, the perfecting of the number of their Brethren in the same honour of suffering: whereby, as the guiltinesse, so the iudgement of the enemies behooued to grow. Thus a great bene­fite it is to die for Christ, and foolish is the world, in troubling the Church, but hastening on so their owne destruction: from which it hath no respite, but till the Saints bee fulfilled, as had Sodome till Lot was in surety. The other consolation, by signe, sheweth a present be­nefite giuen to the Church, the more patiently to attend the reuenge of their bloud on the world. The signe, is long white robes, which in Scripture haue a triple con­sideration: First, they are the note of our State towards God: in which consideration Christ and his righteous­nesse, put on by faith, is our white garment. The second is our condition towards men, where our inherent righ­teousnesse, through Christ dwelling in vs, and making vs to shine as lights in the middest of a froward gene­ration, to the conuiction of gain-sayers, is our White robe; God bringing forth our righteousnesse as the light, and our innocency as the noone day. The third respect, is to our selues, in which, our garment of glory, in heauen is vnderstood. Of these three, in this place. The second is meaned, as a most necessary consolation to the Saints of that time, who were not onely murthe­red [Page 39] in heapes, but also traduced with horrible calumnies, to eclipse the glory of their sufferings: whose innocen­cy, God now would bring to light, euen in the conscien­ces and confession of those who had persecuted them, to the great glory of their sufferings, and high account of Christianity, which had beene so farre abhorred. In summe, the euent signified by this fifth type, is, that not­withstanding the former iudgements of sword, famine, and pestilence, seuerally & iointly executed against the world, for resisting the victory of the white horse, and his Rider, whereby they ought beene terrified; yet the furie of the enemies should still increase, and that to such degree of crueltie, as in God his iustice required their speedy and finall destruction, which neuerthelesse should bee delayed for a time, but so, as the rage of persecution being mitigated, the Church should become of great account euen before men. Therefore, in this fifth Seale, is put the cry of Soules against cruelty, not that here it beganne, but for the hight whereto the ene­mies were come now therein; as also a reason of God his patience in such measure of wrong, was needfull. And further, hearts are hereby wakened to see the equi­ty of the great plague in the sixt Seale, when God in a great degree performeth the promised vengeance, albe­it then fully it shall bee executed, when vpon powring out of the seuenth Viall, they shall bee absolutely de­stroyed who destroyed the earth, and the kingdomes of the world shall become our Lords: the rest of Saints be­ing slaine by the beast, euen the rest of the womans seed, Chap. 12. 17. and 13. 7. and 14. 12.

9 The sixth type, vpon opening of the sixt Seale, [...] a great Earthquake, the darkning of the sunne and moon, the fall of starres, the departing of heauen, and remo­uing of mountaines and Ilands from their places, the speech opening the signification, is the Kings of the earth, great men, rich men, chiefe Captaines, & mighty men, bond-men and free-men, should haue such commo­tion [Page 40] and alteration of state, carrying such imprinted sense and cleare sight of Christ his wrath and vengeance, as they should bee filled with desperate terrour: so sore a iudgement comming on them, as in a sort, the state of the world should bee ouerturned; these, who were as the Sunne, Moone, and Stars for glistering shew in their Kingdomes, wealthes, honours, commandements, and great roomes, being darkened, and falling from their places, all their glory and honour (compared to Hea­uen) euanishing as a scrole rolled vp: such as seemed most closely hedged about, as Ilands being driuen from their places, and who appeared to bee setled as moun­taines, yet remouing. Which plague should bee so much the more grieuous, as no condition of men (bond or free) should escape it: all feeling such desperate ter­ror and sorrow, as felt these, Isai 2. as had the Israelites at the destruction of Samaria, Ose 10. and as Christ fore­told should betake the Iewes at the destruction of Ieru­salem, Luke 21. Neither is this type to be drawne to a­ny other, or extended to any further sense. To take it of the last consummation is ridiculous ignorance, the se­uenth Seale as yet not opened, and yeelding more then foure times as much story, both for time, and euents in time, as all these six preceeding, and to extend it to the decay of the visible Church, is impertinent, as which mat­ter is handled properly in the seuenth seale, and six trum­pets thereof. For albeit, that in this Prophesie, both before, and hereafter, starres be put for Pastors of Chur­ches, and the eclipsing of Sunne and starres for darke­ning of spirituall light, and fall of starres, for falling of Pastors from the truth: yet here, where that matter is not handled, and where the holy Ghost so plainely ioy­neth the interpretation, wee ought not iumble so di­stinct matters: and the frequent vse of these same Alle­gories, in the Prophets, for euents of this same kind might haue taught so much, Isai 13. verse 10. 11. 12. 13. 14. and 14. 12. and 24. 19. 20. 21. [Page 41] 23. and 34. 40. Ezechiel 32. 7. 8. Ioel 2. 30. 31.

10 Now, for right accommodation of Story to these Seales, wee must flie two extremities, wherein many In­terpreters falling, breed to themselues great difficulties, and darken cleare matter. The first, is of these, who ty­ing themselues to more strait rules of interpretation thē the holy Spirite hath laid to them, will needes haue these seuen Seales, as also the Trumpets and Vials to bee so many knots or periods of time exactlie cutted, within which, the accommodation of each is to bee sought; whereas they are no knots of time, but types of distinct matters; and the whole matter comprehended in seuen Seales (whereof, the seuenth affording the trumpets & vials, hath the matter of foure times alse much time, as all the former sixe) sheweth the weakenesse of this con­iecture; yea, the effects of them are seene clearely, to bee often of one time, the former holding out long af­ter the beginning of the next. The other extremity, is of these, who well perceiuing the absurdity of the first, neglect in the accommodation, all consideration of di­stinct time; so iumbling Seales, Trumpets and Vials, to the confusion of all order, and light of Story, which in this Prophesie is most orderly set downe, with special relation to distinct euents. Then let vs hold this rule, that these sixe Seales haue the story of the first sorrowes, as Christ calleth them, Mathew 24. 8. as the seuenth Seale hath both the second sorrowes in the sixe Trum­pets, and the last wrath in the seuenth, by seuen Vials. Thus farre then wee haue to respect time in accommo­dation of these Seales, that albeit they shew such ordi­nary iudgements, whereby God at all time hath puni­shed, and will punish the contempt of his grace; yet here they haue a speciall relation to the first time from the writing of this Prophesie, to the ouerturning of the state of the Roman Empire, so far forth as might make way to the succeeding more dangerous euill in the se­uenth [Page 42] Seale, and sixe Trumpets thereof. Now as these beginnings of Sorrowes (so called, and of Christ him­selfe recorded in the same order which here is set down) fell out in diuers places, Mathew 24. 7. 8. So also in di­uers times of that first time: now and then here & there, yet alwayes in this order, that first the white horse go­eth out: after, the Sword, Famine, Pestilence, and noi­some beasts (God his foure great plagues, Ezech. 14. 21) sometimes seuerally, sometimes ioyntly, as God saw it expedient, fitting his iudgements to the growth of in­duration against that persecuting estate, till at length all the glory and face, almost of that wicked Empire was ouerturned. And these are the proper euils of that first time, for that albeit in succeding ages, God hath inflicted them on the world, yet neither in such degree as then, neither for any degree thereof vpon the world thereaf­ter, come they in account, in respect of heauier woes thē they.

11 How the preaching of the Gospell went forth, conquering to ouercome maugre all opponents, be­sides the successe preceding this Reuelation, it had after Domitian, who now letted it with all his might, a great propagation, as in story is cleare, and whensoeuer by persecutors it was crossed, immediately the red horse and his great sword, in God his iustice, commeth forth, in bloudy warres, partly with forrainers, but most tra­gically of the Caesars amongst themselues, whereof the Stories are knowne, and too long here to bee re­peated.

12 Now famine ordinarily euer accompanieth or en­sueth hard vpon Warres, but these times had as strange bloudshed, so vncou [...]h examples of scarsity, which the godly who were men, (for that is all the man, Eccles. 12 13.) [...]oted to bee in punishment of the Gospell reiected, See Tertullian in his Apology, and to Scapula, and Cypri­an contra Demetrian.

13 As induration grew and cruelty against the Gos­pell, [Page 43] how God sent out all his foure great plagues on these persecutors: consider the tragicall time of An­toninus surnamed the philosopher, a most bloudy perse­cutor, and the record thereof in story, Ab Armis nus­quam quies erat, perque omnem Orientem Illiricum, Ita­liam, Galliamque bella feruebant: terra motus non fine interitu ciuitatum, inundationes fluminuns, lues crebrae, locustarum Species agris infestae: prorsus vt nihil prope quo summis angoribus anteri mortales soleant dici se [...] cogi­tariqueat, quod Antoni [...] imperante non seuierit. The times of Gallus and Volusianus were more miserable, and yet more, that of Ʋalerianus and Galienus: but most of all that of Maxentius Maximinus, and Licinius: all these foure plagues raging mightily, their Stories, will make any Reader agast, and comparing therewith these prae­dictions, to wonder at God his both wisdome and iu­stice.

14 Now all these plagues working no amendment, but stirring them to further rage against christians, whom they tooke to bee causers of all these euils, the fiercenes of persecution was more intended. Dioclesian set him­selfe to roote out Christianity: his Collegue Her [...]uleus no lesse bloudy. Hereupon a great and loud cry of mar­tyred soules ascendeth, which till the appointed time of full vengeance obtaine long white robes. Thus God in some degree had comforted them before, by imprinting his terror in the hearts of cruellest persecutors. The E­dict of Traia [...] spake for them when he was forced to put forth, that no Inquisition should bee made for Christi­ans, much more the Edicts of Adrian, and Antonius Pi­us, who vnder paine of death commanded, that none should bee delated for Christianitie, except guiltie of some other crime. Antonine the Philosopher, whom no Apologie could mitigate, yet in the Marcoman wars is conuinced of Christ his power: when in confession that hee and his Army were saued at the prayers of Christi­ans, hee called that Legion Fulminatrix, the terrors af­frighting [Page 44] so, Dioclesian and Maximianus; as, wearie of Massacring Christians, being ouercome by their constant sufferings, they bequeth their states, and seeke secret cor­ners wherein to hide themselues: what was it else but a quiet confession of Christians innocency? Maximinus at his tragicall end, setting himselfe to blasp [...]eme Christ, yet is forced to confesse him, and to acknowledge him­selfe iustly punished for persecuting the Saints. Licinius is faine to connterfet Christianity. But then it was, that the soules got the long white robes, when Constan­tinus embracing Christianity, by publike edicts, Christi­an Religion is approued and established, and heathen worship abrogated: The Church so becomming glori­ous, and of high account: and all former horrible accu­sations, now seene and knowne to the world, to bee lies. At this point of time Satan is bound a thousand yeeres, seats are set vp, and they sit on them, Chapter 20 The commemoration of Martyres was alwaies honourable a­mongst Christians, and laudably of them, vsed at first (howbeit it turned afterward to foule Idolatry) but that the heads of that same bloody state, should submitte themselues to Christ his name, and the Church thereup­on to haue so goodly, free, and peaceable state as wee see ensued: that was indeed, to receiue long white robes.

15 The promised vengeance yet behoued to come vpon that bloody Empire, whi [...] in the sixth seale, com­meth in a high degree, when the whole state thereof is shaken, and in a manner, defaced by the Gothes and other barbarous nations, whose names had beene till then, not heard of: who (occupying the fairest and goodliest Pro­uinces of the Empire, erecting new kingdomes and states, and changing the names of countries, euery part, almost, receiuing new inhabitants) altered, as it were, the face of the world, and eclipsed the glory of that pompous and bloody Empire. And this, out of all doubt, is meaned by the sixt seale: and is that deadly wound which the beast getteth in his sixth head, which wound beeing afterward [Page 45] cured, that state, in the cured head, continueth the enemy and murtherer of Saints (the rest of the brethren) albeit in an other sort, till, for the full, finall, and recurelesse ouer­throw thereof, we expect a greater earthquake then this, or any since the beginning of the world, by powring out the seuenth V all of the last wrath. That, some enterpret this seale of these sturres, whereby the heathen persecuters were deiected, about Constantines time; who preuailing against them ma [...]e, at it were, a new face of an Empire, by abrogating heathenisme: it hath no conuenient analogy with this type, and lesse cleare accommodation to the sig­nification, heere set downe by the spirit. The slaughter and deiection of diuers Emperours from their states, so long as, in the succeeders, the Empire retained the lustre and strength, (as, in Constantine, it was more confirmed and enlarged) was no such vncouth or strange thing in that state, (which was but a very stage of Tragedies) as that in such speeches, as the spirit vseth in this type, it should haue beene expressed. It is true, that the coin­cident case of Christianity established, and heathenisme abrogated, was a great and vncouth thing: but which, in all mens confession, cannot, by these speeches of darke­ning the sunne and fall of starres, &c. bee signified. For that aduancement of Christianty, was in the fifth seale by long white robes expressed: whereby the soules were the more patiently to attend the vengeance promised, which is heere in a great measure, but then, fully shal be executed when the rest of the brethren, euen the rest of the womans Chap. 12. 17. & 13. 7. & 14. 12. Chap. 11. 17. 18. & 19. 6. seed, against whom the Dragon maketh warre by the Vi­car of his throne, being slain [...], the kingdomes of the world shall become our Lords: and all, both first and last dead, shall be iudged and aduenged, by the finall ouerthrow of that bloody state; which, first and last, is the murtherer of Saints. Which now, in this sixth seale, receiueth a dead­lie Chap. 13. wound, but hauing it cured againe, in the eighth head (therefore called one of the seuen) recouereth glory and Chap. 17. worship of nations, and holdeth on the aduersary still; till [Page 46] out of the tabernacle of testimonie open in heauen, at the Chap. 15. seuenth trumpet, seuen ministers of the last wrath come a­gainst it: whereof, the last bringeth a greater earthquake Chap. 16. then this, to vtter destruction of that state for euer.

That which hath ledde exceeding learned men in this errour of accommodation, both heere and in other parts of this Prophecie, is that wrong conceiued ground, where­of I spake before, that these seales and trumpets are secti­ons of time; and, finding, that at the opening of the se­uenth seale, such effects ensue, as are anterior in time to this fall of the Westerne, and great weakening of the Easterne Empire, they drawe backe the accommodation. But, as the euils of the sixe seales, which from Christ his owne words, I called the beginnings of sorrowes, being taken whole and together, are anteriour, both in conside­ration and in time, to the euill of the seuenth seale and sixe trumpets thereof: (as whereby are shewed the iudgements of God against the open rage of the Dragon in his mini­sters, the Roman Emperours, by all the degrees thereof, till induration, at length bringeth this ruine) and as the the second great euill, of the seuenth seale and sixe trom­pets thereof, taken whole, according to that height of mischiefe whereto it grew, is posterior, both in conside­ration and time, to the former: so in comparing parts, the second in some first degrees of her grouth, is before the full end of the first. Heere is the deceit, that men thinke the effects of the sixe seales must haue a full end, before the opening of the seuenth, vpon their forelaid preiudice. For, euen in the time of Satan his first open rage, he was busie hatching the second euill, the mysterie of iniquity working, euen then; albeit before it could be reueled, or come to any great height, that which with-held, behoued to bee taken out of the way: the sixt head behoued to be wounded deadly, and the seuenth, rising by the wound, euanish in a short space: that the eighth, by 2. Thes. 2. cure of that deadly wound (the beast which was, and is not and yet is (might bewhich all the world, and perish in the Chap. 17. [Page 47] cup of the last wrath. So that Areth as saith fitly, that this sixth seale maketh way to the Antichrist: who, though he was before this well farre aduanced, yet the holy Ghost deliuereth his who [...]e grouth in the seuenth seale: thus distinguishing diuers cases, and not preciselie cut­ting times. And the next Chapter, containing summarily the whole story of the seuenth seale (before it bee opened for particular explication) sheweth, that as that mischiefe was in some degrees working on, in time of the sixt seale: so, this Prophecie is penned for clearing of matter, and not for calculation of times. Albeit each euill (considered in the height thereof, and taken whole and together) is deliuered according to their order in time.

16 The summe then of all this Chapter is, that the Gospell, going forth in power, should by Satan, stirring the Empire of Rome against it, so bee resisted; as God in his iustice should punish that state, with sending bloody both intestine and forraigne warres, strange famines, and grieuous pestilences, seuerally and iointly, and all his or­dinary plagues. Notwithstanding which, they should stil so grow in cruelty against the professors of the Gospell, as in God his iustice, required no lesse then full and finall vengeance: the patience of Saints being extreamly pro­ued. Which vengeance, in respect, that for good con­siderations, in God his wise administration, (specially, for fulfilling the sufferings of Saints, and therein the cup of the enemies iniquity) it was to bee for a space, delaied: left the Saints thereupon should be tempted aboue mea­sure, God gaue them in that time, great relaxation from persecution, and high account before men. And soone af­ter (in such degree, as in the time, might witnesse his wrath euen to the consciences of the aduersaries, indured against all the former iudgements) hee powreth a great measure of indignation vpon that bloody sta [...]e, giuing it so, a deadly wound.

THe sixeseales opened, exhibited the par­ticular types of the first sorrowes. The seuenth, is to bring foorth so huge an euill, as the heart of Iohn, and all hearers and readers, were to bee strengthened against the horror thereof. Herefore it is, that before the seale be opened, to the manifestati­on of so many degrees of a detestable mischiefe, in this Chapter a summary view is giuen, of the rest of this Pro­phesie; in a generall type of the euill arising, of the pro­uident care of Christ to preserue to himselfe a Church, vnder and in the midst thereof: the victory of the Church ouer this euill, and her gracefull state thereupon. Thus, not onely, by a timous praeception of deliuerance, from so dangerous a case, fortifying hearts, which otherwaies, at long and particular explication thereof, without this praemunition, might haue fainted: but also, by this order of handling, in proponing these things before the ope­ning of the seuenth seale, (whereof they are the proper euents) implying, not obscurely, that this second great euill, was, euen in time of the former sorrowes, great­ly aduanced.

2 The mischiefe, is shewed in foure ministers of in­dignation: by their number, place, and action; porten­ding plainely, that euill which at more length and par­ticularly, in the sixe trumpets is exponed. Against which inconuenience vpon the world, how Christ entertaineth his Church, during the time of the euill, is declared to the 9. verse: From thence to the end of the Chapt. is first, the Church her victory, (at length in the seuenth trum­pet, and seuen vials thereof declared) and next, her gracefull state thereupon; which is amplie in the 21. and 22. Chap. inlarged: heere, both summarily proponed.

[Page 49] 3 The number, of these ministers of indignation, is foure: for the foure corners of the earth. See Chapt. 4. their place, the foure corners of the earth: to shew an euill, which in the height of it, should ouergoe all: as is cleere in the fifth trumpet and end of the 13. Chapter. Their action, is to hold the forue windes, &c. Windes when they are tempestuous, are noysome, but blowing temperately and mildly, they bring a sweet influence of fertility to the earth, and of purification both to sea and aire. We liue by emitting and indrawing of breath: and without wind, all things would putrifie. Hence in Scrip­ture to signifie the influence of spirituall graces, spee­ches are borrowed: Ioh. 3. Act. 2. Cant. 4. Arise ô South and come ô North, blow on my garden, &c. See Ezech. 37. 9. whence most cleerely, this speech is in this sense. The with-holding then of windes, signifieth the restraint of spirituall life and grace. The earth, sea, and trees, are also typicall, as is euident in the fifth trumpet, Chapt. 9. where the maine point of this foreshewed euill, taking exec [...]tion, the ministers thereof are interdicted, hurting of these trees who had the seale of God on their fore-heads. This frame of speech, is also from the practise of enemies in extreme destructions. As of Israel, Iuda, and Edom, against Moab. Marring euery good field, stopping euery fountaine of water, and felling euery good tree, 2. King. 3. 19. Destroying so, the fields wherein, the moy­sture whereby, and the things themselues, which in fields and by moysture doe grow. The ea [...]th then, is the place of the visible Church, wherein are trees good and bad, some bearing fruit, some but leaues: but, as heere it is hurt by this plague, it signifieth onely the earthly ones, who are in it, but not of it: for the sealed ones are not of Chap. 12. [...]2. the earth, but, albeit in the earth, yet the citizens of hea­uen. The Sea, is the common worship, wherein men are ioyned, pure or impure, as it falleth, through the loth­somenesse or deadlinesse of the waters, making accor­dingly Ezech. 47. Psalm. 1. the trees which grow thereby, good or bad. Trees [Page 50] are men: of whom, such as are planted in the courts of God, are alwaies fresh and flourishing; like these of para­dise. Psal. 92. 13. & 52. 8. Christians, good and bad, are in Scripture, so or­dinarily called trees, as it were a vaine thing to heape testimonies. This euill then, was to ouergoe the whole visible Church, doctrine, worshippe, and professours therein.

4 Against this danger, the care of Christ is shewed, ordering the state of his elected ones, by imprinting on them such a marke, with the seale of God, as thereby, they should escape the euill. Herein, come to be obser­ued, the person actor, and the number sealed. The per­son is of great note, as being an Angel, but of singular quality, euen the Angel of the couenant. This is cleare, by his notes, and by his action. His notes are two. His comming vp from the East: and hauing the seale of God. In the first, are notable, the quarter whence he commeth, the East: and that he ascendeth therefrom. He commeth from the East, not onely, as our day starre and Sunne of righteousnesse, by frame of speech from naturall lights, which all arise from the East (and heere, conuenientlie, sheweth him to bee the light and life of his sealed ones, when spirituall darkenesse should possesse all) but this hath also a speciall allusion to the last Chapters of Eze­chiel: wherein, the goodly state of the Church, vnder the Gospell, being described vnder legall types, not on­ly is the glory of the God of Israel, seene enter into the Temple by way of the East, and the forefront of the house noted to be towards the East, and the land so diuided a­mongst the Tribes, as one end of each portion should reach to the East: but also, at the east doore of the inner court of the Temple (so situated, as, to each doore thereof, men behooued ascend by degrees, as this Angel ascendeth from the East) none were permitted to enter or come foorth but the Prince. All, both Prince and peo­ple, worshipped before that doore, but the Prince onely went in and out thereat. Neither might the people come [Page 51] in the Temple at all to worship, but when the Prince was in the midst of them: they came in together and went out together, yet at the East doore, none but hee. And out of the East doore came the waters, which did grow to a Sea. All, no doubt, to shew; that no light ought to come in God his house, but the Prince his light; nei­ther any Doctrine flow from the Temple but his; who onely entreth and commeth foorth at the East doore: in his light, all must walke, and worship; and therefore, no entry but when hee entreth, no worship but when hee is present, as in whom and for whom, onely it is accepted, and from whom onely wee are to take the rule thereof. His light riseth on all his owne children, hauing all their portions reaching to the East. That this Angel then, commeth from the East, it sheweth him to be the Prince: that he ascendeth, it noteth his cōming to be into his tem­ple, to bee life and light to his sealed ones, in the midst of this darknesse: euen that lambe vpon Mount Sion, in the midst of those 144000. Chap. 14. when all the earth followed the beast, Chapt. 13. Consider well, for this state of Christ his Church, and his manner of pre­sence in it, the 11. Chapt. His second note is, that hee hath the Seale of the liuing God. This seale, he hath essen­tially, as he is the Image of the inuisible God; and ingra­ued Col. 1. 15. Heb. 1. 3. Iohn 5. 26. character of the Father his person: hauing life in him­selfe, as the Father hath life in himselfe. And he hath this seale, to seale others therewith: giuing life to whom he Iohn 5. 21. Ioh. 6. 27. will, as the Father quickneth whom he will: for him hath the Father sealed. All faithfull, haue this seale; that is, are sealed therewith. But to haue it in this degree, as therewith to be the sealer of God his Saints, it is aboue the dignity of all creatures. Hee onely is the Master of God his great Seale, sealing all God his children, with Ephes. 1. 13. 2. Tim. 2. 19. the holy Spirit of promise. The foundation of God abi­aeth sure, and hath this seale, the Lord knoweth wh are his. And this also he sealeth vp in vs, by his spirit of san­ctification; so, as, who call on the name of the Lord, de­part [Page 52] from iniquity. Hauing this Seale, wee need not feare any darkenesse of Antichrist, for our annoin­ting teacheth vs all things: and the honour of our God 4 Iohn 2. 27. so requiring, wee haue our Seale in our foreheades, ready to giue account of our hope to all that aske 1 Pet. 3. 15. vs.

5 Thus are the notes of his person. His Action is that, he cryeth with a loud voice, &c. His loude crying sheweth the greatnesse of the mischiefe: for preuenting whereof, as men in such cases doe, he is said to cry with a loud voice, so bewraying care. The Substance of his cry, is in a commandement, and the end thereof. The commandement is, not to hurt, &c till we haue sealed &c. His commandement sheweth authority, whereby he ru­leth all things in heauen and earth, both in mercy and iustice. As our brother, God is his God. I go to your God, and my God, your father and my father, Iohn 20. 17. The end of the commandement is, that the seruants of God may bee in suretie through his Seale in their fore-head. The speech is from the 9. of Ezechiel: where, vpon, the destruction of Ierusalem, Temple, and all to ensue by the state of Babell: such a type of caution is put for pre­seruation of such as mourned, and sighed for the iniqui­ties committed in that City: so, here a spirituall de­solation, and Captiuity being to come on the visible Church by mysticall Babylon: the like Caution is proui­ded for the like sort. The marking on the fore-head, is put but according to the manner of men, who im­print a conspectible mark on what they wold haue easi­ly discerned from common, so as the beholders cannot misse to see it. Not that this Seale was perceptible to Antichrist, or Ministers of his deceit and cruelty. For the world saw not these sealed ones, neither could learn their Song, Chapter 14. 3. but as I haue said, by this frame of speech, to shew their sure protection by the prouidence of their God.

6 In the number sealed, consider of whom it is, and [Page 53] what it is. It is of all the Tribes of Israel, that is, of all true Israelites, the Elect of God, and Israelites indeede, Gal. 6. 16. For properly it cannot here bee taken: but the speech is from the Church of Israel, and the ordina­ry manner of the Propheticall denunciations: for, as when the Church consisted onely of Israel properly, the same was little in comparison to that time, when by the Gospell the Gentiles ioyne thereto; and as, euen of the Church of Israel, though their number were as the sea-sand, yet but a remnant was saued: euen so, in time of Antichrist his darkenesse, the true Church of God Isai 10. 22. should bee narrow (as Israel, yea, but a remnant of Is­rael, as the Temple, while Court and Citie are giuen to the Heathen, Chapter 11.) in comparison to the state fol­lowing in the victorie, when (as by ioyning of all Nati­ons, the Church of Israel was enlarged) by the com­ming of these out of great tribulation, who with palms and white robes celebrate the victory, and by rising of the rest of the dead after a thousand yeeres, an innume­rable multitude shall fill the Church. The number then Chap. 20. is a few secret select ones, abiding with the Lambe on Mount Sion: while all the earth follow the beast. This number is 144000. to shew a competent Company, e­uen then when none appeared to bee left, Of the fur­ther mystery of this number, see Chapter thirteene in the end.

7 [...] the 9. verse is the third type and part of this Chapter, of the Church victorious ouer this mischie [...]e: set downe two waies. First, as Iohn had the knowledge thereof by seeing and hearing that company which are the type Secondly, as hee is otherwise informed of their case. The first to the 13. verse, the next to the end. That which Iohn did see of them, is their number, place and habite. The number is innumerable, and that of all Nations, Kindreds and Tongues: to shew the largenesse of the Church in this state, farre beyond that vnder the euill, and here expressed by the names of Nations, Kin­dreds, [Page 54] and tongues, according to the maner of Pro­pheticall speech, as is before touched. These haue notes, farre differing from the former, arguing euidently this type to be of the Church victorious ouer the euill. The former, were few marked and secret ones, closed vppe from a common plague, whose song none could learne but themselues: here are innumerable with publike En­signes of victory, in high and loud song celebrating the same, and praising him by whom. These come not in place till the Tabernacle bee opened in heauen, and the Vials of the last wrath, bee a powring out on the beast, Chapter 15. 5. Their place is standing before the throne, the place of the true Church, Chapter 4. and according­ly interpreted of the elder, verse 15. So in this sense, it is said, Chapter 11. to the two reuiued witnesses, Come vp hither. Their habite is white garments, so in­terpreted v. 14. with palms in their hands, as victors o­uer great tribulation, out of which they are come, verse 14. the Palme with all nations is the signe of victory: so iustly in remembrance whence they are come, these ce­lebrate now the feast of Tabernacles, victorious ouer the beast, his character, name and number thereof, Chap. 15. 1. Thus farre Iohn seeth of them. He heareth them cry, and with a loud voice. Here now these sing, and with a loud voice, so as all may heare and learne, who will not harden their hearts. To the former was no song attributed, they had one, but which none could learne, Chap. 14. 3. except themselues. Here is a Song in the eares of hea­uen and earth; The Song of Moses, and of the Lambe, Chapter 15. The substance of their Song, as it is excel­lent, so it well fitteth their case. Saluation is of our God, and of the Lambe. Antichrist deriued saluation from so many, and diuided the praise thereof among so many, as little part thereof remained to God and the Lambe: These to shew a plaine crossing of all Popery, and a tri­umph ouer it, acknowledge all saluation to be of God in Christ, and therefore all praise thereof to belong onely [Page 55] to our God and the Lambe. This ouerthroweth all wherein the Romans contest with vs, wee pleading no­thing, but that All Saluation is of our God and the Lamb: In which song if they would ioyne with vs, al debate were ended. This Song, by times the Iewes (no ob­stinate) shall learne, and washing their garments in the bloud of the Lambe, shall come out of great tribulati­on, being at last fully wakened by a voice from the throne to sing with vs Haleluiah, Chapter 19. All Angels affirme this Song, of whom their place and song, Chap­ter 5.

8 Thus farre Iohn heard and saw of the case of these. Now from the thirteenth verse is, what hee learned by information; wherein come to bee considered, the In­former, one of the Elders, see Chapter 5. Sect. 4. and what hee informeth. Wherein, againe is the occasion, and the matter whereof, vpon that occasion he infor­meth. The occasion is, Iohn his ignorance, and desire of knowledge: to the consideration of the one where­of, and so to the desire of the other, he is stirted vp by an Interrogation, What are these? she wing an admiration, as of an vncouch and strange thing in the eyes of the world, when men in so great numbers shall arise from vnder Antichrists darkenesse, to the true light of the Gospell, whereof the daily encrease maketh the ene­mies gnaw their tongues for sorrow, and amaseth the world: but greater wonder shall yet bee, when vpon the beast his fall, the Iewes forsaking their own righte­ousnesse, which is by the Law, and taking hold of the righteousnesse of God, by washing their long white robes in the bloud of the Lambe, shall ioyne with vs in this song: so as the Church herselfe with ioyfull ad­miration shall bee moued to say, Who hath begotten mee these? behold I was barren, whence are these? For the speeches after following, see Isai 25. and 49. and 60. Iohn his answere hath a confession of his ignorance, and a modest request of information: whereupon the Infor­mation [Page 56] followeth; first, shewing what and whence they are, according to the double demand: and next, shew­ing their gracefull state vpon this their victory, through God his dwelling amongst them, and copious dispensa­tion of grace. Their coming out of great affliction, is the comming from vnder the bondage of Antichrist: which how great spirituall affliction it is, they know who haue gotten the victory, in whose mouth God hath put this song, Saluation is of our God, and of the Lambe. For this tribulation, see the fift Trumpet, Chapter 9. And when God openeth the eyes of the Iewes to see their common Sauiour, then shall they well vnderstand what both spirituall and bodily affliction they now are in which shall endure, so much the more their victory: Hee sheweth their long white robes to bee their iustifi­cation in the bloud of Christ apprehended by true faith, expressing the action of faith in these words, they haue drpt, &c. Thus noting a great difference betwixt them now, and when their garmentes were dipte in the mire of mens merites, in the filthy sincke of Antichrists Indulgences, and puddle of Purgatory: and in Iewes now a great change, no more seeking to establish their owne righteousnesse, which is by the law, or placing it Rom. 103. in diuers washings, rites and carnall ceremonies, which cannot purge from sinne: but dipping their robes Heb. 9. & 10. 4 also in the bloud of the Lambe. So liuely the holy Ghost painteth out these things. Thirdly, hee sheweth of them, that their standing before the throne, no­teth the true Church of God, worshipping him in truth.

9 Thus is the victory, now their gracefull state here­upon is shewed in a freedome from all euill, and afflu­ence of all good, and that through God his presence, and protection, and the Lambe his gracious dispensati­on, set out in so goodly a manner, as many thinke the things here promised to bee of the Kingdome of glory; but here in magnifike termes, the goodly state of the [Page 57] Church is expressed according, as for plenty of light & peace, shee shall bee vpon the destruction of Antichrist, and all open enemies he [...]e in the Kingdome of grace, & no description of the glory to [...] reuealed in heauen: which neither the eye can see, nor the eare heare, nor heart of man conceiue, and in heauen is no such dis­pensation of the Lambe as here is noted, who then shall surrender the Kingdome to his Father, that God may bo 1 Cor. 15. 24. all in all. As in Antichrist his preuailing, the state of God his Church was shewed in the 144000. and the Church victorious ouer him (now discouered, and going to de­struction) in the number innumerable, and their victo­rious gesture: so here the goodly state of the Church (now free of all inuasion or bondage, and hauing plenty of light and quiet state) is magnifickly expressed, and yet but in such frame of speech, as is ordinary in the Isai 25. & 49. & 60. Prophets for such cases. This state of the Church is largely handled in the end of this booke, as the first (in the hid and sealed ones) is in the sixe trumpets, and the victory in the seuenth, and seuen Vials thereof. Now as I haue said, according to the phrase of the Prophets, these blessings are set forth vnder things corporall, and amplisied each by remouing the contrarie euill. They shall not hunger for the Lambe shall feed them, they shall not thirst, for hee shall leade them to the fonntaines of wa­ters, they shall feele no burning, for God shall ouershadow them, &c. the ouershadowing is from the cloud in the wildernesse: for the leading and feeding, see and weigh, Psal. 23. a profession of these graces, which the man of God felt. See Iohn 4. 13. and 6. 27. &c. It is mar­uaile, how men acquainted with the ordinary stile of Scripture, should haue drawne this to any other sense; but hereof more vpon the 21. and 22. Chapters. This state is in these few words expressed, Chapter 19. The Bride is prepared. And accordingly, in all her goodly ornaments shewed to Iohn Chap. 21.

THe sixth seale being opened, first was ex­hibited the proper euent thereof in the end of the sixth Chapter; and in the se­uenth Chapter, a summarie view giuen (for strengthning hearts against the ter­rour thereof) of the whole matter of the seuenth seale; which heere, now is opened, and speci­all euents thereof declared, through the rest of all this pro­pheticall narration. Of these, wee haue, first, a generall preparation; and next, the perticular execution. The preparation, hath an incident effect immediatly following vpon the opening of the seale: which is, Silence about halfe an houre. To shew an attent expectation of great things; whereto well, the portending of them in the for­mer Chapter, might haue erected the mindes. And the waiting for rare or fearefull euents, worketh a silent atten­dance. When the wise speake, then all keepe silence: and Iob 29. Habac. 2. 20. when the Lion roareth, all the beasts of the forrest hold their peace. Besides this, great things commonly come foorth with processe and preparation. And truly, God who is slow to wrath, is, in a sort forced to poure out hea­uie indignation.

2 After this incident effect, is the preparation in the ministers, and in the orderer of the whole errand. The mi­nisters are described by their nature, Angels. Quality, ministering Spirits, as who stand before God, Luke 1. And instruments of ministration, Trumpets. In the instru­ments, are noted two things. First, that they are trum­pets, and secondly that they are giuen to them. That the instruments are trumpets, it sheweth that their ministry in this ensuing matter, is to be sounders of the alarume, and giuers of the figne for inuasion of the world by each woe, as als many armies of him who is Lord of hosts: as also, [Page 59] that they are denouncers, & that of great and weighty mat­ter. For, Trumpeters are messengers of great things, and, but for great personages. In this also is implied, that the end of their ministry and of these iudgements denounced and executed, is to waken vp the dead world to repen­tance, or make it inexcusable against finall wrath. See the end of Chapter 9. Therefore when the world is not wake­ned with Trumpets, it feeleth iustly full cups of wrath tumbled out. That these Trumpets are giuen to the An­gels, it sheweth them to doe nothing without special war­rant and mandate.

3 Thus are the ministers; the master and orderer of the errand, is described by his office, and his actions. His office, that he is an Angell: for that, is heere the name of office and not of nature. And this angell differeth farre from the other seuen: for he is the Angell of the coue­nant, cleerely by all his notes. He standeth as the other seuen, for hee also, in some respect, is a minister: but hee hath a particular stand, which is at the Altar, as High Priest. He is furnished also with an instrument, but which is proper to the Priest, and belonging to the most holy place; to wit, the golden Censer. He hath also somewhat Heb. 9. 4. giuen to him, but a rare gift; that is, Many odors, where­by all the praiers, and of all Saints is acceptable. For by him we offer vp sacrifices to God. In the fifth Chapter, Ebr. 13. 15. the praiers of Saints are called Odors, and heere the o­dours are distingushed from the praiers: onely to shew, how it is, and in whom that they are odors; that is, ac­ceptable to God. These odours are said to be giuen him, according as he acknowledgeth all things to be giuen him of the Father; as he who is both sealed and sanctified, and as mediator, hath receiued the spirit without measure. This is by allusion to the Leuiticall ministrie, and not to the Masse.

4 His actions are two: one, of gracious dispensatiō, ano­ther of wrath; as hee, who is both the propitiation for Saints, & trcader of the winepresse of Gods indignation: [Page 60] both an elect precious stone, and a stone of offence. And our consolation heerein is great, that to him all iudgement is committed. His action of grace, is the offering vp of the Saints praiers, and making the gratefull smoke of them goe vp before God through his odors: and this hath a double consolation: first, that God alwaies in the midst of wrath remembreth mercy, and is neuer so carried in wrath to poure out heauy indignation on the sinful world, but that the louing care of his elect commeth first in place: secondly, that the praiers of Saints haste on indgement on the world, while they send vp sighes and groanes for God his dishonour, a great incouragement to prav. If Israel had turned to mee, how soone would I haue humbled their ene­mies? Psal. 81. 13. 14 His second action, is a signe giuen to his trumpeters, who stand attending it from him, to set too, to particular execution. The signe is, Hee filleth the Censer with fire, &c. In token of burning wrath: and with fire of the Al­tar. For, as the acceptation and sanctification of all the Samts and their offerings is of him, who is the true golden Altar, so all his wrath on the world is from him: in whom, all men, in God his predestination, are ordered to their di­uers ends, according as they are either giuen to him, and builded on him, or passed by, and stumble at him. This fire, is also from the Altar, for the spiritual iudgements that it worketh. For the fire of this Altar hath double effects. It is gracious, nourishing, purging, renuing, and strength­ning to the elect, Isai 6. And it is a fire deuouring the ad­uersaries, & burning vp the world as stubble: for our God Deut. 4. 24. euen a consuming fire. Christ, comming into the world, brought both the one and the other, though the one im­properly. Thus, from one and the same Censer, and one and the same Altar, one and the same fire, both sendeth vp a sweete perfume, and downe a consuming wrath. As the praier of Elias brought both fruitfull raine and deuouring 1. King. 18. fire: and as the two witnesses, Chapter 11. are to the godly, candlestickes and refreshing oliues; but, with fire out of their mouthes, slay their aduersaries. If I bee the [Page 61] man of God (saith Eliah) let fire come downe from heauen, 2. King. 1. &c. Vpon this fire cast on the earth, follow Lightnings, Thundrings, Voices and Earthquakes, euident types of horrible iudgements and commotions, Chapter 4. And so heereby the attending Trumpeters get signe to blow the alarum, and denounce particularly the iudgements where­by God was now to plague the blind and obstinate world. And vpon the signe thus giuen them, they set too in order to blow. See Ezech. 10 for this casting of fire, in signe of wrath and God his departing from his sanctuarie.

5 Thus farre is the generall preparation. The parti­cular execution, hath in each, the denunciation, by the trumpet, and the effect insuing. And are diuided in ligh­ter or lesse woes, and heauier and greater. The first soure, in degree of comparison, are lighter, and are in this Chap­ter. The three other, are heauie: whereof, two are tho­rowout the 9, 10. and a good part of the 11. Chapt. The last holdeth to the end of the whole narration. The first foure, are als many degrees of the mystery of iniquity wor­king on to that fearefull height, which is in the fifth trum­pet accompanied with a no lesse deadly euill, for iust pu­nishment thereof, in the sixt trumpet: which being inef­fectuall to worke repentance, commeth on the last wrath in the seuenth trumpet.

6 Vpon the first sound, are seene haile and fire ming­led with blood: which, cast on the earth, that is, in the visible Church, Chap. 7, Section 2. Produce then a ter­rible effect, That all greene grasse, &c. The iudgements of God in Scripture are ordinarily expressed by haile, fire, Psal 11. 6. and stormy tempest. God borrowing speeches from natu­rall things to set foorth his terror. But this speech heere, hath a speciall allusion to that plague on Egypt, Exod. 9. and Psal. 105. Now then, to finde the analogy, as heere the burning vp of grasse and trees, is to expresse the decay of spirituall life, and moisture in all true Christianity: and that not onely in weake ones, as grasse; but in the strong, as trees: so, heere we are to search, agreeably to [Page 62] this effect, what is answerable to haile and fire. It is the fire of God his spirit, begetting in vs faith and loue, which maketh vs Christians weaker or stronger, according to the measure of grace giuen vs, and our grouth therein: and that by the watering & moistening of sweet showers of grace, as dew vpon the mowne grasse, or raine on the thirsty ground. For of heate and moisture commeth all flourishing greennesse. Hereof it is, that so often, in Scrip­ture, we are exhorted to edifie on another in loue. This burning heat did eat vp our Lord, and in it the Apostle burnt: this fire of loue is the band of perfection, where­by we grow vp, as one man in Christ. And hereupon, are Col. 3. 4. in Scripture, so many attestations to be like minded, and detestations of debate and diuision. Now when this fire of loue is turned into the fire of contention: then they, from whose mouthes should droppe, wisdome and refreshing showers, send out the could haile of their owne affections and frosty showers of selfe-loue: which in place of com­forting and nourishing the hearbes and trees, by whole­some word and sound example of life; in contrary, burne them quite vp, as doth haile and fire. This was the first euill, which entred into the Church, for the first degree whereof, the Church of Ephesus was taxed. Which degree betime growing, not only to coldnesse in loue, but also to fiery contention, and mixed with frosty haile, wrought this fearefull effect, and first step to antichristianisme, euen want of true religion, and of the life of God in a great part. This fire and haile, is said to haue beene mixed with blood, for that not onely this euill of firie debate beganne euen while as yet hot persecutiō lasted against the Church by heathen Emperours; but also, for that it entred in the Church, in such degree as proceeded to cruelty and bloodshed. This euill, Satan laboured to bring in from the first times of the Gospell, but that the fire of loue & sweet showers held things greene. The first that greatly kind­led this flame, was Ʋictor Bishop of Rome: whose fi [...]ie headines in a friuolous matter, had it not beene repressed [Page 63] by the graue rebukes of Irenaeus Bishoppe of Lions, and Policrates of Ephesus, had made a great burning. Euse­bius recordeth (Lib. 8.) of the persecution by Diocle­sian, that it was a necessary correction of the Church, which had fallen to ouer great a custome of sin (see how greennesse was burnt vp) & whose pastors were begun to sauor of pride and tyranny (see the step to the next euill.) Thus wee see how the fire was euen mixed with bloud: but soone after, how farre this fire brake out, vpon the first relaxation vnder Constantine, it is wonderfull: so as, if the prudent care of that Prince had not bene the grea­ter, that first, and famous Councell of Nice, had beene a miserable proofe of this fire: which beeing but restrai­ned, there, for the time, how vehemently, to the disgrace of christianity, and burning vp of all true religion in the hearts of men, it brake out thereafter, is manifest in the story. So, as Constantine, in his Epistle to the Synod of Tyrus, exprobrateth to them, that he saw nothing in Bi­shops dealings but an ouerthrow of all religion. This, made Nazianzen to vtter that hard speech: That hee ne­uer did see a good effect of any Synod: because, in steade of the fire of loue, mixed with the sweet raine of health­ [...]ome doctrine, and spirit of Christian lenity, the fire of contention, and frosty hailestones of destruction ruled all. Yea, so farre heerein, were the Bishops carried one against other, as it is monstrous, what malice, falshood, and cruelty, they practised: so as in the times of Con­stans, Constantius, and Ʋalens, the fire and haile were mixed with bloud. This made still a decay of true religi­on both in small and great.

7 Vpon sounding of the second trumpet, a moun­taine of fire is cast into the Sea; whereupon the third part thereof becommeth bloud, &c. Mountaines in Scripture, are put for high and proud States. Then a bur­ning mountaine, is the fire of ambition, as the first was of contention. For, albeit contention ariseth of pride; yet at first, the debate was not directly for prerogatiues [Page 64] and places, as now, in this second euill is meaned. Remember alwaies, as I touched Chap. 6. Sect. 10. and 15. that so, these euils are ordered, for course of time, as both the first holdeth on with the succeeding, and the succeeding, in time of the formers height, is begun to worke. This is cast in the Sea, whereas the first was on the earth: to note a decay in a higher degree then the first, as the sea is a higher and purer Element then the grosse earth. The first decay was of religion, in the hearts and liues of men. This second, is in the ordinary worship, which in great part now becommeth corrupted; and thereby, a great part both of common professours and Pastors, become dead in superstition. The creatures liuing in the Sea, are common Christians. The ships are the occupiers therein, designing Church-men; as is plaine Chap. 18. where shipmasters, marriners and occu­piers in the Sea, bewaile the fall of the Whore. The first death was different from this. That, was in life and manners, obiected to the widowes, 1. Tim. 5. and to the Church of Sardis, Chap. 3. 1. This, is of another kinde, obiected to Ephraim by the Prophet. When Ephraim Hosh. 13. 1. spake there was trembling, but he is dead in Baal. The al­lusion is to Exod. 7. 19. &c. When the waters are health­some, all things in them liue, Ezech▪ 47. The loue of riches and honor is the root of all euill, which, while men lust after, they erre from the faith. To this euill, Con­stantine [...]. Tim. 6. 10. his preposterous zeale to indew the Church with riches and pompe, much helped. As the voice (then vtte­red, if their stories say true) did verifie. Hodie seminatum est virus in Ecclesia. The common saying is well knowen. Ecclesia peperit diuitias, & filia deuorauit matrem. And that, of golden Bishops and treen Chalices, and golden Chalices and treen Bishops. This fire of ambition, was much kindled in the hearts of Pastors, before the Coun­cell of Nice, they beginning to sauor thereof (as saith Eusebius) before Dioclesian his time: but there was laid a ground of ambitious contention, by ordering the [Page 65] seates and prerogatiues of Patriarchs. Ante Concilium Nicenum, ad sedem Romanam paruus habebatur respectus, saith Aeneus Syluius eftsoones a Pope. What shamefull digladiations followed about dignity and priority of place, what bitter contentions about limits of Diocesses, would make any sound hearted christian blush for shame to reade them. Iulius Bishop of Rome, albeit topping a good cause, yet seeking therein the aduancement of his owne seate, is so checked by the Bishops of the East, as faine to yeeld to time (saith Sabelli [...]us) the whole sway and maiesty of religion, remained with the Bishops of the East, till Phocas the Emperor restored it to Rome. It is shame to heare, how Leo Bishoppe of Rome, other­waies a learned and wiseman, did chafe at the act of the Councell of Chalcedon, in fauours of the Bishop of Con­stantinople. How hardly did the Bishops of Rome take it, that it should be inacted in Affricke, that no appella­tion were made to them? what a stirre they made there­about? impudently bold to falsifie the act of the Nicene Councell, for maintenance of their ambition: till by authentike copies from Greece their fraud was detected: and they but too meekly, admonished to beware, they labored not to bring into the Church famosum typhum se­culi. The contentions of the Bishops of Rome and Ra­uenna, of Milain and Papia, would euen amongst se­cular Princes, bee counted detestable. The Patriarch of Constantinople, first vsurping the title of vniuersall Bi­shop, is worthily taxed of Gregorie Bishoppe of Rome. Thus then, while men were ambitiouslie seeking them­selues, and carelesse of religion; corruption entred into the worshippe, in manifold rites and superstitious ce­remonies: as euen diuers godly men in that same time, heauily regreated.

8 Vpon the third blast falleth a great starre, &c. Stars are Pastors of Churches. This great Starre is the type of great and learned Pastors: men of high account, yea [Page 66] and of great shining: but who fall from the heauen, (from the truth and true Church) and so, their shining which ought to haue beene cleare, gentle, and comforta­ble light becommeth like a burning Torch, noting fie­ry contentions and burning despite, as a blazing flame, in place of a pleasant calme, cleare light, [...], Rom. 2. 8. For this disposition in it selfe, and working the like in others. This starre hath the name of Worme­wood Deut. 29. 18. Heb. 12. 15. as being in the gall of bitternesse, and making bitter. Simon Magus is said to bee so, Act. 8. 23. the Holy Ghost in that one Arch-Heretike, shewing the common disposition of all, as full euer of contentions and burning despite, which manner the Church of God hath not. The effect here wrought is, that this starre falling in the riuers and fountaines the third part, &c. Here is yet a higher degree of corruption, working on to the great euill. For Riuers and Fountaines are in a degree of purity and subtle Nature, aboue the Sea, as the Sea is aboue the earth. Now, as there may bee a decay of Religion in the hearts and liues of men (which is the burning of grasse and trees) the ordinary worshippe yet abiding pure and vnmixed with superstition; so may both Religion in men decay, and great corruption en­ter in the ordinary worship (the sea becōming in a part bloudy) and yet the fountaines and riuers (that is the Scriptures and interpretation thereof) abide sound, as ex­perience teacheth, how many abuses will creepe in, & with custome take place, while yet both the word and interpretation thereof is vncorrupted. The teachers (who are also Wels and Riuers, bringing waters to the common Sea) teaching more purely then is the practise in ordinary worshippe. But when not onely corrupti­on entreth in the common worship, but euen the Scrip­tures are corrupted with false glosses and hereticall in­terpretations, the fountaines being poysoned, and the ri­uers which should carrie douce waters to purifie the [Page 67] common Sea, bringing thither bitter waters, and tur­ning 2 King 2. 19 &c. Exod. 15. 23. &c. the sweet water of life to bee like these of Ierico, & of Mara, then is the euill growne to a high and dan­gerous degree, and their multitudes, who for any bloud in the third part of the sea, would haue liued, become dead in hereticall prauity. The verity and accommoda­tion hereof is more then cleare, as principally in Arrius; so in all the other Arch-heretikes of that time, men more learned then holy, and more quicke then modest, like blazing Comets corrupting the truth of doctrine in a great part. And therefore for the full perfection of euill in this kind, when not onely the third part, but wholy al both earth, Sea & fountaines shal be burnt, tur­ned into bloud, and made bitter, and al light eclipsed; the like type is vsed in the fift Trumpet, but with this nota­ble difference, that that starre falleth to the earth, and so breedeth the mischiefe.

9 The fourth Trumpet bringeth a darkenesse in part vpon Sunne, Moone, Starres, day and night. A kindlie degree of euill to follow on the former: and there with­al noting yet a higher degree of Apostasie, and aduance­ment of the mystery of iniquitie, as the heauenly lightes are aboue fountaines and riuers. This is the type of darke ignorance, comming on the world, first in a great part. The former euils arose, more vpon contention, pride and bitter despite, then vpon ignorance (while men either not aduerting, or maliciouslie miscarried they tooke place) but now together with these, commeth al­so grosse ignorance in a great part, darkening all true knowledge. Christ is our sunne whom wee behold in the true light of his Gospell, whereof when the third part is darkened, so farre is our sunne darkened to vs. The Moone and starres are they in whose hearts God so shineth, as they are able to make the light of the knowledge of God, to shine in the hearts of others, in the face of Iesus. The day is that light, thus mini­stred from our sunne by these starres, wherein we walke, [Page 68] who are children of the day, and not of the night. For starres here must bee considered, more as receiuing light from the sunne, they dispense it to vs, then for that they shine in the night, And here the night signifieth that light which naturall men who are not children of the day but of the night, yet haue in humane sciences & liberall arts (in comparison to the light of the Gospell. but a night of darkenesse) whereof now by this Trum­pet came a great decay, as in story is more then manifest. Now as these euils are said to worke but on the thirde part in each kind, to shew that the first degrees came on but in part: so as first the loue and life of God abode in the most part of the Church, as in the second degree, yet the most part worshipped purely: and in the third, held still the Orthodox faith: like as now in the fourth yet continued great measure of learning, both in diuine and humane sciences. Whereas, in the next Trumpet, al falleth to the height of euill, and a totall and common Apostasie is set downe. And therefore for preparation to it, a heauie warning is giuen of a triple woe. But this warning is by an Angell flying through the mid­dest of heauen, and so farre remoued from the percep­tion of earthly men, it being so farre and obscurely deliuered, as few were capable thereof, or aduerted it: see Chapter 14. and 18. 1. Diuers learned and godly men, (of whome this Angell is the type) saw the mischiefe comming on through these euils more and more Lib. 4. Ep. 34. & Ep 38. preuailing, and gaue warning of it, euen Gregory Bishop of Rome saw so much, and made him say, Rex superbia prope est, & quod dicinefas est, Sacerdotum est paratus ex­ercitus, and vbi est ille Antichristus, qui appellationem vindicabit vniuersalis Episcopi, & cui Sacerdotum exerci­tus paratus est ad assectandum cum? prope est & in fori­bus. Hee did hit very right, for within little more then three yeeres after him, his owne successor Boniface the third tooke to himselfe the title of Vniuersalis E­piscopus, which all the succeeding Bishops retaine: and [Page 69] so by sufftage of a most famous Bishop of Rome, they are that Antichrist.

FOllow the heauier woes, denounced in the fourth Trumpet, to fall on the earthly sort, on whome are all these iudgements, from which the sealed ones are exempted. Of these three, the first is in this fift Trumpet: euen that huge mischiefe of Antichrist, to which height of iniquity, the former euils were als ma­ny steppes. The other two woes, following in the 6. and 7. Trumpets, are the consequences in God his iust in­dignation, of this great woe: the one, for punishment, to prouoke repentance in the 6. Trumpet: which being ineffectuall to conuersion, vpon obstinate impenitency, verse 20. 21. the seuenth Trumpet bringeth the third great woe and last wrath, to Antichrists vtter destru­ction.

2 In this euill, are the origine whence it ariseth, and the euill it selfe, the origine, is first and secundarie ari­sing of the first. The first is the fall of a great star from heauen to the earth, the type of Pastors of great marke falling from being heauenly, to becom earthly, from the true state of Saints to the state of the world, and to the loue thereof: from light to darkenesse, from the keyes of the kingdome of heauen, to the keyes of the bot­tomlesse pit. Now as this fall was not in one in­stant or point of time (nemo repente fit turpissimus) but by degrees, so is it not to be taken of one man personal­ly, but is the generall type of that euill, wherein Pastors falling, they became ignorant, and ministers of darke ignorance: out of which arose the mischiefe of An­tichrist [Page 70] and his poysonable Armie: the euill is the loue of the earth, where through cometh this change of Keyes, by an Apostasie and falling away of these who had beene starres of heauen and ministers of light, as ha­uing the keyes of the kingdome of heauen, to bee the ministers of other Keyes, euen these of Gehenna. This is that succession, and these are the Keyes, the Church of Rome and Bishoppes thereof so much bragge of, as this whole prophesie euinceth clearely. The secunda­ry origine of the euill, is darkenesse arising through this fall and change of Keyes, and that in a strange degree; for this darkenes is not in part, as that of the fourth trum­pet, but it eclipseth all light, actiue and passiue, sunne and aire. Christ is our sunne, whose beames lighten our spirituall aire, whereby wee both walke in light, and draw in a pure breath for intertainement of our spirituall life. This by this darkenesse of the bottomlesse pitte, (which arose through that pastors falling to the loue of earthly things, lost the key of knowledge, and be­came Ministers of darkenesse) is wholy eclipsed, so as all the face of the visible Church is darkened, and common life in it corrupted The euill of the third Trum­pet, was by fall of a great starre, but that fell in the foun­taines and riuers, so making them in a part bitter: but here the desire of riches and loue of the earth maketh all erre from the faith.

3 Of these beginnings ariseth the mischiefe, wherein are two things, the abhominable Army of darkenesse poisoning all: and the head of so damnable a band, the Army is described, first summarily by their quality, and their annoying power, verse 3. Hereafter more at large, this their annoying power is exponed, and their pro­perties, whereby they are inabled to the harmeful exe­cution thereof, are declared. In all which is a most liuely representation, and most conuenient type of the Romane Clergy, who are euidently this army of darke­nesse, whose monstrous swarmes nothing but hellish [Page 71] ignorance brought in the Church: as earthlinesse of great Pastours, brought the ignorance. Their qualitie, first is shewed, in that they are Locusts: both, for their swarming multitudes, and for their destroying and eating vp al green Nahum. 3. thing in earth: as, who not onely deuoure the best of things belonging to this life, but also destroy all spirituall life in men. For their grouth and successe in both see the Story and be amazed.

4 Their annoying power is summarily set foorth, in that they sting as Scorpions. A venemous and bitter kind of Serpent, walking waiwardly, and stinging when it would appeare least to doe so. This their power (in the larger exposition thereof) hath this generall note, that it is limited and not absolute. The first point of their limi­tation is, of such as they are permitted to harme. The next is, in what degree they might doe it. As for the first, they are restrained wholly from hurting the sealed ones, of whom Chapter 7. Which restraint, is heere pertinent­lie recorded, both to shew that this euill, is the height of that mischiefe portended in the 7. Chapter. Against which the elect were sealed: and also, to shew heere the truth of their preseruation; and so, how it was, that Christ, in this totall eclipse of light by Antichrist his darkenesse, yet pre­serued a Church. Wherein yet, be not so grosse as to thinke that one number still of the same persons continued all that time. But it is to shew God his continuall course in helping his owne, all the time of this mischeife on the world. Obserue heere also, that by grasse and trees, men are meaned, as I shewed Chapter 7. And, as fitliest thus The allusion is to Ioel 1. & 2. expressed, in the euill of locusts. Now, of these, in the first trumpet, onely the third part was burnt: heere all feele this plague, except the sealed ones. The second point, in their limitation, is the degree of hurting. Wherein are two causions. First, the quality of the harme permitted them to practise: and next, the time limited to their working. The quality of their harme is cleared by a diuers kind, from which they are restrained. For it is permitted them to tor­ment [Page 72] men but not to slay. This their tormenting, againe is cleared by a comparison, that it is such as ariseth vpon the sting of a Scorpion, that is so painefull, as death is more tollerable, as the effect thereof well sheweth. Now con­sider well, that this torment and plague is on the inhabi­tants of the earth, and, heere to be taken vp as God his iudgement on the world, whereof the true Church is free. And so, this army hath not power to slay: as neither, that way, plague they the men of the world, as doe the mini­sters of the sixth trumpet; who, both sting with poisoning tailes, and slay with heads, as hauing power in both. But, these haue their power in their tailes, onely to torment with poisonable sting, and not to murther openly. For other waies, as they are considered in their dealing against the Saints (which is not in this place) their blood is found with them: yea and all the blood shed on the earth: albe­it not for direct professed power and practise of the sword: Chap. 18. 74. but, as on the Iewes came all the blood from that of Abel the righteous to the blood of Zachary: who, yet Math. 23. 35. professed that it was not lawfull for them to put any man Iohn 18. 31. to death. This is heere put for an euident note of Anti­christ his dealing: of purpose, to discerne this euill from that of the sixth ttumpet: and that so eleerely, as it is won­der, how, men of learning and iudgement could confound things so notably distinguished, and which can receiue no other accommodation. Now, that this their tormenting of men, is lesse tollerable then death. We know, that no vexation is comparable to that of a conscience, wherein is put the sense of God his terror and eternall wrath, if there­with the true remedy be not applied. For, as Skin for skin, and all that a man hath he will giue for his life: so Iob. 2. 4. life and all a man wil giue for his soule and the peace▪ there­of, who once hath felt the terrour. For, a troubled spi­rit who can beare? and a good conscience is a continuall Prou. 18. 14. feast. But all the doctrine of the Church of Rome, is such Prou. 15. 15. as putteth in this sting in the conscience, whereby the tor­ment is bred, but neuer applieth the true remedy: But [Page 73] such bastard cures, as augment the anguish. Heereof it is that superstition is most busie and restlesse. For, Hee mul­tiplieth Psal. 16. 4. his owne sorrow which offereth to an other God. Hence arose, painefull pilgrimages, deuoting to sacred wartes, Kings bequeathing their Crownes: husbands their wiues and children: wiues their children. Hence were so many erections, and fond donations for soule Masses: if so be after death they might finde that repose and com­fort, which they neuer felt in their life. Heerefore is this vexation fitly compared to the stinging of a Scorpion, most painefull of any. How many strange policies and treacherous deuises (as of walking spirits, and forged mi­racles) these Locusts haue practised, and still doe, to sub­due to themselues the consciences of men and hold them in torment, is more then manifest. And by such as they haue stung deepely, it is that ordinarily they acchiue all their desperate Treasons and murthers of Princes: Acts, forsooth, of such merit as will obtaine heauen to a person otherwaies condemned. And what is it; that vpon this presumption, the tormented spirit will not runne to? what a strange practise is that (amongst many moe) of the Iesu­its with their nouices in their chamber of meditations?

5 Thus is the quality of their harme. The time limi­ted to them so to torment the world, is Fiue monethes. In which, for ought I know, the mind of the holy Ghost hath beene highly mistaken of all men. For cleering then, of an The times re­corded in re­uelation. obscure matter; In this whole booke, are but seuen times recorded. That of tenne daies, Chapter 2. That of halfe an houre, Chap. 8. This of fiue moneths, heere. Thatof a yeere, moneth, day, and houre, in the sixth Trumpet. That of fourty two moneths, Chapt. 11. and 13. with which, that of 1260. daies. Chapt. 11. and 12. And of a time, times, and halfe a time, Chap. 12. are all one. That of three daies and a halfe, Chap. 11. 9. And that of a 1000. yeeres, Chap. 20. Of these, all sound interpreters, (for how maliciously the Romans, to obscure cleere story, doe expound them, shall appeare after) fall to one of two [Page 74] opinions. Some taking these times indefinitely. But, while they bring no reason, why such and such, are put of the holy Ghost for indefinite times, they rather cut the knot then lose it. Others, and some of the most lear­ned, take these times for definite, in exact calculation, but that they are not to bee taken in propriety of speech, ex­cept the last: and that by a Propheticall frame of speech, a day is to be taken for a yeere, and so by consequence, a moneth for a moneth of yeres, and a yere for a yere of yeres. But in my iudgement, there is hereof, neither ground nor example in all Scripture. The 4. of Ezechiel, whereon all this opinion is builded, yeeldeth to it no ground at all. Where God commanding the Prophet, in a typicall action, to expresse the long rebellion of the people, being impossible to doe it so many yeres: that some analogy at least, might bee, hee biddeth him lie so many daies: and therefore the interpretation is added, that a day was inioyned him for a yere. But that in any part of Scripture, calculation of time, either prophetical­lyforetold, or historically recorded, is thus expressed, I see it not. That place Nom. 14. 34. maketh lesse for it; God shewing but the analogy of his iudgemēt to the peoples rebelliō: whereon, if any thing of this sort might be built, it should rather seem that a yere were for a day then a day for a yere. Now, vpon this weake or rather no ground, to infer, that as a day in Scripture, is found put for a yere; so heere by consequence, a moneth is put for a moneth of yeeres, and a yeere for a yeere of yeeres: without so much as a shew of example; for me, I thinke it too great licence in interpreting God his Oracles. As for these places in Daniel, where yeeres seeme to bee, by daies, calculated: they are of the most learned, taken in pro­priety, and the accommodation of story fitly giuen. which maketh me much maruell, that an exceeding lear­ned man, euen so, interpreting Daniel: yet in his notes vpon this place, for warrant of the other interpretation, should say, apud Danielem passum. And for what reason [Page 75] shall daies in Daniel be taken for yeeres in other places, more then Chap. 10. 13? that he counteth yeeres by the hebdomades, and onely Chap. 9. it strengtheneth their opinion nothing. For, in the common vse of Hebrew speech, hebdomades, are no more properly of daies then of yeeres, but alike of both, as the count falleth, either for the sabbath day or sabbathicall yere, whether com­mon in the seuenth yeere, or great in the Iubily: and, as in the 9. Chapter of Daniel, the matter euidently shew­eth the account, to be of yeeres, so Chap. 10. 2. (where doubt might haue troubled the Reader, with an apparent strange thing, if they had beene taken of yeres, as in the former Chap.) hee addeth the interpretation for a cleare distinction. If it had bene the purpose of the holy Ghost, through all the rest of this Prophesie, to set downe in these formes of speech, the exact supputation of time: I see no reason why in the last, of a thousand yeres (which only of them all, is to be taken definitely, and for great reason, as shall beshewed) hee should haue altered his ordinarie manner of stile. This wrong conception of these times, hath marred all the accommodation of this Prophesie: making euen notable learned men, and who otherwaies haue had deepe insight in these mysteries, to iumble and confound distinct matters; while still, accor­ding to this forelaid preiudice of definite calculation, they apply things, but giue no satisfaction: and the mat­ter here handled, and the manner of leading, being ope­ned vp, will shew cleerely, how by this preiudice, they haue laide, both before themselues and others, great blockes, to impede a cleare way. This time, then here, of fiue moneths, is to be taken indefinitely, and put here, for a consolation: to shew, that this terrible plague, should not alwaies preuaile ouer the world. But besides this, we must finde out some reason agreable to the maie­sty and wisdome of the holy Ghost, why this time, in this place, and the other, in their places are taken of the spi­rit, more then any other time. As for that of tenne [Page 76] daies, Chapt. 2. it is easie, by common frame of Scripture speech, both for time and number. The parents of Re­becha intreated her abode tenne daies: Iacob his wages were changed tenne times: Wisdome strengtheneth more then tenne Princes: Ruth to her mother in law, and Elkana, to his wife, were better then tenne sonnes: tenne Virgins haue tenne lamps: and Chapt. 11. the tenth part of the great City falleth: tenne men take hold of the skirt of a Iew, and many such. So as for this number, or of seuen, in matter or time, the ordinary vse of Scrpture answereth. The reason of others is more difficulte, and most of all, that of this time here put: why it is (seeing this euill of the fifth trumpet, is all one with that beast which worketh 42. moneths, Chap. 13. All which time accordingly, the heathen trod vnder foot the holy City, and the Prophets prophesie in sackecloth 1260. daies, Chap. 11. and the Church is so long, fed in the wilder­nesse, Chapt. 12.) that here, to the Locusts should bee attributed fiue moneths: a time, through all this booke, no where else recorded. And this is indeed wisdome, for perceiuing whereof, we must vnderstand, that as all the types, yea and frames of speech in this Prophesie, are from the old Testament; the collation whereof, bring­eth to both great light: so these times heere, are put by allusion to the like times there: not onely to shew, that these euils should haue an end, as had the others: but al­so, by the same time attributed, to take vp the conformi­ty of case, in things here prophesied, to those, to which, the same time in the old Testament is giuen, for more cleare light in both. And to stirre vs to aduert this pur­pose of the holy Ghost in vsing these times, not onely is the same time, but also the same speeches put: to moue vs to the collation of things, and so, therein to finde, both great light, and delightfull satisfaction. Now then, albeit this time, as the others last mentioned, bee of the working of Antichrist, yet the euill here, hath a farre dif­ferent consideration from the same euill, where the other [Page 77] times are thereto attributed. Here it is deliuered to our consideration as the plague of God vpon the whole world, from which the sealed ones (the true Church) are free; as the other times are attributed to it, it is put, as the wrestlings, sufferings, and troublesome state of the true Church, vnder, and by this euil are to be considered. Therefore to the euill here such a time is giuen, as may leade vs by the like time and like frames of speech ioined therewith, to find out and consider such a like case in the old Testament, of a generall plague on the world, which yet the sealed ones escape; that by comparing, wee may finde what a huge wisdome here in two words is comprised Now in all the story of old, no such case occurreth, but onely the deluge of Noah, in all things semblable to this. That was the onely generall plague wherewith euer at one time the whole world was puni­shed: and this darkenesse of Antichrist is a spirituall plague, ouergoing once all the Christian world. In that onely they escaped whom God sealed vp, and inclosed in the Arke (the type of his true Church) here none escape but the sealed ones who are on Mount Sion with the Lambe, while all the earth follow the beast. That plague ouerwent the earth by opening the fountaines of the great depth, Abyssi magnae, Tehom Rabbah, & of the win­dows of heauen. This by fall of a star from heauen, ope­ning the bottomles pit, & smoake bullering out therat, ouergoeth all. That by degrees grew, till at length, it o­uerwent the highest mountaines fiue times three cubits: this by degrees rose to ouerwhelme sunne and aire. These waters preuailed ouer the highest mountaines fiue times thirty dayes, that is fiue monethes: this euill growing by degrees to a height, shall haue a time of preuayling, and obtaining place ouer all. These waters preuailed not still, but after an hundred and fifty dayes, that is, fiue monethes, they beganne peece and peece to decrease, til at length the earth was dried, the Arke opened, and the closed and sealed vp ones came forth, and replenished [Page 78] the earth. This euill after a time of preuailing ouer all, shall abate, and by the light of the Sunne of righte­ousnesse, and wind of God his mouth by degrees bee consumed, as by degrees it did grow, and the true Church shall breake forth, the Tabernacle of Testimony shall bee opened in heauen, and these 144000. hid ones shall become a number innumerable with palmes in hands. And as Elizabeth the mother of Iohn Baptist bea­ring the reproch of barrennes, hid her selfe fiue Mo­nethes, thereafter to appeare with big bellie: so in this preuailing euill of Locusts, and their King Abad­don, Luk. 1. 24. the true Church as barren shall lurke fiue mo­nethes (that is, for a time) to breake forth thereafter big with child. Of these, who should bee preachers of re­pentance from Antichristian workes, and forerunners of the Lord his last comming, as Iohn was of the first. Finally, as the waters of Noah was such an euill, as ne­uer Gen 9 11. Isai 54. 9. shall come againe, and thereof the Rainebow made a Seale: so the darkenesse of Antichrist once dispelled shal neuer againe ouergoe all: for hee must goe to destru­ction. And for this it is, that agreeably thereto, the great Angell comming to his ouerthrow in the next Chapter hath the Rainebow about his head. Now weigh what plenty of light and depth of wisdom lye hid in these two words, of fiue monethes, which the spirit repeateth twice, of purpose to waken our negligence, to take it vp. Of the other times wee shall speake in the owne place.

6 This was the generall note of their limitation. Now follow the properties of these Locusts, whereby they are able to vexe: first, they are like horses, not com­mon horses, but prepared to battell, lusty, f [...]d, strong, and fierce, ouer comming all opponers. Hereto they are strengthned by vsurped spirituall authority, expressed in Crownes, which are neither vpright in forme nor matter. With this is ioyned hypocrisie; for they look like men, who measure their affaires by iudgement, as [Page 79] full of reason and humanity. For simulate modesty and simplicity, and for force of alluring inticements, they haue haire like women, with faire and flattering spee­ches, deceiuing the hearts of the simple, and prouoking to spirituall fornication. But vnder this, they are cru­ell deuourers, as hauing teeth of Lyons, deuouring wid­dowes houses vnder colour of long prayers, whiles with­in, they are rauening Wolfes. They are armed against all inuasion, hauing priuiledges and immunities from all secular power, shaking their tippets on Kings, as be­ing onely subiect to their King Abaddon. Now al these make their inuasions terrible to the greatest, they being therefore like horses and chariots rushing to battell, and Ioel 2. 4. 5. it is well knowne, how the contesting with them hath often brought Princes to the pinche of their estates: and their daily treasonable bloody attempts and suggesti­ons against the liues of Princes, proue this clearely. All this is effectuate by the stings in their railes, that is, their poisonable doctrine: The ancient and honourable man is the head, and the false Prophet teaching lies is the tatle, Isai 9. 15.

7 Thus is the Armie. Their head is described, from his state and his name agreeable thereto, his state is, that he is their King, euen setting himselfe vp against the great King, [...]. 2. Thess. 2. the quality of this his Kingdome is shewed, in that hee is the Angell of the bottomlesse pitte, that is, the Diuell his Lieuetenant: for to him the Dragon giueth his throne and great authori­ty, Chap. 13. Hee is the man of sinne. His name, fit for such a King, is destroyer, [...], both for destroying the faith of others, and for that hee goeth to destruction, Chapter 17. Paul calleth him accordingly, [...], & hee goeth [...], Chapter 17. 11. It is wonder, in so clear consent of scripture, how any learned could doubt who here is described, Hee is so called both in He­brew and Greeke, to shew that hee shall bee no proper [Page 80] head of Iewes or of Gentiles: but a common deceiuer of both Iew and Gentile professing Christianity, and whom, at length, both Iewes conuerted to the faith, and Gentiles shall know, and call the Antichrist, when the place of his foile shall bee called in Hebrew Armaged­don: Chap. 16. 16 for euen in this, that hee shall bee so called in He­brew, is implyed a prophesie of the conuersion of the Iewes, as in the same sense, Chap. 1. with [...] in Greeke, is put, Amen in Hebrew.

8 This is the first great woe, now said to bee gone, & the second to come anone, in respect of their descripti­on here, not that for euent in time, this woe was fully past before the beginning of the next, as is euident by the end of this Chapter, where, after the description of the sixt Trumpet, the impenitency of men still con­tinuing in Antichristian works is shewed: so as the first woe holdeth on all the time of the second, and this se­cond woe had his beginning soone after the open be­ginnings of the first! God so punishing sinne by sinne, & according to the growth and induration of men in the first impietie, giuing the more free scope to the second, till desperate obstinacie bringeth on the last woe and fi­nall wrath; for as the woe is not said to come till the height thereof, at least in such degree, as wherefore it may iustly bee esteemed the soarest iudgement in the time, albeit in some degrees it hath beene working on before: so the next woe comming in such height, as the former, in comparison is not so much felt, the first is said to bee gone; and that wee may take vp this course and reason of God his working, the sixt Trumpet hath this singular in it, that vpon the sounding thereof, comman­dement is giuen to loose the foure Angels, &c. and ac­cordingly the Ministrie of the fixt Trumpet performeth, onely to shew, that the plague therein was in God his iust indignation, the punishment of Antichristian Idola­try; if so be, therby men could haue been moued to re­pent [Page 81] before effu [...]ion of the last wrath: but they persi­sting notwithstanding in obstinate impenitency, the great Angell in the next Chapter sweareth finall ouer­throw. And this is the reason of that which this sixt Trumpet hath in it, singular from the former; so wisely is this prophesie penned.

9 In this sixt Trumpet then are the euill, and the e­uent. In the euill, are noted how it is brought on, and the particular description of the mischiefe. It is brought on by commandement from Christ, who is the golden Al­tar, to the Angell of the sixt Trumpet; the tenor wher­of is to loose the Ministers of this woe, for working of it. The reason hereof we touched. The Ministers of the woe, are the heades, and the destroying armie. In the heades are noted their number, condition, place, and end of loosing. In number they are foure, as a number competent, yet not for that respect which is of the foure, Chapter 7. (for the foure corners of the earth) for this plague goeth not so wide, being but against the third part of men (a cleare distinguishing note of Mahome­tisme from Antichrist) but here, they are foure, for all occasions, as the other were for all places: and therfore foure times are put (an howre, a day, a moneth, a yeere) not to designe the space of this woes durance, but to shew that these were ordained, and in number compe­tenr, to execute God his wrath at all occasions, short, or long, as God should bee stirred to indignation, and send them forth. Agreeable hereto the commande­ment commeth from the foure hornes of the Altar, to shew Christ his sufficiencie of power, to raise vp instru­ments of his iustice according as by the sinnes of men he is prouoked. For, from this Altar both the prayers of Saints, goe vp before God, and the fire of vengeance is powred downe on the world, Chapter 8. this maketh the allusion, and conueniency in number of foure Angels, foure hornes, foure times.

10 The condition of these heades is, that they are [Page 82] bound, whereupon is the commandement of loosing; this sheweth the seuerity of these foure Angels of wrath, in that they are bound vp as ragefull beasts, and giueth certaine expectation of cruell effects, they being loo­sed. God his patience is here also noted, restraining his iudgements, till the wickednesse of men extort them from him. These foure Angels are the heades of the Mahometane and Turkish Armies. Not for so many heades in proprietie, as many vainely vexe themselues to finde out, but for the reason aboue touched; who how they were tied vp at Euphrates, that is, restrained in the East parts about Babell and Persia, partly by their owne intestine discords & wars, partly by some great victories of Christians, from working this horrible desolation which now vpon this their loosing ensueth, is cleare in the story. Mahomet arose soone after the open and auowed beginnings of Antichrist, and spred his poyson, aduancing it so with fire and sword, that in short yeers his Successors ouerranne all Arabia, Egypt, Africa, Spain, and Persia. This swift course was after tied vp; (as the commandement of loosing them from their binding ne­cessarily implyeth, shewing that both before this they were, and from raging tied vp) for a good space, till at length Turkes ioyned with Saracens, and becomming one people, and of one poisonous religion, vpon huge encrease of Antichristian impiety, they gotte free scope from Euphrates in God his iustice, to slay the third part of men, from which kind of working the Locusts were restrained▪

11 Thus are the heades, their army is described from their number, kind, disposition, horrible effects, and power of working, their number is huge, to shew their innumerable forces, wherein the Story is cleare. Their kind is that they are horsemen: both because their chiefe forces consist of such, as also to shew their fiercenes and irresistable inuasion. Their cruell disposition is expres­sed, [Page 83] in that their habergeons were of fire, brimstone, & Iacinth. For when the Scripture describeth horrible ex­ecutions, it is ordinarily by fire and brimstome, and as­cending smoake, as in the Psalmes and Prophets often. Now brimstone inflamed, yeeldeth both a flame and a smoake of a Iacinth colour, and accordingly they are here put, to shew in these a bloudy disposition to worke vtter desolation, like that of Sodome. For this, their hor­ses also are said to haue heads of Lions, to designe open rage and professed cruelty, whereas the Locusts coue­red their Lions teeth with faces of men, and haire of women. Fire, smoake and brimstone are said to come out of their mouths, not onely to amplifie this their cru­ell disposition, as breathing nothing but vtter desolation; but also to shew their facility of destroying all thinges, as with a breath or word. The third part of men are said to be destroyed by them, to shew according to the Phrase aboue in the first foure Trumpets, that this plague should not ouergoe al, as did that of the Locusts, but yet should worke a horrible and great vastation, conuenient­ly to their cruell disposition, set forth in three things, & this effect is most euident: for neuer any conquering people before them wrought such desolation as they in the parts which they haue ouerrunne; so as in the most plentifull and best peopled parts of the earth, they haue scarse left so many villages, as were sometime famous Re­publikes. These are their effects. Their power of wor­king is both in their heads & tails, for they haue also tails like Serpents, stinging: all the power of the Locusts was in their tailes, at least by them they wrought all, that is, by poisonable doctrine, therefore they pretended no power of open murthering men of the world: but these haue power both in heades and tailes, that is, both by their policy and gouernement they vse and pro­fesse plaine hostility and practise of the Sword, and also by their false Prophets they sting as did the Locusts, poi­soning also with false doctrine: so manifest a note of [Page 84] distinction is put here betwixt these woes, as they could not haue beene mistaken, if forelaid preiudices had not forced the wresting of cleare things to wrong accom­modations.

12 Thus hath beene the euill, the euent is obstinate impenitency, and induration of men in Antichristian workes, which are here so plainely set downe, as any ha­uing eyes may see, whose impietie hath loosed these An­gels, and whose obstinacy still maketh them to preuaile; and so by iust consequence, albeit to them directlie was not permitted to bee open murtherers of men, yet that with them truly, is found all the bloud shed vpon the earth▪ Chap. 18. 24

AS the sixth Seale, besides the own pro­per effect gaue a preparation to the seuenth, by a summary view of the whole effect thereof in the seuenth Chapter: so here the sixt Trumpet (besides the proper woe of it in the four destroying Angels from Euphra­tes, and their Armies of desolation in the end of the last Chapter) maketh way now in this and a good part of the next Chapter, to the effect of the seuenth Trumpet, and last woe: which, impenitency now iustly bringeth on. Now all this preparation, euen to the blowing of the seuenth Trumpet Chapter 11. 15. albeit it be to cleare the way, yea, and hath some no small beginnings of that great woe, which by the seuenth Trumpet is fulfilled, yet it is comprehended vnder the second great woe accor­ding to their distinction by Trumpets: because euen in the height of this second great woe, these degrees to­wards the last, were working So wisely and artificially is [Page 85] the course of this Prophesie led forward, and parts there­of clearely coupled together. This preparation then, for Antichrist his iust and full ouerthrow, vpon obstinate im­penitency against the pun [...]shment from Euphrates, is by a magnifike description of that great partie who foileth him: and of the meanes of his victory. The party, is Ie­sus Christ, heere typically setforth (as alwaies through­out this Prophesie) not according to the veriry of his person, but to expresse his operation in this worke. His meanes of victory are, the little booke opened, and the bold and powerfull preaching thereof: and that, for Fi­nishing the mystery, in the full ouerthrow of the enemies, and perfecting the Church in all grace; heere as a prepa­red Bride for her husband: whereto, hee fitteth [...]pt in­struments, who by diuine motion, studying diligently the Scriptures, preach euery where the Gospell. So, as by the true rule rightly applied, the true Church of God is discerned from the false: and light growing, Antichrist his kingdome is in a degree, shaken, and beginneth to fall: and in the seuenth Trumpet is vtterly and for euer destroied.

2 Wee haue, then in this Chapter, the comming of the great personnage performer of this worke, and the end of his comming: For effectuating wherof, pro­phecy is restored. This great perso [...]nage, is that stronger Matth. [...]. 29 one then Satan, who foiled him, and now, after a sort re­turneth to ouerthrow the beast of his power, the Angell of the bottomlesse pit, king Apollyon. In this personage, are to be obserued, whence he commeth, the forme of his person, and his actions. Hee commeth from heauen, as the aduersary came out of the bottomlesse pit, not in pro­priety of speech, as if he personally descended: but that he, who through antichrist his darkenesse was not seene, now againe sheweth himselfe. As, God is said often, in Scripture to depart or hide, and againe to shew himselfe. The glorious and magnifike forme of his person is shew­ed in a note of diuine maiesty, that he is cl [...]athed with a [Page 86] cloude, Luke 2 [...]. At the erecting of the tabernacle, a cloud Exod. 40. 34 1. King. 8. 10. filled it. So also, Salomon his Temple, The Lord hath said he will dwell in the cloud. Hee gaue his presence to Israel in the wildernesse, in a pillar of a cloud. Hee maketh the Psal. 104. 3. Acts 1. 9. cloudes his Chariot, and he went vp in a cloude. Second­lie, he hath the Rainebow about his head, as he, whose pre­sence bringeth peace: the raies of his face imprinting the seale of peace in the darkest so [...]le and most clowdy con­science. The shining of the Sunne against a cloud maketh the Rainbow. So Christ, whose face shineth like the Sun in his strength, Chap. 1, being clothed with a cloud, hath conueniently a Rainebow about his head. His flesh is the vaile couering his Deity, whereof the manefestation ther­in, maketh our peace. But heere specially, hath hee the Rainebow about his head, as comming now to dispel the great deluge of Antichristian darkenesse: which shall ne­uer againe ouerspread the face of the Church, more then the waters of Noah shall the earth: giuing thus a sure pledge of serenity, Chapter 9. Section 5. Thirdly, his feet haue two notes. They are pillers, and they are fire. The first, for stable firmnesse and solide strength, wherein hee now commeth both to stablish his Church in peace, and to tread downe all his enemies. The fire, sheweth with light and purity, dispelling darkenesse and purging all vnclean­nesse, yet fiery affliction conioined, in this conflict with Cha. 11. 3. 7. 8. Chap. 13. 7. & cha. 14. 12. 13. Antichrist: against all which notwithstanding, his Church should stand stable as the Pillar of truth. He hath fourthly in his hand, a little booke open. This is the weapon of his victory. It is little, in comparison to Antichrist his great booke of humane Traditions, vnwritten Verities, Apo­criphe Scriptures, Decretals, Canons, and manifold Le­gends, all ioined and equalled by them in their practise, at lest, with this booke. It is open for that cleere vnder­standing of holy Scripture which now Christ should bring: whereas, in Antichrist his darkenesse, the same was buried in ignorance, which, with them is the mother of deuotion, it being held capitall for common laicke men [Page 87] to read Scripture in vulgar tongue.

3 The actions of this great personnage, thus furni­shed, are in his gesture and in his voice. His gesture is, that he set his right foot on the Sea, and his left foot on the Land: as he who hath power ouer all creatures. Who stablisheth the mountaines by his power, and appeaseth the noise of the Seas, the noise of the waues thereof, and Psal. 89: 9. the tumults of people, Psal. 65. His right foot is set on the Sea, as whose rage is most terrible, and the left, on the earth, to shew that he is sufficiently furnished with all strength, and accordingly vttereth it, as for the party op­poner is requisit. In the 13. Chapter, to expresse Anti­christ his estate, two beasts arrise, the one out of the Sea, the other, out of the Earth. These he commeth to vndoe, and conueniently therefore setteth his feet in this manner. So is his gesture. His voice, is a loud cry. Wherein, as the little booke is the weapon of his warfare, so the vse and welding of it, is heere expressed; to wit, Preaching. Whereof to shew the boldnesse, his voice is compared to the reoaring of a Lion. And to expresse the power, and that, perfect, accompanying the bold Preaching of the Gospell now restored, seuen thunders are said to speake. As at the going out of the Gospel in the first seale, the first beast hauing the face of a Lion, Spake like thunder: So, now at reuiuing of the Gospel to Antichrist his ouerthrow, it shall be accompanied with boldnesse and perfection of of power. The great Angell comming downe to fight for Sion and the hill thereof, Isai 31 4. Now, consider that Christ is heere described according to his vertue working in his seruants: whose voice, if it be his, is bold and pow­erfull, If their voice be, as it ought, the eccho of his cry, it will be like thunder. For thunders speake as he roareth Amos 3. 8. and except he roare, no thunder vttereth any voice. His sheepe know his voice and not the voice of a stranger. All Ioh. 10. 4. 5. this is, to shew, that the ministery of the Gospell, through the power of Christ accompanying it, shal consume Anti­christ to powder. That notable things were vttered by [Page 88] these Thunders, Iohn his readinesse to write, argueth cleerely. From which hee is staied by commandement, not to write, but to seale and close vp what they had spo­ken. Wee must be sober, and contented with what it pleaseth God to open, as not able at all times to receiue al things. I doubt not, but now in cleere manifestation of Antichrist, these thunders haue beene, and are still thun­dering that openly, which heere for the time was sealed vp. But, for this time their speeches haue beene, as I thinke, so plaine, as Christ thought not meete to put in register. For these mysteries are (as it becommeth) so de­liuered, that the wise, in time, shall vnderstand them, but the wicked shall do wickedly. To them things are spoken Dan. 12. by parables, that, hearing they may heare, and not vnder­stand, and, seeing they may see, and not perceiue. That Matth. 13. 10. these speeches were vttered, and yet closed vp, was part­lie, for Iohn his particular information and strengthning. As to such effect, God in reuelations, sheweth to his ser­uants of high imploiment, sometimes, more then in either, Mark. 9. 9. 2. Cor. 12. lawfull or possible to vtter. And truly, I am of this opi­nion, that none can be an able minister of the Gospell, who, for his owne both light and feeling, hath not more then he can publish. It is partly also, for all readers and hearers of this Prophesie, to exspect and aduert, in their time these thundering speeches: as to the praise of God, we now doe cleerely. For, that heere Christ comman­deth to seale them vp, and that, heereafter in this Prophe­sie (which is but one continuall trance) they are vttered, I neither see any reason of it, nor any place yeelding any probability that so it is.

4 Thus is the great personage instructed with his weapon, the word, vnderstood and preached in all bold­nesse and power. The end of his comming thus instructed, is to Finish the mystery of God, and that without longer de­lay Act. 3. 21. or protraction of time: So, as vpon the sound of the seuenth trumpet, and in the daies thereof, all shall bee ac­complished, whatsoeuer the Prophets had foretold either [Page 89] of the destruction of the enemies or the Church, or of God his plentifull mercy and grace, in her deliuerance, and her goodly, gracefull, and peaceable condition there­upon. For this is the mistery of God, which in the daies of the seuenth Trumpet shall bee fulfilled. Which trum­pet as it hath begunne to blow long agoe, and (praised be our God) we see the effect of it in good degrees aduanced: so how long it shall blow, God onely knoweth. This al­waies is certaine, that Antichrist his destruction, already begunne, shall hold on to euerlasting woe; neither shall he recouer strength. As also the increase of light and grace towards the Church, shall continue, till Antichrist being ouerthrowne, and the Iewes io [...]ning to the faith: she inioie a gracefull and peaceable state heere, as a Bride prepared for her husband. This to be the minde of the Holy Ghost, the whole course of this prophesie sheweth euidently. And the many goodly promises of the Prophets gathered together in the Church her description, Chap. 21. and 22. proue cleerely that therein is the mystery of God ful­filled according as hee foretold, By his seruants the Pro­phets. Now, the things in this Chapter, and to the 15. verse of the next, hauing such congruity of argument with that of the seuenth Trumpet and last woe (as whereof, they are not onely the preparation, but euen such great begin­nings) yet notwithstanding, they are deliuered vnder the sixth trumpet, and second great woe. Because, albeit it be true that these Trumpets no more then the seales or Viol [...] be put for knots and periods of time exactly cutted, but for distinguishing diuers matters: yet thus farre in them, time must be looked to, that they fall out in course after other, as they are heere ordered by the spirit. For, though the e­uill of the sixth Trumpet was euer in time of the fifth: and the euils of both fifth and sixth Trumpets hold on in some degree in the beginning, yea a good space of the seuenth,: yet the world, felt first, the fifth Trumpet, and woe thereof; whereupon, the sixth Trumpet and second great woe, insuing, albeit the first woe ceased not, yet [Page 90] when the world felt most the second, as in the height of it, beeing then the most sensible plague, all euils and pu­nishments whatsoeuer of whatsoeuer kinde, are ioyned with the greatest woe in the time. And thus is it, that al­beit these beginnings of Antichrist his fall heere, and to the 15. verse of the next Chapt. agree, in argument with the matter of the seuenth trumpet: yet, because these beginnings & first degrees fell out in the greatest height of the second woe, and were yet of no such weight or measure as the worldly sort and Antichrist, feeling a hea­uier woe vpon them, did so much regard: therefore they are put vnder the second woe and sixth trumpet. But when these small beginnings grow on so farre as Anti­christ and the worldly sort following him, become first afraid, Chapt. 11. 11. and vpon the seene danger of his kingdome already begunne to fall, then falleth to count light of the other woe in respect of this: then is the se­uenth trumpet saide to blow and the second woe to bee past, the third now comming in place. And this order of deliuery, which the spirit vseth, as it is exceeding arti­ficious and pleasant, so being well aduerted, it bringeth great light and satisfaction. Now, because this end, of this great Angel his descending, seemeth incredible, An­tichrist and his kingdome being so strongly setled, as the ouerthrow thereof appeared impossible: the great Whore presuming thereupon, to sit still as a Queene, and Chap. 18. to see no mourning: therefore, that the promise may bee the mo [...]e sure, it is confirmed by an oath. Wherein, for instruction, are to be obserued, the swearer, his gesture, the forme of oath, and the point sworne.

5 As we haue heard the end of this great Angel his descent, so is shewed how this end is effectuate. And this is, by fitting and preparing fit instruments thereto: who are stirred vp by diuine instigation, to take the lit­tle booke from him only in whose hand it is open, to eat it vp, receiuing in their hearts all God his words, &c. Ezech. 3. 10. This eating hath a double effect in the eaters, of [Page 91] sweetnesse and delight in the mouth, and of bitternesse in the belly; that so they may be meete for that effect set downe in the last verse, where is the interpretation of all this signe. Shewing in Iohn, (who here, is the type of these whom Christ shall thus, and to this end, stirre vp) that, for raising againe the true light of the Gospell, and by the powerfull and wide preaching thereof, gathering of his Church and defeating darkenesse: hee will raise first in mens harts a loue of knowledge, and of the booke of God, who thereupon, by his motion shall study the same most diligently, as eating it with appetite: and shall finde in studying it, exceeding sweetnesse and spirituall ioy to their soules: and letting it as it were downe in their stomachs, and filling their bellies with it, they shall bee so filled, as not able to containe it, they must burst foorth; though the preaching thereof beget them of the world great trouble, and many teares. For all this frame of speech, see Ezech. 2. and 3. and Ierem. 15. and 20. and withall, obserue herein the distinct degrees of a true inward calling, whereof none can be lacking in the true minister of Christ. First, a loue of God and of the knowledge of his word, begotten in the heart by diuine motion. 2 A heart to pray for light. 3 A diligent and carefull study of Scripture. 4 A sweet delight and taste found therein of spirituall ioy to their owne soules. Now all these any good Christian may haue: but, to make a Pastor, thou must also find the last, that is, bitternesse of belly. The accommodation of this is so cleare in story, of these, whom God thus first stirred vppe to the loue of learning, and by whom the true light both of diuine and humane sciences was restored, so as Antichrist was dis­couered and noted for the man of sinne; that it needeth not here to be inlarged. Reade the story and accommo­dations of Writers on this place.

HEere, the effect in some degree is shewed, of that which typically was spo­ken of Iohn in the last verse of the for­mer Chapt. in that the little booke, being eaten, giueth to the eaters, a fa­culty to discern the true Church from the false; by assistance and instigation of the great Angel who giueth it. And this is, by apply­ing the rule and measure thereof (sound and straight as a reede, strong, apt, and maniable as a rod, and as Aaron his rod, which deuoured the rods of the Inchanters) whereby the body of the true Church is found to bee Exod 7. 12. small, as the Temple in comparison of the Court and Ci­ty: and hid, as the Temple, wherein none entred but the Priests, as a small center in the midst of a large cir­cumference, and closed vp within it. The Ministers in Deut. 17. 6. & 19. 15. Iohn 8. 17. number few, beeing but two, the smallest of numbers, and yet sufficient for witnessing of a truth. In calling, witnesses, and of diuine things, being Prophets and stan­ding before God. In condition, afflicted, as doing it in sackecloth, in much heauinesse and many teares. In this condition, yet hauing great and diuine power: towards the Temple, dispersing plentie of grace as oliues, and true light as candlestickes: and outward, hauing vengeance in readinesse against all disobedience, as Elias and Mo­ses, hauing, nor vsing, against their enemies, no armour but spirituall, and that for the space of a 1260. daies, al the while the Gentils occupy the Court and holy City and tread them vnder foot, that is, all the time, Anti­christ possesseth the name and title of the visible Church (defacing and downe treading therein true worshippe) which therefore is cast out, and hath not with God, the account of his true Church, now-onely closed vp within [Page 93] the Temple. The frame of speech is from the Iewes Tem­ple, thereby to expresse the condition of the Christian Church, vnder and within the compasse of Antichrist, vsurping the title, and glorying in multitude and visibi­lity: who therefore, after the same frame of speech, hath with his false Church, the name of Gentiles, obtaining a good space, the whole City & Court of the Temple; euen that beast, who worketh 42. moneths, Chapt. 13. All which time, God had his owne Church, albeit small and not seene of men, euen within the bowels of the Anti­christian vsurpation, as the Temple is within the City and Court. Which true Church, hee intertained in the life of God, by a hidde, but powerfull dispensation of grace, of a secret vnknowne and small number of true Chap. 14. 2. 3. Ministers. Whose state and condition, in course of time and Antichrist his opposition, is threefold. First, they prophesie long and powerfully, and albeit in sackcloth, yet without bloudshed beeing hid in the Temple. Se­condly, the Angel of the bottomelesse pit, King Abad­don, smelling them out, they are openly murthered, and cruelly and barbarouslie intreated, euen with applause and congratulation of the world, in all parts of the Antichrist his power (the great City) so as they seemed In orbe Roma­no qui sunt Ci­ues sunt Roma­ni. Lex Anto­nini Pij. Bodin in metho. histo­riae. cap. 6. to bee vtterly vndone and extinguished: and the earth, and earthly men thereupon, reioysed as freed of them, who by the light, reprooued their darke workes, and thus tormented them: not as the Locusts tormented men, Chap. 9. But as Elias and Micheas did Ahab: Ieremias, the Land; and Amos Israel. Thirdly, the spi­rit of life from God, which neuer can be killed, (for the truth can neuer be bound) raiseth them, that is, others, hauing the same spirit and power: who stand vp on their feet, that is, stoutly and vigorously set themselues to fight against Antichrist, so as hee shall then beginne to be af­fraid, and his former great mirth shall be troubled: and that so much the more, when hee and his sectators shall see (to their great both griefe and feare) these few, hid, [Page 94] afflicted, slaine, & mocked ones, (of whom, they thought they had beene rid for euer) by diuine calling, called vp See Chap. 12. Sect. 8. to heauen, that is, separated from the fellowship and all communion with Antichrist and his earthly sort, to bee, with account & protection acknowledged and seene the true Ministers of God his true Church, which now, from vnder Antichrist his darkenesse (vnder which it lay vailed as the Temple within the Court) shall become visible, in a degree euen to the enemies. Whereupon immediate­ly, ensueth a great commotion and stirre: so as a part of Antichrist his kingdome falleth, and the power thereof is much impaired, by ouerthrow of a great number and conuersion of others. And thus, way is made to the se­uenth trumpet; wherein, not a part, but all Babel falleth an eternall fall.

2 Consider now, how distinctly and clearly [...]heere, Antichrist his whole dealing in the diuers degrees there­of, and the true Church her case all the while, is euen painted out before the eies of any that is not blinde. So great light commeth by the little booke eaten, and rod applied. The first of the three conditions was, of the Church before this time of application of the rod, but the measuring and finding it out, is of this time. The other two conditions, come now, vpon this applying of the rod, by such as through eating the little booke were inabled thereto: which Antichrist perceiuing, they are killed and lie dead, &c. And as, for course of time and story, this Chapter is orderly put, so also exceeding per­tinently for order of matter. For where, by the resto­ring of prophesie, in the last Chapt. it might bee presu­med that no true Church could bee before, seeing, that where no prophesie is, the people perish; and this doubt, might greatly trouble the resolution of a godly soule: for clearing this doubt, and shewing how alwaies, euen in the midst of Antichristian darkenesse, when no such thing appeared to the eies of men, yet the rodde rightly applyed, made the applyers to see, that God alwaies had [Page 95] a true Church, in which was a dispensation of grace, though vnseene. And this Church breaking out, first in few, and outwardly weake persons, albeit it receiued so hard entertainement by Antichrist, as it seemed euen vt­terly extinguished in the rising; yet still it preuailed by euident degrees, till manifestly at last the Temple was opened in heauen, and the Arke of the Testimony seene. The accommodation hereof sheweth it self: and the two last cases are so much the more cleare, as they were seen, and are of recent memory. To cleare the first state and secret dispensation of grace, and light when it appeared impossible, a speech is taken from Zacharie, and hauing allusion to the Temple of Ierusalem, as hath all this Alle­gory. Zach. 4. For as light in the Temple by burning lampes of the Candlesticke, was ordinarily entertained through bringing in oyle, dayly to keepe them burning; so the Temple being closed, and not onely the City, but euen the Court of the Temple (except through which no pas­sage was thereto) being possessed and trod downe so long of the Gentiles; it might appeare impossible that any light could hee preserued in the Temple; thus clo­sed and compassed. Therefore in this estate God com­pareth the Ministers of grace to two oliue trees growing vp by the sides of the Candlesticke within the Temple, and letting drop from their branches oile in the lamps. Oh, how sweetly the spirit expresseth that which the foolish world can neuer learne, while still they cry, where was your Church? Neither by an Armie, neither by strength, but by my spirit, saith the Lord.

3 For more clearing of this matter, as before, Chap­ter 9. in the time of fiue Monethes, the state of the Locusts and their working was much cleared; so here▪ to the whole rage of Antichrist during which, the Lord had still his owne witnesses, a time is attributed, that by comparing the places and cases from which this time is taken, and to which the holy Ghost here purposely al­l [...]th, wee may learue great wisdome. And to leade vs [Page 96] hereto, wee haue not onely the like time, but also the like speeches: the spirit as it were pointing to vs, whi­ther hee will haue vs to goe. The time then attributed to Antichrist his whole rage, is forty two monethes, all one with the 1260. dayes of the two Witnesses prophe­sying (to shew that all that time God had them, and continually, therefore is the time counted by dayes) and all one with the time, times, and halfe a time of the wo­man her abode in the wildernesse, Chapter 12; all alike making vp halfe a weeke of yeeres, or three yeeres and a halfe. And thus the spirit counting one and the same time, by all the spaces of time, yeeres, monethes and dayes, to shew euidently, that the yeeres are of mo­nethes, and both yeeres and monethes are of dayes, as al­so that the dayes are properly to be taken, it is wonder, how learned men could haue so farre mistaken them. Now in all the Scripture wee shall not find a condition of the Church, with any circumscription of time answe­rable in condition, and points of Antichrist his dealing, here pointed at, (that is, wherin the true worship is so defaced, as in place thereof, a false worshippe is ere­cted, and truth trod vnder foot) but the two here al­luded to, as in the speeches brought hither from both is more then manifest, of treading vnder the holy City, pro­phesying in sacke, killing with fire, shutting of heauen that it raine not, &c. The one is of the time of Elias his lur­king and famine vpon Israel three yeeres & a halfe, when 1 King. 17. 1. Luk. 4 25. Iam. 5. 17. 1. Kin. 19. 10. God his worshippe was ouerthrowne, his Prophets kil­led, and worshippe of Baall erected, no true Church appearing to bee left in Israel, euen to the Prophet; who yet all the while tormented the aduersaries, no rain com­ming but at his word. The other, is that of remouing the dayly sacrifice by Antiochus Epiphanes, and the ab­homination of desolation, set vp in place thereof for a Ioseph. lib. 1. de bello Iudaic [...]. Dan. 127. time, times, and halfe a time, Dan. 7. 25. so long our Sa­uiour vnder great affliction and contempt preached in the dayes of his flesh, euen halfe a weeke, and was [...]ast [Page 97] out of the Synagogue: the Priests, Scribes and Phari­sees all the while obtaining the name and account of the true Church. To the second condition of these wit­nesses in this whole rage of Antichrist, are attributed, three dayes and a halfe, that is halfe a weeke of dayes, as the whole is of yeeres: onely to keepe thus the allusion to the halfe weeke: but so as therein to imply this con­solation, that howsoeuer the whole time of Antichrist were long, which yet should haue an end, as had these miserable times of Iez [...]bel and Antiochus: and that all that long time, the true witnesses should bee in af­fliction and heauinesse: yet that time of cruell and open murthering, and barbarous ferity should bee but short, as is halfe a weeke of dayes in comparison to half a week of yeeres. And this in story is most cleare. For as their cruell and open murthering beganne with the reuiuing and new breaking out of the Gospell, what time Sathan was loosed the second time, Chapter 20. And the beast became of his colour, Chapter 17. So, as the truth pre­uaileth by increase of light, they are faine to relent though nothing in malice and rage, (which groweth more and more, they euen blaspheming and gnawing their tongues for sorrow) yet from vnbrideled libertie, in murthering the Saints in this degree. To the last condition is attributed no circumscription of time, be­cause it is the beginning of that victory to the Saints, & fall to Babell, which shall haue no end of time. For right vnderstanding of these times, see more Chapt. 9. Sect. 5. as likewise for this, that here is said (The second woe is past) see, there Sect. 8. Now here is well to bee consi­dered, that what in this Chapter is shewed of Antichrist his rage against the Church, and her suffering by him, is here handled, but by the way, and not of purpose, to shew that Story (which commeth in the 12. 13. and 14. Chapters) but onely so farre as was requisite for clea­ring the story of the witnesses, how the world is plagued [Page 98] by them: which is here the scope of the spirit, See vpon Chap. 14 Sect. 10.

4 Thus was the sixth Trumpet, and the second great woe, followeth the seuenth: to which we see how faire a way is made in the sixth; to make vs vnderstand, that euen in time of the second woe, and greatest height thereof by the Mahometanes let loose againe from their binding; this last woe was working in such degrees as haue beene shewed; as in like manner in the sixth seale was giuen a view of the mischiefe of the Trumpets, to learne vs, that euen then, before the ouerthrow, and shaking of the Empire, the mystery of iniquity was wor­king. And in all God sheweth his power and proui­dence, that euen with the sinne and wickednesse of men, hath his iudgements preparing long before, for their due punishment in time. Now maruaile not that, here that which is to the Saints, chiefe ioy, is a woe to the World: for our victory is the worldes ruine.

5 Vpon the blowing of the seuenth Trumpet, the effect thereof is, in the rest of this Chapter, summarily denounced, by a gratulatory song of praise of the Church to God for the ioyfull effect to them, though wofull to the world, which now they preconceiue is to ensue. And this effect summarily here denounced, is through the rest of all the Propheticall narration expo­ned at large. The summe and matter of their fong, which stirreth them to thanksgiuing is in this, that God now raigneth. And this raigne is cleared by two great effects, the one is the destruction of all enemies, the o­ther is a sequell hereof, the good estate of God his chil­dren, the time of whose reward now is come. The Iu­stice of God in the destruction is shewed, in that these enemies were angrie, and had in their fury destroyed the earth, and murthered the Saints: so as now God had iust reason to be angry in his course, and to iudge and reuenge his dead fully on the world, by prosecuting [Page 99] still his, now begunne wrath and iudgements against the aduersaries, till they be closed vp in euerlasting torment: and redressing the estate of his Church in continuall de­liuerance and encrease of grace, till as a Bride fully pre­pared, shee be receiued to glorie; all being here perfor­med now in the dayes of this Trumpet whatsoeuer by the Prophets was foretold, either of the Church her perfection in grace and peaceable state, or of the enemies destruction. And this is that finishing of the mysterie sworne, Chapter 10. this is that vengeance promised to the slaine soules, in the 5. Seale, but which they were to attend till the rest of Saints were slaine: and this the Gentiles in their anger hauing performed (hauing trod downe the holy City, euen that beast that worketh forty two monethes, making warre with the Saints, and o­uercomming them, Chapter 13.) Now the Lord com­meth in great indignation to repay the world their cru­elty. This double euent thus denounced, is by figne also forshewed, to signifie the rising of the Church in great light and deepe sight of the most hid mysteries, the Tabernacle is open in heauen, and the Arke (which stood in the most holy place) is openly seene. Here is a great degree of knowledge. In the end of the sixt Trumpet, was a great measure, euen that first visible separatiō from Babel, and her earthly ones, when to the witnesses it was said, Come vp hither: but her clearenesse of light is ad­uanced greatly, and the truth hereof is euident All praise to him who hath taken his Kingdome; for since the se­uenth Trumpet began to blow, the Antichristian king­dome thinketh light of the sixt Trumpet, and now this is their heauiest woe, as wil appeare in the effects of the Vials; but it is our song. The signe of the other effect, in the destruction of the enemies, and God his horrible iudgements to that end, are thunderings, lightnings voi­ces, earthquake, and much haile See vpon Chapter 4. Sect. 10. thus, Babel, whereof, but the tenth part fell, at the first essayes, in the time of the sixth Trumpet, now at [Page 100] the sound of the seuenth, taketh a totall ruine, as did Ios. 6. 16. Ierico at the seuenth Trumpet, for to that is the allu­sion.

THe seuenth Trumpet sounding, the ef­fect thereof was summarily foreshew­ed in a congratulatorie song, & signes expressing the maine points of the e­uent to ensue, in the end of the last Chapter. Now hence through this Booke (to the generall conclusion of al) that is largely and particularly exponed: in the story of two great wonders or signes in Heauen. The first in the 12. 13. and 14. Chapters: the other thence to the end. The first signe or wonder hath the story of the enemies, and condition of God his Church oppressed by them, & in some degrees comming out vnder that bondage. The second hath the story of full victory, in the perfect o­uerthrow of the aduersaries, and the Church her goodly and gracefull state thereupon. The first in the 12. 13 and 14. Chapters, is of one time with that story, which in the fixe seales and sixe trumpets of the seuenth hath beene shewed: but yet is not the same. And where it would appeare to haue but one and the same matter; yet the purpose and respect of handling is much different, wher­of see more vpon Chapter 14. Sect. 10. And here this Narration commeth exceeding fitly, both for time and matter. For time, because, albeit it be of things fallen out before the seuenth Trumpet, yet so cleare a sight of them was not got, till vpon the blast of it the Tabernacle of testimony opened in heauen, afforded to God his chil­dren a more plaine sight of the enemies, their course & successe of working. For matter, because, that vpon [Page 101] the souuding of the seuenth Trumpet, so great a ioy of the Church vttered in such a song, vpon preception of so great a deliuerance to her selfe, and destruction of her enemies, requireth for cleare vnderstanding thereof, and how great the worke is, that these enemies be knowne, and their dealings: and to endeare the more to the Church her owne; deliuerance, that her troubles and wrestlings with these enemies bee also seene: that so, both the equity of the former iudgements, and special­ly of this last and finall wrath to come on them, may bee cleare. Till now the Story hath beene of wrath vp­on the world, from which the sealed ones were free, the Church her sufferings nothing, or but sparingly touch­ed: the Story of the Witnesses, Chapter 11. being deliuered but as they were a Woe vpon the world; but now in these three subsequent Chapters, the Story of the Church her sufferings, and of the parties by whom, (vpon whome, and for which came all the former woes, and now finall wrath is denounced) is most pertinent­ly, both for time and matter inserted. The not aduer­ting of this purpose of the holy Ghost hath bredde to many in reading this Booke great obscurity, while they tooke not vppe the sweet and plaine way there­of, so ledde, as falling in againe, in the end of the soureteenth Chapter, to the point where it left in the end of the eleuenth, (for inserting of this necessary Story) the summary execution is, their preponed of that which in the end of the eleuenth Chapter, was summarily denounced. And so in the second great Wonder or Signe seene in Heauen, throughout the fif­teene, sixeteene, seuenteene, eighteene, nineteene and twenty Chapters, this effect of the seuenth Trumpet, as touching the destruction of enemies, and Church her victory is largely exponed, and in the twenty one, and twenty two, as touching her gracefull and peaceable state thereupon.

[Page 102] 2 The first wonder or signe is double, according as therein the enemies inuaders, and partie assailed, are ex­pressed. The party assailed is the woman and her seed, first and last. The assailing enemy, is the Dragon, by himselfe openly, and by his Lieutenant, the beast of his power, co­uertly. Against the woman and her first seede, is set the Dragon, directly in this Chapter. Against her in her other seed, the beast of his power, throne and authority, in the next Chapter. This is that warre proclaimed in Paradise. Gen. 3. 15. In this Chapter are; first, the description of the parties by their habit, and disposition to doe. Secondly, the euent; which maketh way to the next enemy in the next Chap­ter. The party assailed, is the woman, in habit clothed with the Sunne, treading the Moone, crowned with twelue Starres. In disposition of present endeuour, big with child, trauelling, pained, and crying through paine. The assai­ling party, for habit, is a great redde Dragon, hauing se­uen heads crowned, tenne hornes, and a taile. His endea­uour to doe, is, he casteth stars from heauen with his taile, and standeth before the woman to deuoure her child with his heads.

3 The euent hereof is (according to the ordinary forme of Scripture) first Summarilie proponed in the 5. and 6. verses. And next, thenceforth more largely cleered. And this euent is double. The childe is borne and exalted: and the woman flieth. In the summarie proposition of this double euent, the childe his quality, dignity, and ex­altation to high estate is proponed: and the womans flght, by the place, whither; her condition in it, and time of this her condition, is described.

4 Hauing, thus summarily in the 5. and 6. verses, pro­poned this double euent: he sheweth after, how it fell out, and by what meanes. And first how it came, that the childe so narrowly watched, and by so strong an enemie, yet, not onely escapeth, but is exalted to great honour. This, of the childe commeth by a great battell in heauen. [Page 103] wherein are the Captaines of either side, their Armies, and the euent of the conflict. The Generall Captaine of the one side is Michael: his Armie, are his Angels. The Cap­taine and Army opposite, are, the Dragon and his Angels. The euent of their conflict, is, the Dragon is foild, and the degree of the foile is, that he and his Angels are so de­iected, as they haue no more place in heauen. This is cleared by two contrary effects. The one, in the heauen­lie Citizens of ioy: the other, in the Dragon of rage. The ioy of the heauenly Citizens is set foorth in their song of victory: which victorie, is amplified by the greatnesse, cruelty, subtiltie, maliciousnesse, enmity, and peruerse diligence of the Dragon, who is ouercome: by the no­blenesse of the victorie, for the price of it: by the Souldi­ers constant suffering to attaine it, which endeareth it the more: and lastly, by the miserable condition of the earth­lie sort through this his foile. Thus, is declared how the child escaped, and was exalted. Next is shewed, how the second part of the generall euent, that is, the womans flight, did come. The Dragon his rage for his foile, and misgiuing endeauour against the Childe, stirreth him to peisecute the woman. Thereupon shee flieth, being heal­ped thereto by the meanes giuen her of two winges, Of that great Eagle. And her flight, heere, as before in the summarie proposition, is cleered by the place of her re­trait, her condition there, and the time thereof. This rage of the Dragon against the woman, hath two degrees. The first is, hee persecuteth her, wherethrough shee is brought to flie, by the meanes giuen her of the winges. The second degree is, his endeuour, for her ouerthrow in her flight: the floud cast out against her. This double rage is eluded; the first, by the wings; the second, by the helpe of the earth, which swalloweth the flood. This ge­nerall euent of all this misgiuing endeauour against childe and woman, worketh in the Dragon increase of rage, whereby he is stirred to make warre against the rest of her Seede. Against these (hauing misgiuen in his open dea­ling [Page 104] against her first seede) he stirreth vp that beast, whose rising and working to behold, Iohn standeth on the Sea shoare.

5 I haue ioined together, and at length, the resoluti­on of this Chapter, the mistaking whereof, in my iudge­ment, hath marred all the accommodation heere, and much obscured all the rest of this Prophesie. The right accommodation shall yet bee the more cleare, if wee ob­serue after what manner, in this Prophesie, the holy Ghost describeth the enemies of the Church, and whence the whole frame of speech, in this Chapter, is taken. First, then, the course of the Church her sufferings, and her e­nemies, by whom, is framed to the course of the old Te­stement: wherein, the first great enemie was Phaaro. The second great foe was Babel, and these Beastes in Daniel. Ezech. 48. & 49. & Dan. 7. & 11. Of which, the last extreme enemy, was Gog and Magog, euen the Kings of Syria: and of them, most of all, Antio­chus Epiphanes. To these their enemies, and the old Churches sufferings by them, that heere in the story of the Christian Church her foes and sufferings, the Spirit alludeth, it is most cleare. To moue vs to compare and finde not onely light heere, but to see also that these for­mer were stamps of greater things to come. Now all the speech of this Chapter, is from the state of the Church in Egypt: which, in her infancy there, was as a woman big with childe, and crying through cruell burdens: Pharao that great Dragon, euen that great Leniathan, first Psal. 74. 13. 14. Isai. 51. 9. Exod 1. 10. 16 Exod. 12. wrought, wisely with them, as with his taile, and next stood cruelly, ready to deuoure all her Male Children. But Michael fought for them, and in the blood of the lambe, they ouercame, and all the first borne of Egypt are slaine. The Church flieth, as carried vpon Eagles winges, to the wildernesse where she is fed with Manna. In her flight, Deut. 32. 11. the Dragon Pharao minded to haue drowned her in the redde Sea, but the earth helped her: for earthlie Pharao and his earthly Army dranke vp that floud. And all this is to make vs vnderstand, by conformity of case, that [Page 105] here, the first great enemie and sufferings of the Christian Church, in her infancy are set forth.

6 The woman, is the Primitiue Apostolike Church, glorious in the cleare light of the sunne of righteous­nesse, whom she put on for her wisdome and iustification. Treading all borrowed, spotted, changeable, transi­tory and light things vnder foot: glorying onely in the Chap. 21 14. light ministred by the twelue Apostles, which is her crowne. Shee is big with childe of all peoples, whom she was begetting to God, through obedience of faith in Christ. For her great troubles and sufferings, she is said to Gal. 5. Isai. 66. 7. Isai. 54. 1. Mich. 4. 10. be in trauelling and to cry of paine, trauelling in birth of all nations, till Christ should be formed in thē. The speech is frō the Prophets, with whō it is ordinarily in this sense.

7 Now, against this woman, according to the old warre proclaimed in Paradise, is set in apparance, a very vnequall match, but that Michael fighteth the battell. This aduersary, is Satan. (for so the spirit interpreteth verse 9.) Hee is a great Dragon, for great malice, force, and subtilty. He is red, for his cruell and bloudy dispo­sition: as who was a murtherer from the beginning Ioh. 8. 44. Hee hath seuen heades and tenne hornes (the armes of Rome) because of this the Diuell his fury, against the Chap. 17. Primitiue Church, the Emperours of Rome were the in­struments and executors. And therefore, to shew Rome in that state of persecuting Emperours, the heades are crowned, for an euident distinction of Rome then, from Rome thereafter in the beast. The heads and hornes are put in both, that we may know what state the spirit de­signeth: but by the different note of these heades and hornes. To take vp the different time, and condition in time. Against the Primitiue Church, the Diuell, albeit working by Rome, is made the direct enemie, because then, Christianity was directly oppugned, and open rage practised against the name of Christ: Heathenisme, and worship of Diuels, plainely maintained. From which open dealing and licentious murthering, Satan being ty­ed [Page 106] vp afterwards by power of the Gospell: hee dealt more couertly by the beast of his authority, vnder name and profession of Christianity, and pretence of Christ his power, deceiuing men of the world: till, af­ter a thousand yeeres, the reuiued light of the Gospell breaking out a fresh, and discouering the deceit of the beast, hee is so chafed, as hee falleth to murthering of Saints. In which respect the Dragon is said to be loosed Chap. 20. the second time, Chap 20. and thereby the beast falling to open murther, becommeth of his colour, Chapter 17. Of these heades and hornes, see vpon the 13. and 17. Chapters.

8 This Dragon then, imployeth head and taile, that is, cruelty and lies: for, hee was a lier and murtherer from the beginning. By his taile, that is, by his allu­ring deceit, whether effectuall error, or deceitfulnesse of honours, riches, and worldly lusts, hee insinuateth him­selfe amongst these, who seeme shining starres of heauen, and draweth them to fall from light and grace, and to be­come earthly: such as goe out of the Church (that is heauen) but were not of it. Marke alwaies, that Satan his first attempt against the Church, is with his taile a­mongst the starres. Thus he stirreth his taile. With his heads, that is, his power and force, hee setteth himselfe, first, against the childe, to deuoure him in the bearing. Whereby, the fury and rage of Satan, by the Romane Emperours, to keepe the Church of Christ from rising, is signified: notwithstanding whose malice and cruelty, the Isai. 66. 7. childe, and a man childe (alluding to the story of Aegypt, and also, for that, as Christ was in person, and as the pas­chall Lambe, and other expiatory sacrifices of the flocke; so all Christians, in Christ Iesus are consecrated as males, for perfection of strength and spirituall vigor) is borne, that is, the Church is brought foorth to the partaking of the honour, first proper to Christ, and in him to all his Psalm. 149. 9. members. To rule all Nations with a rod of iron, Chapt. 2. 27. And not onely thus brought foorth, but, in eui­dent [Page 107] presence and power of God ruling in and amongst them, established here in earth against all Satan his fury, and visibly separated to God, from the rest of the world; becomming Kings and Priests to God, in Christ: so as, according to Christ his owne prediction, the sonne of man was seene come in his Kingdome with power, by his Church raised in the world. The throne, as the iron rod, is first and properly Christ his right, but it is also the ho­nour of the Saints in him, to whom hee giueth a King­dome, as he hath receiued one of the father: and to whom Iohn 17. 22. Chap. 3. 21. he giueth to sit in his throne, as he ouercame and sitteth in his fathers throne. For euen here, we sit with him in the highest places. So the taking vp of the childe, is the erection of the Church amongst men visibly: in that same sense that the two Witnesses were bid come vp hi­ther, Chap. 11. And the casting of the Dragon from hea­uen, is all one thing with this. For the exalting of the childe, is the deiecting of the Dragon from heauen: and the deiection of the Dragon, is the vptaking of the child. Satan is said to be in heauen, when, so by lies and error he hath preuailed in the visible Church, as no apparant, or very small face thereof is seene. Like as the Church, is in the earth (euen where Satan his throne is) when it is so compassed with error and ignorance, as it appeareth Chap. 2. 13. not, till it be said, come vp hither: that is, till God, by purity of worship and open profession thereof, make his true Church visibly separated from the contagion of the worldy sort. And euen in this case, Satan is deiected from heauen, and sent amongst his owne earthly ones. He is said to fight in heauen, when by slight and might, he laboreth to keepe downe so the true Church, as it can not bee discerned from his company: and is deiected thence, when truth openly in the Church is maintained, so as he can haue no place for dominion, but amongst the Mat. 8. 31. children of disobedience. For beeing cast out of men, hee goeth madlings in the swine of the world, and shut out of God his house, he furiously mistrāmeth his owne: [Page 108] putting forth his rage where hee may, seeing hee cannot where hee would. Woe to the Inhabitants of the earth. This is it, which maketh, that where euer the Gospell is purely preached, there immediately by Sathan are raised stirres and tempests. For, while hee brooketh all peace­ably, Luke 11. 21. hee is at ease: but when that stronger commeth, who spoileth his house, then hee chafeth and becom­meth mad in his Instruments. This euent Christ in these same words foretelleth; so as we need not doubt of the right sense. Now is the iudgement of this world, now shall Iohn 12. 31. the Prince of this world bee cast out. And in another place speaking of the effect of the Gospell truely prea­ched. I saw Sathan fall from the heauen like lightning. Luk. 10. 18.

9 This victory is by Michael and his Angels figh­ting in heauen, that is, by Christ who is Michael our Prince, and the Angels of the Churches, Apostles, and faithfull Pastors fighting by the powerfull preaching of Dan. 10. 21. the Gospell against Sathan & his Ministers of darkenes, heathen Philosophers, heretikes and all such: for Chri­stianity, is a warfare against Principalities and powers, & against beasts, wherin we must all fight the good fight of faith; and striue for that victory which standeth in sal­uation of the elect from God in Christ, and in the foile of Sathan, and that by the bloud of the Lambe, apprehen­ded by true faith in the word of Iesus his Testimony, with perseuerance, and a ready offering of liues for his honour.

10 Now Sathan so deiected in rage, that thus against all his endeauors, the Church riseth, setteth himselfe to cruelly persecute the same. For except in distinct consi­derations, the woman and child are all one: but that the holy Ghost will thus expresse, how Sathan first by craft and cruelty laboured to destroy the Church in the ri­sing that it should not spread: whereof misgiuing, and shee multiplying wonderfully, hee inforceth still there­upon ragefull persecution, The first and second both are more then cleare in the persecuting Emperours, and [Page 109] state of the Church in that time. Now this second en­deuour against the Church is eluded, and the woman re­tired from his fury, but yet so as shee goeth to the wil­dernesse, this is to shew, how by the protection & main­tenance of Constantine the Great, and his Successors be­comming Christians, and who according to the Phrase of the Prophets, are called that great Eagle (as the dou­bled Ezech. 17. Dan. 7. 4. Article [...], and Constantine his peculiar surname, [...], proue clearely) this open and furious persecution was stayed, the soules receiuing long white robes, Chapter 6. but yet so as the great honour and ri­ches, wherewith as with wings hee vpon good inten­tion endowed the Church as an occasion to make her flie to the wildernesse, all true and sincere religion, by degrees decaying in the visible Church. And so by Sa­than his craft (who now is bound vp a thousand yeers) the beast stealeth in and sitteth in the Temple of God. The true Church in the meane time lurking in the wil­dernesse, as Elias in the time of famine: and no more any face of true worshippe appearing, then was in Isra­ell Chap. 11. Sect. 3. that while; or then when the dayly sacrifice was re­moued, and the abhomination of desolation erected in place thereof for a time, times, and halfe a time. Now, this flight was not in an instant, but by long and yet Dan. 7. 25. & 12. 7. sensible degrees. And therefore wee haue an other de­gree of Sathan his fury against the woman, after he see­eth her so furnished with wings, as he (being now chai­ned Chapter 20.) could no more persecute openly, or come at her. Hee casteth a great floud out of his mouth af­ter her to drowne her in her flight. This must bee a filthie floud which springeth from so foule a fountaine. Hereby then is meaned not onely that inundation of barba­rous Nations, which in Sathan his intention no doubt were set forth to drowne the woman: but also all these poisonable heresies, whereof vpon this restraint he spued out an Ocean: both which by God his prouidence turned to the destruction and punishment of the earth­ly [Page 110] sort. For the bloody Romane Empire was ouertur­ned by these Nations; and the wicked of the worlde poisoned with these heresies. Thus, then Sathan misgi­uing of all his attempts against the woman and her first seed, and finding so little successe in open dealing, from which also hee is now bound vp: hee prepareth a beast of strange working to deceiue the world, and to make warre against the seed of succeeding times. Whereof Chapter 13. So as the whole summe of this Chapter is this. Sathan (seeing the Primitiue Apostolike Church by the cleare light of the sunne of righteousnesse mini­stred by the Apostles, whereby all borrowed, spotted & transitory light was trod vnder, like to bring Nations to the obedience of faith; and so, to bring forth a church in the world, as hee who had long miscarried all men, was now by the light of the Gospell to be deiected from his place) hee vseth all both craft and violence to im­pede the successe of the Gospel, and notwithstanding it is so fruitfull through Christ his power, and endeauour of faithfull Ministers, that the sonne of man commeth in his Kingdome with power, and Sathan is dethroned. This maketh him in ragefull despite, not onely to raise terri­ble broiles in the world to the earthes great woe, but to enforce also cruell persecution against the Church: a­gainst which shee is armed with that great Eagle his wings, so as Sathan is restrained from open rage. His next endeauour therefore against her, thus protected is by inundation of barbarous nations, and poisonable here­sie to drowne her: but this the Lord turneth on the world; yet so as the Church goeth to the wildernes and lurketh. Where-through the Beast in the next Chap­ter stealeth in to occupie City and Court, Chap. 11.

THus was the open rage of the Dragon against the Woman, & her first seed: now followeth his couered dealing against her seed of succeeding times, by the Vi­car of his power, described in this Chapter, from his quality, that hee is a beast: origine, that hee riseth out of the sea, and earth, in distinct consideration: shape exceeding monstrous, ha­uing seuen heades and ten horns, as had the Dragon: but other wayes busked, as hauing his hornes crowned, and on his head, the name of blasphemy: in body like a Pard, footed like a Beare, and mouthed like a Lion. Besides this, hee hath for right discerning of him, two notes of great marke. The first is, his great power and authority, as Vicegerent to Sathan in his power, throne, and authority. The second is, that one of his heads ha­uing beene deadly wounded was cured againe, where-through, all the world astonished at the beast of so great maiesty and vnmatchable power, worship him and the Diuell his aduancer.

2 These two notes, and effect thereof, thus summarily proponed, are from the fift verse, throughout the chap­ter exponed more largely, and first, this his authority practised in two mischieuous effects, the one of speaking blasphemies, and the other of doing what hee list vncon­trolled. This double authority is cleared, first by the time thereof, forty two moneths, and next by the pra­ctise of it: his speaking of blasphemies against God, his Church and members thereof. In his doing are noted, what it was, making warre: against whom, the Saints: & with what successe, that hee ouercame them. Thirdly, [Page 112] how largely this power was extended: Ouer euery Tribe, Tongue & Nation. Through al which he obtaineth, that al follow and worship him ( [...]he elect onely excepted:) a case so dangerous and fearefull, as a warning is, Epiphonemati­cally, set downe to all of attention: and therewith, a con­solation, vpon two reasons. First, that according to the generall law of God his iustice, whereby euery oppressour is oppressed, and the slaier slaine, this beast should come to destruction. Next, that it pleased God thus to trie the faith and patience of his Saints.

3 His second note, of his deadly wound cured againe, how it was, is shewed by a new vision of an other Beast, ri­sing from the earth: in all outward semblance, like to the Lambe, and pretending simplie his power, but that his speech was like the Dragons. This Beast his actions, and end thereof, are first summarily proponed: in that he did all that the first beast could doe, before him: and to this end, that all the earth might worship the first Beast in the state of the cured wound. Then is exponed, how he ef­sectuateth this great point. To wit, by signes and wonders which were permitted him to doe, and thereby to deceiue the earth wherein, he seemed to match Moses and Elias in master points. That, whereto by all this deceite, hee induceth the earth and men thereof, is to make vp the image of the Beast, which had the deadly wound and li­ued. Which he worketh so luckily, that hee giueth spirit and speech to the Image: and obtaineth thereto worship of Nations vnder paine of death: and subiection to re­ceiue the Beast his marke in worke or profession, as his proper good, and: and vnder paine of confiscation of goods, and interdiction of all humane commerce, that all, of all estates, rankes, and conditions, should receiue his marke, or beare his name; or, at least, be accounted of his number: so, making vp the whole body and frame of his Kingdome. Which in respect of the number of his name, comprehending all the sorts of his followers, will appeare (to any, who is not indued with heauenly wisdome to [Page 113] count it) so large, so faire, so perfectly and proportionably builded and stablished, as he will vndoubtedly bee ouer­come thereby. And yet, who is wise to count it, will find it to be but a man his number and none of God his buil­ding. And the number to be counted, is 666.

4 That these beasts are the state of Rome, all sound Interpreters agree. But in what time, and of what policy, there is great disagreement. That which hath bred grea­test difficulty in accommodation, is, because that the two Beasts heere set foorth, are taken of all men to bee diuers, or at least, of diuers time and condition: whereas they are both one. And are heere distinctly and diuersly set downe by the spirit, onely for cleere explication: as in the dedu­ction shall be made plaine. The common opinion, that the first Beast is the heathen state of Rome vnder persecu­ting Emperours, and the second, the Popedome, cannot consist with the cleare notes of this first Beast, proper to Popedome. The first note, is the attire of his heads and hornes. Rome, in the persecuting Emperours (as they were the ministers of Satan his open wrath) is noted by seuen heads and tenne hornes of the Dragon: but so, as the heads onely are crowned. The hornes, that is, the Prouinciall gouernments vnder them, and wherein was their strength, hauing no Crownes: because the roiall and soueraigne gouernment, was then onely in the heads of the state, so, designing the Emperours of that time. But this Beast heere, hath his hornes Crowned: to shew that the proppes of his power are crowned Kings, as Chapter 17. is exponed plainely, that they are Kings which had not as then receiued a Kingdome. Whereby is manifest that the tenne hornes, as they are crowned, were not in Iohn his time: neither this beast, as it hath crowned hornes. The beast indeed, was before, in the fiue heads who were fallen; he was not in the state heere described: for he was to rise out of the bottomlesse pit: and yet, euen then, he was in the state of the sixth head; that is, the Caesars: by curing of whose deadly wound, in the Pontificalitie ere­cted, [Page 114] the Popedome afterward became the liuely image: that is, the state of Rome vnder the Popes a liuely image of the state of Rome before. And therefore, in distinct consideration, The Pontificality, is the eight head of the Beast, and yet one of the seuen. And whereas the former heads were crowned: now the heads arise to a higher pre­sumption (hauing hornes crowned) to attire themselues with the name of blasphemy, 2. Thess. 2.

5 The next note, heere proper to the Popedome, is, that the Dragon hath giuen him his power, throne, and authority. The Dragon in his openrage, vsed Emperours but for the Ministers of his furie: but the Popes are the Vicars of his power, and therefore, are properlie the Sonne of perdition, King Apollyon, and the Angell of the bottom­lesse pit: whose comming is in all effectuall working of Sa­tan. For, albeit the Dragon bequeateth not vtterly his Kingdome, yet finding that his open rage had not the de­steined successe, hee substracteth himselfe in a sort, and substituteth this viceroy of his kingdome, the most effe­ctuall promoouer of darkenesse that euer was. Satan offe­red to Christ this bargen, but was repulsed: heere, he fin­deth Math. 4. 8. his Merchant, who accepteth of it, and both him­selfe worshippeth and maketh all the world to worshippe the Dragon. That the Popes haue Satan his throne in a peculiar manner, is plaine, by their practise and by their challenge. Their practise, for that it is not onely (as of all the former heads, or other tyrants whatsoeuer, instru­ments of Satan his rage) to subdue to themselues bodies, goods and states of men, to dispose thereof at their plea­sure: but, hee further will impire ouer the conscience: and all his administration, as the proper angell of the bot­tomlesse pit, is to plunge men in darkenesse. Wherein the Dragon, as almost in all things, is an Ape of God his dea­ling. For, as God hath giuen to Christ, his throne and au­thority, all power in heauen and earth, for conquering a kingdome to him: so hath the Dragon giuen all his pow­er to his annointed, Antichrist, the man of sinne, for set­ting [Page 115] forward his kingdome of darkenesse. Their chal­lendge also argueth this. For, albeit great Monarches, for the largenesse of their dominion are said to haue the king­domes of the earth: and the Romans, to magnifie their Empire, would call it, Imperium orbis terrarum: yet, ne­uer King or Monarch challenged euer any further right, then either by apparent iust title hee might claime, or by Armes he had subdued. But the Pope challengeth right ouer all, as whereof hee may dispose at his plea­sure. And that yee may cleerely discerne the Dragons mouth, he onely of all men since the beginning of the world, stoutly affirmeth, All the Kingdomes of the world are mine, and I giue them to whom I will.

6 The third note here put, is the time of his working, 42. mouethes. The very time of Antichrist his obtaining place in the visible Church, Chap. 11. of the Temple clo­sed, and witnesses preaching in Sackcloath: and of the womans abode in the wildernesse, Chap. 12. An infallible argument that heere Antichrist is described.

7 The fourth note is clearest of all. For, as the de­scription of the Beast, his heades and hornes, sheweth him to be the Romane state or Kingdome: so, heere a speciall note is giuen whereby to discerne of what time, policy, state and condition of Rome, this Beast is to bee taken: namely, in the state of the wounded head, cured againe. And, because this, beingshortly touched might be obscure: therefore to make it plaine, a speciall vision is giuen of the curer and manner of the cure, whereby this Beast in this state, is made vp: so as, if it may not be esteemed ab­solutely the fame which it was before the deadly stroke; yet at least it is a liuely image thereof. The Curer, is a Beast like the Lambe, and simply pretending his power in two hornes like to his: but speaking like the Dragon. Heere, two hones like the Lambes, are not put for any answera­ble number of Kings, but to shew a humble and simple pretence of the Lambe his power; & not out wardly, of that ferity and strength of the Beast, like a Pard, footed like a [Page 116] Beare, and mouthed like a Lion. For, that to the Lambe Chap. 5. we attributed seuen hornes and seuen eies, was to shew his perfection of power and wisdome. Heere the Lambe is put according to the naturall verity of such a beast, so to expresse liuely the simulate hypocrisie and affectation of simple humility in this Beast so masking himselfe, while yet vnder this pretence, he but animates againe the beast with seuen heads and tenne hornes, &c. That so vnder himselfe (the eight head in number and order, and one of the seuen, that is the sixth, by cure of the wounded head) the beast that was in the fiue heads fallen before Iohn his daies, and in the sixth head was e­uen then in his time, but was not in the condition heere meaned, might arise in the owne time out of the bot­tomelesse pit: and deceiuing the world by the cup of fornication, may perish for euer.

The meanes how hee worketh this cure, are by deceit of signes and wonders, 2. Thess. 2. The manner of cure is, that by these signes and wonders, the world is indu­ced to make vppe the image of the Beast which had the deadly wound and liued. And this is nothing else, but that the Kings and States of the earth, should so submit themselues to the Popes of Rome, by signes and force of the cup of fornication bewitching them, and faining of himselfe to bee the Lambe his Vicar, whereas hee is the Dragons, as the state of Rome, which in ouerthrow of the Caesars, had receiued a deadly wound, should rise to the same or greater dignity then it had in the Em­perors: and the kingdome thereof, reerected in the pon­tificality, should bee as it were a liuely and speaking image of the beast before it was wounded: and all men should worship als farre, or more, the Popes, as they had the Emperours: the Beast, that is, the kingdome or state of Rome, becomming in the head cured againe, that is, in the Pontificality, als famous and wonderfull as it was before the wound. And in this respect, the Pontificality, is both the eight head, in number and or­der, [Page 117] of that kingdome or beast, and also is one of the se­uen, as in which the sixth head is reuiued, or rather the kingdome which in the sixth head got a deadly wound; according as Chap. 17. the Beast hath his denomination from the eight head. For cleare vnderstanding of all this matter, reade that Chapter. The sixth head was wounded, when by incursion of Barbars, many greate and famous Prouinces were taken from the Empire. Yet more deepely, when not onely Italie was trode vnder foot, but Rome it selfe was spoyled and burnt by Atha­laricus; after by Athaulphus and their Gothes: mise­rably rifled by Gensericus and his Vandales. The wound yet was more deepe, when Odoacer and his Heruls flew Augustulus, and seised vpon Italie fourteene yeres. But then it became deadly, when the Emperour and Senate, dispairing to keepe Italie and Rome any more, willingly bequeathed them to Thcodoricus: who thereupon, de­feating Odoacer, was receiued in Rome as their lawfull Prince. Where he raigned, by himselfe and his succes­sors Ostrogothes, in peace and flourishing state many yeeres.

This deadly wound, Iustinian afterward by the valor of Belisare and Narset, laboured to haue cured, but it auailed not, by new inuasions the wound still remaining deadly. But the Popes, by signes and cup of fornicati­on, bewitching euen all these Kings, who had risen by the fall of the Empire, to submit their crownes to them: and that dignity and glory, which Rome had lost by fall of the Empire, the Popes recouering the same to it by the authority of the Apostolike seat and keies of Peter: then the image of the Beast was so made vp, as for liuely resemblance, it seemed to haue spirit and speech. Euen in a manner to be the same; and so getteth worship and slauish subiection of the world. For the liuelinesse of this image, reade the donation of Constantine, and Steuchus, in defence of it. His words are these.

Euerso Imperio, nisi Deus Pontificatum restituisset, fu­turum [Page 119] erat vt Roma nullo tempore excitata, ac restituta, inhabitabilis posthaec, faedissima boum porcorumque futura esset habitatio. At, in Pontificatu, etfi non illa veteris Imperij magnitudo, species certe non longe dissimilis renata est, qua gentes omnes ab ortu & occasu haud secus Ro­manum Pontificem venerantur, quam omnes Nationes olim Imperatoribus obtemperabant. And thereafter, to shew the resemblance. An non amnia quae Romae quon­dam profana erant, sacra effect a sunt? quemadmodum om­nia Templa deorum facta sunt Eoclesiae sanctorum, ritus item profani coperunt esse ritus sacri: Nonne Pantheon Templum omnium idolorum, effectum est Templum sanctae virgiris? nonne in Ʋaticano, Templum Apollinis vbi con­dita erant corpora Apostolorum, conuersum est in Ecclesi­am ipsorum Apostolorum vt superius demonstratum est? totque alia.

This made Prosper to say:

And, Roma per Sacerdotij Principatum amplior facta est Lib. 2. devoca­tione gentium. cap. 6. arce religionis quam solio potestatis. But this seemeth greatly to withstand our interpretation, that heere, are put not onely two beasts but also hauing diuers origine: the first from the sea, the second from the earth. Where­by some learned men, seeing that clearely the Pontifi­cality was meaned in both, were brought to thinke the same to be in them, differently expressed, as it is to be taken vp in diuers times and conditions in time: and so, esteeme the Popedome to bee both the seuenth and eight head, Chap. 17. But as in this (in my iudgement) they haue mistaken, so this difference imposeth no ne­cessity to thinke so. For the vision of the second beast is onely brought, for more cleare explication of that last note of the Beast [...]ouching the eure of the woūded head. [Page 118] In the first beast the Antichrist is expressed, but so as we may take vppe of what kingdome and state hee is head, namely of the kingdome of Rome. And therefore, in the beast, that kingdome is so painted foorth to vs, as to know it rightly, she hath all her heads attributed to her, which ruled in her from her first rising to her last fall: yet so, as here, the beast is to be considered, onely in the condition and state of the last head, arising by cure of the deadly wound. As to the Dragon, all the heads were attributed (to make cleare what state he wrought by) yet so as his rage then, is considered onely in the sixth head. He hauing seuen but for discerning the kingdome; fiue hauing ere then fallen, and two not as yet risen. The second beast is put onely for cleare explication of the condition, nature, quality, and working, of this last head, considered a part and by it selfe: and how this great worke, of quickning that mortally wounded kingdome or beast, is wrought by it, so as vnder it, the Beastreuiueth: and now, (howsoeuer for discerning the kingdome, all the heads be mentioned) commeth on­ly to bee considered in that state and respect: in which (for great diuersity from the former condition before the wound yea and before the the cure) this head is in a sort a different beast, as hauing this singular in shape, that it is like the Lambe: in working, that it doth by signes and wonders: in condition, that the beast vnder it, is rather an image of the former then the same, and yet a liuely image: therefore called the eight head and one of the seuen. In which respect, but seuen heads are attributed to the beast, albeit in number there be eight. That the first riseth out of the sea; and the second out of the earth; it is but to note the different manner of rising; of the last head and state vnder it, from the ri­sing of the Beast in all his former conditions and heades. They both, in their distinct manner of rising, haue this common, that they are from below. For, albeit the earth and sea, in degree of account with other creatures; as the fountaines, sunne, moone, starres, Chap. 9. and. 16. [Page 120] according to the effects wrought in them, and that wher­of they in these degrees are the types, are to bee taken so, as agreeth with the course of the mystery, as in these places is declared. Yet when Sea and Earth are set in opposition to heauen, as heer, and Chapter 10. when the Angell descending from heauen for ouerthrow of this beast, setteth his feet on the sea and earth, whence in di­stinct consideration the beast ariseth. And Chapter 12. reioyce O heauens, woe to the Inhabitants of sea and earth: then things arising from sea and earth must bee taken as Christ speaketh to the Iewes. Yee are from below, I am from aboue. And euen the foure beasts in Daniel (whose Ioh. 8. 23. whole ferity, cruelty, fraud, and destroying power is in this one) whom in the beginning of his seuenth Chap­ter hee seeth rise out of the sea, are said in that same chap­ter verse 17. to arise out of the earth, as all one thing: except that as the earth sheweth the origine to be earth­ly, and from below, so the sea sheweth their rising to bee of the troubles, tossings and alterations of the earth: whose commotions are compared to the stormy sea, and according to this to shew the peaceable and calme e­state of the Church vpon vtter destruction of this Beast, Isai. 57. 20. it is saide Chapter 21. that there was no more sea. Then, this second Beast is said to rise out of the earth, not one­ly for that it was from below (for so is the whole beast first & last) throught the star falling from the heauen, chap. 9 But because this last head (howsoeuer the beast or king­dome of Rome considered absolutely riseth out of the sea) in the particular consideration thereof by it selfe, and apart, arose in a farre different manner from all the former; which all arose by great commotions and sen­sible alterations: but this last head arose slily, subtlely, and almost insensibly, by slow degrees, as things that grow through the earth; and so became head of that Kingdome, which vnder it is the beast going to destru­ction. See Steuchus against Valla. Paulatim imperare incipiebat religio, habenas imperij caper [...], ius suum acqui­rere, [Page 121] nihil subitum, nihil tumultuarium. Where the se­cond beast is said to worke before the first beast, it is not to bee taken for impudent or violent vsurpation, but according to the Phrase of Scripture; as Iohn Baptist Luke 1. 17. to goe before Christ. And this is onely for clearenesse of explication of him and his manner, who maketh the Image: as trauelling with all sedulous endeauour by ly­ing signes to conciliate authority, honour and submissi­on to that state vnder himselfe, as head thereof. Neither hereupon must wee thinke the second beast working to bee an other from him, before whom hee worketh, ex­cept so farre as the spirit, so will distinguish betwixt the Kingdome wholly and absolutely, and this last head peculiarly considered, in comparison to the former, and as after a deadly wound hee quickneth so that state again as hee procureth to it worship of Nations. In one word, the first beast is the Kingdom of Rome vnder the Ponti­ficality: the second beast is the Pontificality, wonder­fully quickning the wounded beast, to that estate: ther­fore Chapter 17 but one beast, euen this first, is put and called the eighth head: so euidently telling vs that both are one and the same, except in consideration as I haue said. According to this it is, that hereafter the beast is distinguished from the false Prophet, not that they are two, as many fondly imagine: but onely to take vp so the State and Kingdome, as the false Prophet is heade therof, & so the false Prophet as he is head of that state. See vpon Chapter 17. Sect. 11. 18. and 19. Sect. 27. These two beasts, then are to expresse one and the same state (euen Antichrist in his Kingdome, and in himselfe head thereof) both for condition and time. For from the Pope his first degree of rising, hee neuer got any such crossing, as for which it might bee said of him, that hee should abide a short space, Chapter 17. For euen in the most miserable times of Rome by the Gothes, hee not onely retained his old got account, but was still labou­ring to aduance the credite of his Chaire: as his superci­lious [Page 122] dealings in these selfe times, with forrain Churches sufficiently proueth. And whatsoeuer hinderance bee had by Gothik tiranny from rising to the height hee after at­tained to, it is too weake a ground to say of him, that hee abode a short space: thus to make him both the seuenth and eight head, against cleare Text, which maketh the seuenth to bee soone gone, and if such had beene the meaning of the holy Ghost, he might much both cleare­lier and easier haue called him the eight and seuenth, then the eight and one of the seuen: thus clearely imply­ing which of the seuen hee meaned: to wit, that whose deadly wound, by his arising hee cu [...]ed, and made vppe; thus so liuely an Image of the beast, as hee may iustly therefore be counted one and the same with it: that is with the sixth: whome for glory, account, worship of Nations, and Monarchike state hee resembleth liuely, and the Kingdome vnder him, the Kingdome then. The mistaking of the seuenth head maketh all the errour, and in such light of Storie, agreeing fitly with this Prophe­sie, it is wonder that all should haue erred. This is cer­taine that Caesars are the sixth head that which then was, and before which fiue (Kings, Consuls, Dictators, Decem­uirs, Corn. Ta [...]it. l. 1 and Tribunes) had fallen. And seeing that in the fall of Caesars that state receiued a deadly wound, the cu­ring whereof maketh the beast here, and Chapter 17. the eight and one of the seuen; out of all doubt, the head rising by the wound must bee the seuenth, as the Pontificality rising by the cure thereof, is the eight and sixt in a sort. The seuenth head then of Rome was, The­odoricus, the Ostrogothe, and his Successors, who were not yet come, and when they came, abode but a short space. For their kingdome endured not aboue 70. yeeres, or thereby from Theodoricus beginning to Teias his fall. The inuaders before him were but riflers, none setling there a Dominion. Odoacer, who onely of them all aimed at it, yet was neuer fully and solemnly acknow­ledged. But Theodoricus pleaded for his right, which by [Page 123] the Emperour his consent, and decree of Senate, was be­queathed to him, and whom accordingly the Romans receiued for their lawfull Prince, as before I touched. The Emperour Zeno, Theodoricum sacro texit velamine in Signum rei ab imperio coucessae saith Sabellicus, Enn. 8 2. And as hauing in nothing wronged the Empire, hee raigned peaceably ouer Rome, and all Italy, Sicilie, Sar­dinia, Illirium, Dalmatia, Narbone and Pannonia ma­ny yeeres; all which time he had both peace & friend­shippe with the Emperours of the East, Zeno, Anastasius and Iustinus.

This beast then is the great Antichrist, working forty two monethes, in the holy City and Court of the Tem­ple, and treading down all true worshippe therein: who is the eighth and last head of the Kingdome of Rome, or the Kingdom of Rome vnder the last head, and in whom, and with whom it shall haue an eternall ruine. His qua­lity, forme and origine is by allusion to the foure King­domes troublers of Israel, as I shewed Chapter 12. typi­cally expressed Dan. 7. by foure beasts, a Lyon, a Beare, a Leopard, and a best with tenne hornes. This beast hath a note from each, as in whom all is compacted, what so­euer was mischieuous in them all: to expresse the height of impiety, now come to the full, euen the man of sinne. Men falling from piety and righteousnesse are beasts; and most of all Tyrants set ouer great States, as hauing most liberty, and least restraint from wickednesse. A man in honour if hee vnderstand not, is like to the beastes that Psal. 49. [...]0. perish.

8 As for the number of hornes attributed to this state of Rome, both in the Dragon, and now in this beast, albeit som thing may bee said probably and pretily both for the first state, out of Strabo his last booke of Geo­graphes. And for this last out of Steuchus, making neer this same count, as by some learned enterpreters hath been noted; yet according as I can take vp the manner of all this Prophesie, I acquiesce in this, that this number [Page 124] is indefinitely put, by allusion to Daniel 7. wherein, yet what singular difference is betwixt the hornes here of Chap. 17. Sect 22. this beast, and of that beast in Daniel. See more Chap­ter 17. They shew the great power of this beast, and so much greater, as these hornes are not Kings in succes­sion, but all raigning together, as receiuing a Kingdom at one houre with the beast.

9 Wee haue yet to cleare one point, of all men wide­ly mistaken, wherin yet the holy Ghost placeth wisdom. The counting of the number of the beast his name The most receiued opinion hereof, [...], is so childish an Egypti­call toy, as I maruell much how euer any solide minde could propound it for a rare point of diuine wisdome: the other opinions that I haue heard or seene, are in my opinion little or nothing more solide. The words mis­taken haue led men infinitely aside, while they seeke what different things are the Character, the name & the num­ber; and because it is called the number of the name of the beast, and the number of a man, seeking to finde it in his name, they so to finde it out, giue to him thereupon a man his name, which neither Scripture giueth him, neither hee taketh to himselfe, and then forsooth, to find out this deepe wisdome of the holy Ghost, they will picke out of the letters of that name, which themselues haue forged this number 666. But why doe they not labour as much to find in the letters of this name his Character, as his number? seeing the Character, is the Character of the name, als well as the number is the number of the name, as is euident Chapter 14. 11. Nei­ther sayeth the Text here, that the Beast his name is a man his name: but the number of his name is a man his number. But thus it is; All that follow Antichrist haue his name; but in diuers manner. Some haue the Character thereof, that is, the name imprinted, and are his proper good, as hauing his burne-yron and marke, a familiar Phrase from the manner of men. Some haue his name, yet so as they haue not his Marke: who haue not [Page 125] learned the deepenesse of Sathan, neither are Antichrists sworne bondmen. And yet, some haue but the number of his name: that is, are so farre from being his sworne and marked slaues, as they are no otherwise his, but in so farre as they are counted to bee so, and numbred a­mongst Christians must be called Catholike Ro­mans. his. For he is such a tyrant as will haue all men in one of these sorts: and because within these, who haue the number of his name, both the former sorts are com­prehended: the number of his name sheweth the whole body and frame of his Kingdome. For albeit many haue his name, and moe haue his number, which haue not his Charecter: yet all that haue either Character or name, are of his number. The man then to whom God giueth wisdome to count his number, that is, the whole frame and building of that Antichristian Kingdome: by counting of it shall finde it but the number of man, and none of God his building. As God numbred and weigh­ed Baltasar King of Babell, and found him light. Now Dan. 5. 26. 27 here is wisdome indeed, which to finde out, the Lord hath left to vs in this prophesie not obscure traces, as he ordinarily in Scripture doth, of things obscurely deliue­red. The very next words in the beginning of the 14. Chapter being rightly marked, will ridde all the way. In them wee haue the Lambe set against the Beast, his Cha­racter against his, a name against the Beast his name, and a number against the Beast his number. The Character of the Lambe his followers, is the Seale of God: where­of Chapter 7. The name which they haue is the name of the Lambe his father, and the number characterized with this name, is 144000. which number herefore, may wel bee called the number of the name of God, or God his number, as 666. is called of the name of the beast, or the Beast his number. Now these numbers are not set down for the exact count of persons followers of Christ or An­tichrist: but are taken of the holy Ghost, as fit numbers in consideration both of their building and figure, to ex­presse the different condition, frame & building of these [Page 126] two so opposite bodies, that is, the true Church and bo­dy of the Lambe, and the false Church and body of Anti­christ. This notable difference, alwayes is to bee aduer­ted, that the Lambe his number, all of them haue his Character, for they are sealed with his fathers name in their fore-heades: (for here the true Church, and true members thereof are meaned) but in the beast his num­ber are many that haue not his name, and much lesse his Character. Wherefore in the 14. Chapter, and 9. verse thereof, and euery where hence throughout this Pro­phesie, eternall fire is denounced onely against his wor­shippers, and the receiuers of his character. See vpon that place Sect. 8. That the Lambe his number is 144000. and the beast his but 666. It is for great purpose. For, as it was needful in the number of the true Church (which now in Antichrist his wide dominion appeared to bee small, or none at all) that to a hundreth forty foure should bee ioyned thousands, to shew a competent number, and of God his building, euen when Antichrist appeared to brooke all: so to the Antichrist his number, where no doubt is of multitude, all the earth following him, it was not meet that thousands shold haue bin added. That thus wee might the better take vp, how these numbers are not so much put to expresse the difference in number of these two bodies (which if thousands had beene added to 666. would haue beene all we could euer haue scan­ned therof) as to note the difference in condition, frame and building. That is, that the one is the number of God his building and frame: the other, but the number of a man. That is, a building and body, howsoeuer in all outward appearance more bellisant and greater then the first, yet but of a man his inuention. For the myste­ry is in these two numbers 144. and 666. whether of vni­ties, hundrethes, thousands or millions. Vpon which, a man looking, who is not furnished with wisdome from aboue to count the numbers; hee will much more ad­mire, and bee taken with the Beast his number, as larger [Page 127] a great deale, and better compacted in all the parts of it, each answering and so sitly agreeing together, as it run­neth all on sixe, in vnities, tennes and hundreds: and ari­seth of sixe, the first perfect number, multiplied by tenne, and in so farre proportion of parts, as, sixe is tenne times in sixty, and sixtie, tenne times in sixe hundred. Against which to set 144. without wisdome to count, a man shall thinke there is no comparison. Heereby the spirit will teach vs, that an vnwise man, and not skilfull in diuine wisdome to count, looking on the bodie, building and frame of Antichrist his Church, shall be so taken with the goodly appearance thereof, as he shall thinke it to bee the onely true Church: but a wise man, able to count the number, shall finde it but the number of a man, and none of God his building. And, this is that which Chapter fif­teene is called, to ouercome the number of the Beast his name. For, who cannot count, will bee ouercome by it. Now the onely way to count it rightly, is, first to count the number of God his name, and thereby, examining the other, to finde it neither in building nor frame agree­able. That we might finde out this wisdome, the spirit ex­actly counted this number 144. Chapter 7. And heere againe in fit place, recordeth it, for taking vp the mystery. In that 7. Chapter this number expressing the body of the true Church in Antichrist his vsurpation, is said to be of all the Tribes of Israel: not in propriety of speech, as their was shewed. Next, is declared at length how the number is made vp: namely by twelue thousand of euery Tribe: which Tribes, are at length, numbred for speciall purpose, to hold the number of twelue: which number, albeit in effect, there were thirteene, yet in all records both of old and new Testament is keeped. So, as Moses, that no moe should be counted but 12. left out Simeon, as then, for the murther of the Sichemits, bearing greatest blot: which Deut. 33. Leuie had lately before purged, by sanctifyng his sword to God his honour: for which, in that record, he is high­lie commended. In the Chronicles, Dan is omitted, for Deut. 33. 8. [Page 128] his race is not reckoned, in detestation of his first erecting publike Idolatry. For which reason also in the 7. Chapter Iudg. 17. & 18 he is left out. Not that in propriety wee haue to thinke that Tribe to be more then others reiected; but to shew, that the sealed ones are noe Idolaters, but all spiritual Vir­gines, Chap 14. 4. Where in Scripture none are omit­ted, then Ephraim and Manasse come, iointly, vnder the name of their Father Ioseph, as Genes. 49. Ezech. 47. Now, 1. Chro. 22. as these twelue are the Fathers of Israel according to the flesh: so as none were counted Israelites but who could reduce his Genealogy to one of these twelue: so, Christ, accordingly choosed twelue Apostles to bee the twelue spirituall fathers of his Church (the Israel of God) vpon whose foundation hee would haue it builded: so, as who­soeuer is not builded on their Doctrine, holding the foun­dation, and all the building arising proportionably there­to, Ephes. 2. 20. the same is not of the new Ierusalem from heauen, Cha. 21. which hath twelue foundations, & on them the names of the Lambe his twelue Apostles: twelue portes, and on them written the names of the twelue Tribes of Israel. Which, in all dimensions, was twelue times twelue thou­sand, that is, 144000. furlongs (for so the place ought to be read) the Angels conductours twelue, and the wall Chapt. 21. section 16. in thicknesse twelue times twelue, euen 144. cubits. In this number, to espie the wisdome, are to bee considered the building, and the figure. The building, is by twelue vpon twelue; to shew, that the true Church is builded, so, on the true foundation of Apostolike doctrine, as it hold­eth still the foundation, nothing being built thereon, but agreeable thereto: as this number is no waies multiplied but by twelue vpon twelue, the multiplier and multiplied being but one. The figure of this number is fouresquare, and of equall sides, and whose sides all consist of twelues. For, as it is onely builded by multiplication of 12. with 12. so can it neither bee halfed nor quartered but in twelues: and hath in euery square three twelues. According to the figure of the new Ierusalem, Chapter 21. hauing in each [Page 129] square three ports, and on them the names of three Tribes, wherof each hauing twelue thousand, make vp in length, height, and breadth the new Ierusalem, [...] 144000. The Campe of Israel, Numb. 2. is agreeable heereto. All to shew, that the true Church both in stru­cture and figure holdeth euer the foundation.

10 Now heereby, let vs count, number and weigh Baltasar and finde him light. This number 666. for als Dan. 5. faire as it sheweth, can neuer be builded vpon twelue, by twelue. Yea, which is more, take what multiplier thou wilt, thou shalt neuer raise it vpon twelue. It cannot bee deuided nor quartered in twelues: and, possibly thou shalt neuer reduce it to equal sides. So as it neither riseth on the foundation, much lesse keepeth it: neither in frame or fi­gure, is it any way like to the New Ierusalem. In summe, heere is wisdome, by true rule of Apostolike doctrine (the reed giuen Iohn Chap. 11,) to measure, count, weigh, and examine, the whole frame, doctrine, building and body of the Antichristian Church: and so, how faire a shew so­euer it hath to deceiue fooles, yet, by true wisdome, to finde it all but the worke of a Man. The very conscience whereof maketh them flee so much this rule of examinati­on. But the holie Ghost telleth vs what is wisdome.

11 That this number 666. is choosed rather then any other number, where others may bee found hauing the defect obserued in it, to represent the state and condition of Antichrist his body: besides the fear perfection of the number before touched, and euen of the Romans them­selues highly esteemed (Boniface 8. praefat. in sextum De­cretal.) The speciall purpose heere of the holy Ghost, is to allude (according to his manner) to the fourth Chap­ter of Daniel. Where, by Nebuchadnezzar King of Ba­bel an Image is erected, which vnder paine of death, hee will haue all peoples, Nations and tongues to fall downe and worship. Which Image had of breadth 6. cubits, and of height 60. Thence hither the allusion is brought from Babel and her King properly, to spirituall Babel and [Page 130] her King: from that Image of the first Babel, to this mysti­call image of mysticall Babell, which, all vnder paine of be­ing killed, &c. must worship. Yet to shew the greatnesse and prerogatiue of this image, much exceeding that of Nabuchadnezzars, in bignesse, glory, and worship of Na­tions: and specially to keepe the analogy against the o­ther number 144. as that of Nabuchadnezzar had six and tenne times sixe to make sixty: so this, hath tenne times 60. to make 666 in all.

IN the 12. Chapter was the Dragon, and estate of the Church in his open rage, against her and her first seed. In the 13 is the Beast of his authority, the Anti­christ, and his strange successe by hy­pocrisie. Now, in this Chapter, is the estate of the Church and her other seed of succeeding times: first, lurking and hid vnder Anti­chirst, to the sixth verse: next, breaking out, and wrest­ling with him, in m [...]ch suffering, to the 14. verse: and lastly, in his ouerthow, victorious, to the end.

2 In the first of these three cases, the Church her state is described. First, from her Head and Captaine, the Lambe: her place, Mount Sion, the true habitation of God, and place where his honour dwelleth, euen the mountaine vnmouable amongst mountaines: her num­ber, 144000. Whereof, in the end of the last Chap their badge and marke, euen their adoption, to haue the Lambe his Father, whereto they are sealed by the holy spirit of promise, w [...]th heart beleeuing, and mouth confessing, vers. Rom. 10. 9. 1. Next, the heauenly dispensation of grace toward this his fellowship, is noted, according to the three degrees of operation, which the word of God hath in the hearts of his own: which are expressed by a threefold comparison. [Page 131] The sound of many waters, the noise of great thunders, and sound of harpes harping, verse 2. Thirdly, their worship returned to God is singular: in spirituall ioy, knowen and approued of him, and performed in the vni­ty and fellowship of his true Church (through the mini­sterie of the word made vnto him a royall Priesthood) in the midst whereof, hee alwaies sitteth King and Lord: which Church, as it remained vnknowen to the world, the time of Antichrist his absolute preuailing; so their worship was perceptible to none but these secret sealed ones, whom God of his speciall grace, had bought with his owne bloud, out of the world, verse 3. to bee a holy and chaste spouse to himselfe (for none are sealed of Dan, Chap. 7.) by true faith, cleauing onely and alwaies to the Lambe, and following none other: keeping the liberty whereto God had made them free, and not ser­uing men: singled from the world to be a peculiar peo­ple, Gal. 5. 1. holy vnto God and Christ Iesus, verse 4. euen true Israelites like Nathaniel, and in Christ and his righte­ousnesse accepted and approued of God, verse 6. This is the state of the Church, closed in the Temple, Iohn 1. 47. Chapter 11. Lurking in the wildernesse, Chapt. 12. And heere stablished on mount Sion, while all the world follow the Beast.

3 Now, to cleare the threefold comparison put ver. 2. The voice of the Lord is compared to many waters, for the vnresistable force, and admirable noise, breeding wonder: to thunder, for terror and power shaking all: to the douce sound of harpes, for the worke of peace and ioy in the conscience. By which three, is signifi­ed, that as the Church, lurking in time of Antichrist his absolute preuailing, had the presence of the Lambe: so, howsoeuer vnseene of the world, she had also plen­tifull dispensation of spirituall graces from heauen. Which the spirit heere expresseth by these three, accor­ding to the three degrees of operation, which the word of God hath in the hearts of men. For, first it falleth [Page 132] to mens eares, as the sound of many waters, a mighty, great, but a confused sound, and which commonly, bringeth neither terrour nor ioy, but yet a wondering and acknowledgement of a strange force, and more then humane power. This is that effect which many Mar. 1. 22 27. Luke 4. 32. Ioh. 7. 46. felt, hearing Christ, when they were astonied at his do­ctrine, as teaching with authority. What manner doctrine is this? neuer man spake like this man. This effect falleth euen to the reprobate, which wonder and vanish, Habak. 1. 5. Acts 13. 41. and whose hearts are conuinced, hea­ring the word, that it hath more then humane force, euen like the noise of many waters. But, as the first hearing of the roare of waters is most admirable, and the more one is acquainted therewith, the lesse hee heareth it, as Cicero. in som­nio Scipionis. these at the Catadupes of Nilus: so, in whom the word worketh but this first effect, his eares waxe duller and duller, as daily experience proueth. The next effect, is the voice of thunder. Which bringeth not only won­der but feare also: not only filleth the eares with sound, and the heart with astonishment, but moreouer shaketh and terrifieth the conscience. And this second effect may also befall a reprobate, as Felix Act. 24. The third effect, is proper to the elect: the sound of harping; while the word not onely rauisheth with admiration, and striketh the conscience with terror; but also, lastly, filleth it with that sweete peace and ioy, which none feele, but they whose hearts thereupon, againe, as well sounding harpes, are tuned vp to sing a new song vnto God. And, albeit the first two degrees may be without the last, yet none feele the last, who haue not in some degree, felt both the first two. For the voice of the Lord is mighty, the voice of the Lord is glorious; it breaketh the Cedars, and maketh the wildernesse to tremble: But in his Tem­ple only men speake of his glory, Psalm. 29. This graci­ous dispensation (incredible and vnseene to the world, which could not therefore learne the song of praise thereupon) was in the 11. Chap. expressed by two wit­nesses, [Page 133] which for dispensing grace and light, were two oliue Trees, and two Candlestickes in the Temple, while it seemed impossible that any such could bee, Antichrist brooking City and Court: and for force and power, fire went out at their mouths, and they did strike the earth with all manner of plagues. Now these comparisons of the voice of waters, thunder, and harping, as they ex­presse fitly what I haue told so, in them is implyed a sure prognostick and argument of the next insuing estate, in the Angels breaking forth and crying. For albeit, this sound of water, thunder, and harping, the world, in this lurking condition of the Church, perceiued not, yet they could not still remaine vnheard. Who can re­straine the breach of great waters? what congealed cloude can keepe in thunder? and, excessiue ioy, a heart, of any thing, can least hold vp. Forth therefore, this hid Church behoued to come. The bellies made bitter, with eating the little booke, behoued to burst or breake out: according as we see in the three Angels following, who come forth like the swelling of Iorden, like sonnes of thunder (according as Christ Chapt. 10. preparing for this outbreake, his roaring voice, was secon­ded with seuen thunders) and like the bursting out of a blythe heart, which cannot hold vp a sur­fet of ioy.

4 This second condition, of the Church breaking forth, hath the velitation or skirmish, and a coincident case with it. The velitation (I call it so, in comparison to the great battell in the seuenth trumpet and seuen vi­als thereof, summarily proponed in the end of this Chap. and exponed largely thenceforth) according to the first degrees of the light of the Gospell reuiuing, is set downe in three Angels; types of these Ministers whom God stirred vp, to bee the first open contesters with An­tichrist to the 12. verse. The coincident case, is in the 12. and 13. verses.

5 The first ranke of Preachers are expressed by an [Page 134] Angel fleeing thorow the mids of heauen, &c. for open and swift course, which notwithstanding, was yet farre remoued aboue the perception of men of the earth, whereof few vnderstood or imbraced the first warnings and light arrising, it being but yet obscurely preached: like as few vnderstood the warning of Antichristian dark­nesse comming on, Chap. 8. and in respect of that Angel there, it is, that this, is called an other Angel, as who is the next, vsing his forme. See a contrarie dispensation to this, which cleareth this sense, Chap. 18. His doctrine is set downe first in generall, and to whom he preached: and secondly, the speciall points thereof. In generall, it is an euerlasting Gospell: euen that truth which was from the beginning, and which, when heauen and earth passeth away, shall abide for euer: the immortall seede, Math. 24. 35. 1. Pet. 1. 23. and begetting to immortality. So it is called, against the calumnies of nouelty, and in opposition to the do­ctrine of men. Hee preacheth to them who dwell on the earth, euen in Antichrist his darkenesse: aboue whose reach, it is lesse maruell that this first light was yet farre remoued; as a fleeing flash thorow the mids of heauen. He preacheth to all Nations, Kinreds, Tongues and Peo­ples, who had worshipped the Beast; and of whom, by restored light of the Gospell, an infinite number was now to be brought out of great tribulation, to sing, with Palmes in hand, and hauing washed their garments in the bloud of the Lambe; Saluation is of our God and of the Lambe; and to be made partakers of the first re­surrection, the thousand yeeres being expired, Chap. 20. Chap. 7. Now the hid ones beginne to breake out, and the song vnheard, to bee tuned vp loudlie in the eares of all the earth: therefore, this Angel is said to cry loude. In his speciall doctrine, is the substance thereof, and his man­ner of teaching. The substance is, that all feare, glory, and worship, bee giuen to God onely, and that, both for auoiding his iudgements neere to bee executed, and be­cause he is creator of all things. A doctrine exceeding [Page 135] fite for that time. His manner is to bee marked: in that hee vrgeth onely true worshippe, not bold yet to chal­lenge directly the Antichrist, as the succeeding Angell doth roundly; but more the third, so wisely and plainely as the Spirit sheweth the course: and the accommoda­tion of Story is euident. Now as this was the first de­gree of the conflict with Antichrist; so accordingly in the song of victory, God is praised for these same points, Chapter 15. 3.

6 The second Angell roundly denounceth the fall of Rome that spirituall Babell, Sodome and Egypt, and that because shee had not onely beene an Idolatresse her selfe, but as Ieroboam made Israel to sinne, shee is the mother of Whoredomes through the world, making men drinke vp superstitious worshippe greedily as wine, and so to be besotted therewith. To the which, God both gaue o­uer the world iustly in his wrath, that they who would not beleeue the truth, should be taken with deceiueable illusions, and for which, now againe the world iustly fee­leth 2 Thes. 2. 10. 11. the cuppes of the last wrath. As hee gaue to Israel Kings in his wrath, and tooke them away in his displea­sure. Ose. 13. 11.

7 The third Angell yet more vehemently toucheth neerer. Warning all to leaue the Beast his worshippe and character either in worke or profession, vnder paine of eternall damnation. Wherein, they against whome the iudgement is denounced, are exactlie noted, and twise set downe in the beginning, and in the end of the denun­ciation, for speciall purpose, and the quality, durance and continuance of their iudgement expressed. In the quality of iudgement, are two. First, as they dranke greedily the Whores Wine, so get they to drinke the pure vnmixed wine of God his wrath: and next, they get it in the cup of his wrath: God sometimes giueth a bitter cuppe to his owne children: but as strong wine for mitigation, is tempered with water or sugar: so are all God his cha­sticements to his owne mixed with mercy: but to the [Page 136] wicked is powred out mercilesse iudgement. Next, the Cuppe propined to the Saints, is not the Cup of wrath, but of loue, and medicinall: but the wicked drinke out of the cuppe of wrath. Lord reproue mee not in thy wrath, Psal. 6.

8 Now, this iudgement is denounced against such as worshippe the Beast, and receiue his Character, &c. And they are twice repeated, as I haue said, wherein is no Tautologie, but diuine wisdome, for to make vs take vp a great point. In the 13. Chapter, all the Beast his fol­lowers haue his Character, or his name, or his number: whereof, as I shewed there, the difference is ill obser­ued. For many haue his name, and are content to be cal­led his, being so farre deceiued with his shew, as yet they receiue neuer his Character, as his mancipate slaues. And yet, moe haue the number of his name, that is, are counted and numbred to bee of his body, who yet in ef­fect neither haue his name nor his Character. This hath deceiued men, that they haue imagined the Character to be some other thing then of his name. But as is cleare by this place, his Character is of his name, and they re­ceiue his Character; who so haue his name, as they are characterized therewith, and vpon his marke. A speech Liers and murtherers like their fa­ther the diuel. from common vse. Hereof it is, that in Mount Sion all haue the Character, that is, all who are of the true Church elected according to the purpose of grace. But as in the visible Church many haue the name of God, & moe haue the number, that is, are accounted Christians, who yet are not of the number sealed: so in Antichrist his Church, are many hauing his name, and moe hauing his number, and so are tolerated to haue commerce and trade with men, who yet neuer receiued his Character. Therefore it is, that the iudgement is denounced onely against those who worshippe him and receiue his Cha­racter: and accordingly the Vials of wrath, Chapter 16. are powred onely vpon these. Who are here twise re­peated, that wee may bee wakened to aduert; how here [Page 137] the holy Ghost teacheth vs, not to iudge so hardly of all that follow the Beast, as that eternall damnation abi­deth them; but onely such as haue receiued his Chara­cter. For no question, but many haue beene, and are still named his, and counted of his number, who learned Chap. 2. 24. neuer the deepenesse of Sathan: as simple sheepe fallen into that slocke of his, because they saw there the pub­like Ensigne, and the Lambe his horns in semblance; be­cause hee brooked the holy City, and Court of the Temple. Euen like these two hundreth, who in simpli­city of heart followed Absolom from Ierusalem, know­ing nothing of his treason. For we must consider what 2 Sam. 5. 11. sort of enemy Antichrist is. That hee is no fortaine inua­der, but an inward Traitor. None directly fighting against the name and Ensigne of Christ, but by pretence of the name and Ensigne deceiuing. And sitting euen in the Temple of God, as if a hid Traitor, pretending the King his Masters seruice and commission, would summon all true Subiects to follow him, while hee were but mind­ing vsurpation: euen good Subiects might bee thus far deceiued as to follow the publike Ensigne, till the trea­son were detected. Further consider, that the true Church in Antichrist his greatest preuailing, was alwaies within his compasse, within which, all were euer ac­counted to bee his owne, but yet were not. As within the compasse of the holy City, and Court of the Temple, were the Temple and witnesses in it, Chapter 11. besides, as no way could bee to the Temple, but through the City and Court: so no way euer was or shall bee to be­come a member of the true Church, but by comming through the visible Church, wherein Antichrist fortie two moneths working and obtaining without control­ment: all behoued to ioyne to that body where was the Ensigne, and seek in through the City and Court to com to the Temple. Now, no maruell, though many in the passing through were taken in admiration of the City & Court before they got sight of the Temple. And the pro­uidence [Page 138] of God was wonderfull in this, that in greatest corruption he reserued alwayes a sure way through An­tichrist to the Temple, the Sacrament of Baptisme in sub­stance remaining, and the doctrine of the Trinity abiding sound. So thus all comming through him, had his name or his nūber, of whom yet many neuer receiued his Cha­racter, but espying the pollution of City and Court, step­ped into the Temple. Where still, though quietly, God preserued two Candlestickes and two Oliues; till at length his impiety came to that height by murthering the Saints, that it was said to them, Come vp hither, and so a visible separation was made, not from the Church, Chap. 11. but from the thiefe and Traitor in the Church, his mouth bewraying it selfe to bee the Dragons. And certainely, this holdeth true, (so as we neede not so much iangle with the Romans thereabout) that the Church hath and euer shall bee visible, because alwayes the com­mon Ensigne is seene. But this Ensigne the Traitor craf­tily tooke vpon him to beare, and thereby deceiued. Here is the fallacy, that by aequiuocation they conclude, if the Church hath alway beene visible, then are wee the true Church. Here more is added. For albeit the church be alwayes visible, yet the truth and true professors in it are not alwayes so. For the witnesses were closed in the Temple, the woman lurked in the wildernesse, and the sealed ones were, albeit singing, yet vnseene and vnheard vpon Mount Sion. Three distinct speeches vsed of the Spirit for great purpose. The first, to shew that howsoeuer the true Church was hid, yet where shee was, to witte, within the compasse of the visible where Antichrist ruled, and where Sathan his throne was. The second, to shew that albeit shee lurked, yet she was fed, as was Israel in the wildernesse, and Elias in the dayes of famine. The third, that in that great preuailing of Antichrist, when all the earth followed the Beast, yet she was stablished on Mount Sion: so as against her the gates of hell could not preuaile. The true Church is in [Page 139] some sort euer vlsible, though not in her selfe, yet in her infallible Ensignes, as who seeth the Citie and Court, hee seeth in a sort the Temple, because albeit hee see it not distinctlie, yet seeing the City and Court, hee is certaine that the Temple is there. So seeing the visible Church, within whose compasse, though no eye see them: yet God hath his true worshippers, one seeth also the true Church. For within the Church are truth and lies, Christ and Antichrist, and either of them now and then obtaine in it, and hold place communiter in toto, but neuer vniuersaliter in singulis. From the Aposto­like times, as witnesse Paul and Iohn, Antichrist was in 2 Thes. 2. 7. 1 Ioh, 4. 3. the Church, but hee appeared not some ages after, In his time hee riseth and obtaineth all the holy City, and Court of the Temple, erecteth a throne in Pergamus, and domineth as Iezabel in I hyatira. Truth is hid, and true Professors, till the noise of many waters, the voyce of thunder, and sound of well tuned Harpes, breake out of Sion and the Temple, and the woman returne from the wildernesse. It is a great Sophisme to conclude from the Church visible to the Church absolutely, or true Church: or againe, from these to that: or to reason a toto communiter, ad vniuersum singulariter. Albeit An­tichrist was commonlie acknowledged of all, yet neuer vniuersally of each one. For he neuer set his foot in the Temple, nor vpon Mount Sion. The Romans presse sore vpon vs, to shew who in former ages haue been of our Religion, and our men but busie themselues more then is needfull, the holy Ghost hauing so plainely foretolde the case. And how common doe wee see in our daylie experience of particular Churches, that things will by custome or tyranny so obtaine, as none are found to re­sist, while yet in the meane time great numbers not on­ly disallow, but euen hold themselues pure there from? Here, who would aske the succeeding age, what had beene the estate then: hee could find nothing, but that all had erred; because the common Records beare but [Page 140] what obtained in the time: no Record remaining of these, who, though for feare they durst not contest, yet misliked and mourned for the iniquity. And if perhaps, they did vtter any thing which to the posterity might haue carried testimony of their mind; the same being smothered by them who violently possessed and dispo­sed of all: I haue no doubt, but in euery age, euen in the greatest height of darkenesse, diuers haue not onely been enemies thereof, & both children and ministers of light: but euen haue beene in their time knowne to the god­ly then. Albeit to enquire the succeeding ages of their story, it is ridiculous, and wee but fashe our selues vnnecessarily to haile therein the cord of contention with the aduersaries: hauing otherwise so cleare, and solide answeres furnished vs by the holy Ghost to close their mouthes. Yea, the Antichrist his prerogatiue, and his long and peaceable obtaining in the visible Church, dismayeth vs so little, as thereupon wee build a sure ar­gument, that there all the time was the true Church. For hee is a proper sore of the body of the Church. And as such a pestilent boile or leprosie, which can bee in no other but a man his body, albeit the whole body should bee so couered, that nothing could bee seene but the boile or leprosie: yet euen thereby the beholder is assu­red that there is a man his body, because that soare can befall none other. So, by Antichrist who is a proper e­uill, and sitting no where else but in the Church, wee dis­cerne and perceiue clearely where the true Church hath beene, and still in great part is. For euen before the last fall of Babell, the Lord his people are exhorted to come Chap. 18. 4. out of her. In the visible Church the truth hath alwaies beene: but so a long time, as the Booke of the Law was within the Temple before Iosias. Now then the obie­ction 2 King. 22. of the Romans whereby they labour so much to shake vnstable soules, is more then ridiculous: where was your Church before Luther? what became of all our Fathers? to which we answere: Our Church was e­uen [Page 141] where Satans throne was. And of our Fathers wee iudge well, as who, howsoeuer they receiued the Beast his name, or at least the number of his name, yet might haue beene free from receiuing his Character: and so out of the danger of this sentence of eternall fire. If they had eies to see, and hearts to vnderstand this Prophesie, they would bee confounded in that wherein they glorie most: and ashamed to obiect to vs that which most ap­proueth our cause.

9 Thus was the velitation. The case coincident, is terrible persecution. The weight whereof is cleered by a warning, verse 12. and a consolation, vers. 13. The war­ning, together with the weight, declare against whom this heauy persecution is intended: to wit, the Saines, and those who keepe the commandements of God, and faith of Ie­sus. The weight is shewed in this, that their shall bee need of Christian patience, as which shall be greatly exercised: and that the triall shall bee such, as, the constant keepers of God his commandements and faith of Iesus, shall finde wherein to be prooued. This, the phrase of speech shew­eth, as that Chap. 13. Heere is wisdome. Now, this warning implieth cleerely, the party persecuter to be the Beast, to whom was giuen, To make warre with the Saints and to ouercome them, Chap. 13. 7. who thereupon, got the same warning there, verse 10. And, seeing that the remnant seed of the woman, against whom the Dragon was to stir vp warte, Chap. 12. 17. are described by the same titles Of keeping the commandements of God, &c. This warning heere giuen, hath also this end, to waken vs vp to consi­der the speciall time and heate of that warre, their foretold to bee then, when Antichrist, beeing chaffed with these three Angels, made all Europe to feele cruell fires and bloody massacres: whereof the memory is yet recent. That so, the rest of them who should be killed for Iesus, be­ing fulfilled, Chap. 6. 11. finall and full vengeance may come on that bloody state. The weight of this persecuti­on is yet further amplified by the consolation giuen a­gainst [Page 142] it. Which besides the substance thereof, is notable in many circumstances. Of the deliuery, from heauen: the commandement how to receiue it, in that it should not onely be heard, but also written, as worthy of lasting re­cord: Chap. 19. 9. Isa. 8. & 30. Aabac. 2. 2. Iob. 19. 23. of double asseueration: and that by the holy Ghost. The substance of the consolation is, Blessed are the dead that hencefoorth die in the Lord. The reasons are, They rest from their labours: and their works follow them. Our daies heere are but a shadowe, and in them, euen our strength is but labour and sorrow: all, wherein a man see­keth happinesse vnder the sunne, beeing but vanity and vexation of spirit, from whence to remoue in the Lord, and enter into our rest, is a great blessednesse; in so farre as our labour is not in vaine in the Lord, but great is our re­ward in heauen. Now, howsoeuer all men goe naked out of this world, as naked wee come: and nothing of all our great labour and works goeth with vs. Yet, as euery one shall be indged and receiue according to that which hee hath done in the flesh, good or euill; so euery soule cari­eth with it an instamped sense of the workes done in the flesh: so as either a speaking and selfe accusing guiltinesse followeth a man; or then, as by grace he hath beene ina­bled to make his election sure by good workes in this life, so shall the testimony of peace in his conscience follow him. For, There is no condemnation for them which are in Christ Iesus, which walks not after the flesh but after the Rom. 8. 1. spirit.

10 From the 14. ver. is the third part of this Ch. Where­in is the summary proposition of the full ouerthrow of the enemies: which at length, in the subsequent Chapters, is explaned. Now heere, the course of this Prophesie is The course of this Booke. carefully to be marked, for a great light through all. The iudgements of God, first, and second vpon the worlde, were in the sixe Seales and sixe Trumpets of the seuenth. To the 15. verse of the 11. Chapter, there the seuenth Trumpet soundeth, and the last wrath is denounced. Be­fore the particular declaration whereof, that the iustice of [Page 143] God, therein might the better appeare, it was requisite, that the Historie of these enemies to be destroied, in their dealings against the Church, should be cleered: for which it is, that the world feeleth all this wrath. That story there­fore was in the 12. 13. and thus farre in this 14. Chapters. Wherein, is no idle repetition of what appeareth before set downe. For the consideration is much diuers: in that, whatsoeuer before the 12. Chapter was spoken of the e­nemies, or their dealing, was to shew, how by them, the world and worldly sort, in God his iustice were punished. The case of the Church sparingly touched: so farre as might shew her to bee free from these euils (euen in the midst of them) which were poured on the world for her hard intertainement. And what in the eleuenth Chapter seemeth wholly agreeable for time and condition with that which, hithertils in this Chapter is said of the Church in her two declared states, yet hath a farre distinct con­sideration from this. In that there, the witnesses, first, in the Temple, next in their warre with the Beast, slaughter, rising againe, going vp to heauen, and terrour of their e­nemies thereupon, with the fall in a part of the Antichri­stian kingdome; are put, as plagues on the world, and men thereof; whom they first plagued, next tormented and vexed, after terrified, and in part ouerthrew. For, the Gospell, to whom it is not the sauour of life, is the grea­test iudgement that commeth on the world. But from the beginning of the 12. Chapter to this place, the ene­mies are handled, as by them the Church is exercised. First, fighting and preuailing to Satan his deiection and exaltation of the first seede. Yet so, as through Satan his rage, but aided thereto with the two wings of that great Eagle, the true Church at length, fleeth to the wilder­nesse and there lurketh. Wherethrough, the Beast com­ming in place, obtaineth, and deceiueth all, except these who on mount Sion inioy the presence of the Lambe. Who at length, by degrees breake foorth, and albeis in much suffering, yet still fight, till at length, by him who sitteth [Page 144] on the white cloude, the iudgemeuts of God are made mani­fest. Chap. 15. 4. The story of the eleuenth Chapter and of this, are for time and matter, the same: but the consideration and respect of handling much different. Which, is yet, for course and order, in so diuine an artifice led on, as heere the story falling in againe to the same point, from which, for inserting this narration, it was since the eleuenth Chapter, broken off: of that, which from the 15. verse of 11. the Chapter at the sound of the seuenth Trumpet, was vpon preconceiued ioy denounced; heere, from the foure­teenth verse of this Chapter, to the ende; the execution is summarily proponed. Exceeding fitly, so falling in, to the large explication of the seuenth trumpet in the subse­quent Chapters.

11 This summary execution is declared by two compa­risons. One of the Haruest: the other of the Vintage. From Ioel 3. In both, are to be considered, the Actors, and their actions. The Haruest hath two actors: and so hath the Vintage. The actiōs of both Actors, both in haruest & vin­tage are, that the one worketh, furnished with conuenient instrument, & the other stirreth to the work. Which in the Haruest, is reaping the haruest of the earth: in the Vintage, the cutting downe of the Grapes, casting them in the winepresse, treading, &c. The arguments whereby the inciters stirre the executers, is the readinesse of both, for reaping and cutting downe. Thus by similitudes familiar in the Prophets for such iudgements, the destruction of Iere. 51. 33. the enemies of the Church is expressed: who in God his wrath as an vncleane thing, without the Citie, are destroied Heb. 13. 11: with so huge a slaughter, as all the earth is filled farre and deepe with their blood: by Hyperbolike speech expres­sing the greatnesse of the plague; and, as to the holy City, so also alluding to the Land of Canaan, which is in length 160. furlongs, as witnesseth Rabbi Menahen, vpon Gene­sis fol. 60. For clearing heereof, the Actors, and their di­stinct actions must be diligently aduerted, so much the more, as to the obscuring of all the Prophesie, this place [Page 145] is widely mistaken. In them are to bee noted, their pro­perties, their doing, and their order of doing: for course of time to be carefully obserued. In the haruest, hee that worketh, being accordingly furnished with fit instrument, by all hi [...] notes, is vndoubtedly, Christ the Lord of the haruest. For, he is one like the sonne of man, which, in all Chap. 1. 13. this Prophesie, is put but in one other place, and that for Christ: he fitteth, as a Iudge: on a white cloude, both for eminency and maiesty; as also, by the whitenesse, to shew the clearenesse & purenesse of his iudgements, which Now were to be made manifest, Chap. 15. 4. The first fly­ing Angell foretold that they were neere, now Christ is cleerely to shew himselfe: by shewing, hence, The signe of the sonne of Man in heauen. The speech is from Isai 19. 1. Behold the Lord rideth on a swift cloude. Hee hath, with a sharpe sikle, a crowne: to shew him to be the Lord both of Haruest and Vintage. For he not onely gathereth Matth. 13. 30. Isa. 63. 3. the Saints, but also the Tares in bundles: and treadeth the Winepresse of God his wrath: and in both, he conque­reth & ouercometh, Chap. 6. The other, comming out of the temple, is the type of Saints & faithfull ones, whose habitation is in the Temple, out of which they are now bold to step out and be seene: and perceiuing the ripenes of the Haruest (whereto it was not yet come in the fifth Seale, and therefore, this execution, craued of them then, was delaied) and yet not being able, in that weake estate of the Gospell reuiuing, for so great a worke: (therefore it is that this Angell hath no sikle) they beseech the Lord of the haruest to put too his hand, and Haue mercy on Si­on. For the time to haue mercy, for euen the ful time is come. The haruest of the earth is ripe, and the rest of the Saints slaine. Neither is this thus expressed, as if euen then, or at any time, Christ did not worke by instruments: but to shew the beginnings; such, as, in respect of the greatnesse of the worke, and little humane aide, it was in a sort, Christ his owne arme which helped him. But in processe of time, by the powerfull progresse of the Gospell, hee getteth to [Page 146] himselfe ministers of executing his wrath, euen out of the Temple, furnished with conuenient weapons. And to ex­presse this, in the Vintage, the Actor commeth out of the Temple hauing a sharpe sikle: as Christ, betime got him­selfe, and daily raiseth of his owne faithfull ones fit instru­ments inabled and furnished with power to execute his iust iudgements against the enemies: To doe to her as shee hath done to vs, and to render her double. For this it is, that this second Actor hath these different notes from the first. He sitteth not; he is not crowned; and he commeth out of the Temple. So then, this Angell is the generall type, in this summary proposition, of that same, whereof the seuen Angels are, in the large explication, Chapter 15. As is most cleere by comparing the Angell, stirring this to execution, with that one of the foure beasts, furnisher of the Vials to the seuen Angels, Chapter 15. This last in­citer, hath this common note with the former two Angels, that he commeth out of the Temple: but this he hath sin­gular, that he came from the Altar. So then, he is a mini­ster of the Altar, by allusion, still to the Temple and Legal worship. Next, he hath power ouer fire: as Christ who came to send fire in the earth: as the two Witnesses, Cha. Luk. 12. 49. 11. and Elias: out of whose mouthes fire proceeded to deuoure their aduersaries: and who had power to plague the earth with all manner of plagues, als often as they would, as hauing vengeance in readinesse against all dis­obedience. 2. Cor. 10. 16. Now then, as by the Angell out of the Tem­ple armed with the sikle, are expressed heere generally and summarily, in this summary propositiō, all faithfull Chri­stians; of whatsoeuer calling, instructed with power from God to execute his wrath against the enemies: which ex­ecutors are more largely expressed in the seuen Angels, Chapter 15. So this, comming from the Altar, is the type of true pastours: by whose plaine and powerful preaching, the other are informed and stirred to consecrate their hands to the Lord. Euen to serue Babel as shee hath ser­ued vs. As accordingly, Chapter 15. The seuen Angels [Page 147] receiue the vials of wrath from one of the foure beasts. Of whom Chapt. 4.

HEnce, is the story of the last wrath, for finall destruction of the enemies, to the peace of the Church, that the kingdoms of the world may be Gods Chap. 11. 14. and Christs. Vpon obstinate impeni­tency against sixe trumpets, Chapt. 9. 21. The fulfilling of this wrath was sworne to come in the daies of the seuenth trumpet, Chap. 10. Vpon sounding of the seuenth trumpet, sum­marily denounced, Chap. 11. And summary executing thereof proponed, Chap. 14. in the end. Whereof here, the larger narration, hath the executers, Chap. 15. Their execution in order, Chapt. 16. Cleared more largely, Chapters 17. 18. 19. and 20. Whereupon the gracefull condition of the Bride victorious, is magnifickly set downe, Chapt. 21. and 22. This whole matter, is that other great signe seene in heauen: to distinguish this part of story, from the preceding in the last three Chapt. called also a signe in heauen. This is that, which Mat. 24. is called, the signe of the sonne of man. For hee and his iudgements, now are made manifest. As not in­conueniently, the other might be called the signe of the Dragon.

2 In this Chapter, from the beginning to the fifth verse, is set downe the greatnesse of the erand: thence to the end, the disposing of the instruments for executi­on thereof: the greatnesse of the matter, is first summa­rily proponed in this, that hee saw a signe, a great, yea, a maruellous signe, and, in heauen. That Chap 12. was a great signe; but this is both great and wonderfull: [Page 148] euen the signe of the sonne of man in heauen. This great wonderfulnesse, is shewed in the Ministers, Angels: their number, seuen; their imployment, to bee executors of God his last wrath, for finishing of the mysterie, Chapt. 10. For his spirit would no longer striue with men, vers. 1. Next in the effect and end of their worke, to the 5. verse. Which are, the destruction of Antichrist: that the Saints, victorious ouer him, may praise God; and by the greatnesse, equity, and truth, of his iudgements manifested, all men may feare, glorifie, and worship him, who onely is holy. For expressing of this effect and end, the Church and her condition, in, and vpon this executi­on to follow, (ioyfully vpon sight of the instruments pre­pared, precōceiuing the certaine euent) is set down, in the victory and song thereof. In the victory, are the meanes whereby, and the party ouer whom. The meanes, are a glassie Seamingled with fire: the pure word of God mingled with the vertue of the holy Ghost, Chap. 4. The victory, is ouer the Beast, his image, his marke, and num­ber of his name: to shew it now, full and perfit. In their song, are first, the quality, that it is a song of praise, for a maruellous deliuerance, and ouerthrow of a great ene­mie: such as Moses, vpon such a case, did sing at the red Sea, Exod. 14. Secondly, it is in praise of the Lambe, through whom they obtaine this victory, and in whom the Father is glorified: and not in praise of Moses, who is the seruant of God, Heb. 3. 3. Chapt. 22. 9. and 19. 10. Thirdly, their disposition is noted, in that they haue the harpes of God, giuen by him, for his praise: that is, well tuned hearts, filled with ioy and loue, in con­science of his benefits, and bursting out in thanksgiuing. For hee onely putteth a new song in the mouthes of his seruants. Lastly, the tenor of their song is in two: the praise of God his works and waies; and the sequell ther­of. The praise of his workes, is, that they are great and maruellous: according whereto, hee hath a competent title, Lord God almighty. The praise of his waies, is [Page 149] that they are iust and true: and competently thereupon, he hath the title of King of Saints. In infinite authori­ty and power, yet to hold euer a iust and true way, is a great praise. Now, the sequell hereof is, that he one­ly be feared, glorisied, and worshipped of all. And that for two reasons. First, because he onely is holy, and not the Beast, who sacrilegiouslie busketh his head with that blasphemie. Next, his iudgements are now made mani­fest to all: so as, who before, worshipped and wonde­red after the Beast, as hauing none equall, or able to fight with him: now, in his iust and manifest ouerthrow, may know, and praise God only holy. For Christ now sitteth on a white cloude iudging him. Compare this 4. verse with the 7. of Chap. 14 and see what wisdome.

3 Before wee enter in the second part, in the dis­posing of the instruments for this great execution: the interpretation giuen of the glassie Sea mingled with fire, is to be cleared.

4 That the glassie Sea is the type of the pure word, and pure worshippe according thereto, see vpon the 4. Chap. Heere the allusion is to that storie, Exod. 13. and 14. When Moses and Israel with him hauing past the red Sea, standing on the shore thereof, and seeing Pha­rao and his host drowned therein, they praise God, sing­ing the song of Moses, &c. Of this allusion, while men marke not narrowlly all the points of conueniencie, the place is diuersly mistaken. Some taking this Sea ming­led with fire to be but the type of great troubles, thorow which the Church now hath escaped; according to the speech Psalm. 66. Thou hast brought vs thorow water and fire. But this is not all whereto heere the spirit will lead vs. Others, take it for the treasure of meanes, which God hath euer in readinesse, as before his throne, to de­stroy his enemies. But this is too generall. For here, a speciall treasure is meaned of the meanes, whereby, as Antichrist is ouerthrowen and drowned, so God his Church is saued. And this is, the treasure of the pure [Page 150] word of God, and power of his spirit mingled there­with. For, we must all, be begotten of the word and of the spirit; and be baptized with water and with fire. And by this word and spirituall vertue thereof, must Anti­christ bee foiled. As in the red Sea, the people of Israel were baptized, 1. Cor. 10. wherein Pharao was drowned. And as Israel was baptized vnder the cloude, which to them, was a pillar both of a cloud and of fire (of refresh­ment and light) but to the Aegyptians a pillar of darke­nesse. In which respect, the red Sea, wherein, and the pillar, vnder which they were baptized, were types of the true word and spirit, whereby the true Israel of God are begotten to immortality, and the enemies ouerthrowen. So, by allusion thereto, the Church [...]victorious ouer An­tichrist, and that great City, which spiritnally is called Aegypt, is said to stand at a glassie Sea mingled with fire: that is, in the cleare light of the word mingled with the vertue of the holy Ghost; whereby they are victorious, and furnished with the harpes of God: but Antichrist therein is drowned, 2. Thess. 2. From this Sea, they la­bor to diuert vs to cisternes of their own digging, which are full of bloude. But heere, is our victory and wis­dome, whereby to count the number of the Beast his name; and so, to ouercome him, his image, his chara­cter, name, and number. The Sea of the Fathers in a third part is bloud, Chapt. 8. So as thence, wee may (if wee bee not wise to discerne) draw death als well as life. The Sea againe of the Church of Rome, in latter state, is all bloudy worsum, Chap. 16. This Sea, hath this diffe­rent note from that, Chapter 4. that this is mingled with fire. The fire is there also, but set out in seuen burning lampes distinct from the Sea: heere the fire is mingled therewith, and that of purpose, to leade vs to take vp a great point of wisdome in the diuersity of God his dis­pensation in this last cleare light of the Gospell, for An­tichrist his ouerthrow, from that first, in the Apostolike times, for casting the Dragon on the earth. At the first [Page 151] going out of the Gospell, to conciliat thereto the more credit, and to shew plainly whence the vertue, accompa­nying it came, there was then a distinct dispensation of the spirit, in outward & visible signes, as clouen tongues, and fire: extraordinary effects and operations: as gifts of tongues, healings, and working of miracles: and by a singular and visible manner of donation, as, imposition of hands of the Apostles. But, in this last reuiuing of the Gospell, the word should be cleare and pure as at the first, and accompanied with the force of the spirit: yet the dispensation, donation, and operation of the holy Ghost should not bee in that manner, but should bee mingled with the word: the spirit and vertue thereof, accompa­nying the preaching of the Gospell; yet so, as no visible or distinct symbol thereof should bee as at the first, (for now, the preachers are feated by swallowing of the little booke, Chapt. 10.) no miraculous operations: finallie, no donation but such as, with the word and by the word preached, the spirit should worke in the Saints. So as miracles, in these last times, are no notes of true preach­ers. And this diuersity of dispensation is exceeding wise, and requisite for the times. At the first the Gospell was not, onely to bee opened, to the world lying in darke­nesse, but also confirmed, to be from God. Now, it hath that credit with all; but beeing buried in ignorance, was to bee cleared. Neither must wee take this so, as if at first, the preaching of the Gospell had wanted that ac­companying vertue. For euen then it was not in words 1. Cor. 4. 20. but in power, and was mingled with fire. No doubt, but Iohn his doctrine and baptisme, had with it the vertue of the spirit in those that beleeued: for faith is the effect of this fire. And out of all question, Apollos had the spirit in some good measure, when hee knew but the baptisme of Iohn. And these Samaritanes, who by the preaching of Philip receiued the Gospell and were baptized, had the spirit before the downe-comming of Peter and Iohn. But at the beginning, were ioyned the visible symboles, [Page 152] donation, and miraculous effects of the holy Ghost, to procure reuerence and credit to the Gospell, and to shew whence commeth all spirituall vertue, to faith or con­uersion: and the outward healing of diseases, to lead vs to know the power of the word and spirit, in the quick­ning and life of the inward man, and curing spiritual dis­eases of the Soule. Neither must wee imagine that now the spirite is so tyed to the word, as who euer heareth it, receiueth necessarily the spirit. For many heare whom it profiteth nothing, because it is not mixed with faith: but Heb. 4. 2. the gift of the holy Ghost is now no other way dispen­sed, but by the word preached: wee feeling the force thereof, but neither seeing whence it commeth, nor whi­ther Iohn 3. 8. it goeth. So, whatsoeuer spirit one pretend without Isai 59. 21. the word, it is the spirit of errour.

5 Now, how these Ministers of the last wrath are fea­ted and prepared to this great execution, is shewed from the fifth verse to the end. And first, whence they are, 2. How disposed, 3. Wherewith instructed, and by whom. 4. By what power it is, that so great a worke is effectu­ate. They come out of the Temple of the Tabernacle of Testimony in heauen, now opened, that is, out of the true Church militant (this is implyed in the word Taberna­cle) now made patent and visible. This first note shew­eth, both what they are, and of what time. They are members of the true Militant Church, who by the light of the Gospell, the Church being reformed and opened, are stirred to the worke. For God turneth the hearts of Kings, who earst gaue their Kingdomes to the Beast, and were his hornes; to hate now the Whore, and eate her flesh, Chapter 17. For her fall shall not be by Kings of the East or Mahometans, but by reformed Christians: where­of wee see already good degrees, praised be the King of Saints. This note also pointeth the time of this execu­tion, to be in the dayes of the seuenth Trumpet, accor­ding to the Oath, Chapter 10. Vpon the sounding of which, Chapter 11. followed the opening of the Tem­ple [Page 153] in heauen, and cleare sight of the Arke of the Testi­mony, and thereupon lightnings, thundrings, &c. Now here, these seuen Angels, Ministers of God his last wrath come forth of the Temple opened, and goe to exe­cution. Thus the spirit by cleare notes, leadeth vs to couple rightly the course of this Prophesie. Which, from the beginning hath so plaine a way, as all being compre­hended in seauen Seales, sixe thereof bring the first sor­rowes,: the seuenth opened, yeeldeth seuen trumpets, whereof, sixe bringing the second euils: and these wor­king but further induration, Chapter 9. The seuenth Trumpet sounding, yeeldeth these seuen Angels with seuen Cuppes of the last wrath. Whose storie by the narration, wisely and exceeding purposely in the 12. 13. and 14. Chapters interiected, was till now delayed.

6 The disposition of these Angels is shewed in their apparrell, which is linnen, and that both pure and bright, and girded to thē with a golden girdle about the breast. White linnen apparrell is the garment of all Saints: who in Christ are made Priests to God, by putting on and girding to, or applying Iesus Christ to their hearts by the girdle of faith, more pretious then gold to righteous­nesse and holinesse. But here in these Angels, this com­mon 1 Pet. 1. 7. garment hath a speciall relation to their speciall calling, To shew that this execution should bee iust & vpright, not only in respect of God the iust Iudge, whose wayes are iust and true, but euen in respect of the Mini­sters also, who in the light and assurance of faith, should in the zeale of God and of his worship bring downe An­tichrist. For blessed shall hee be called that rewardeth her as she hath serued vs. Psal. 137.

7 They are instructed hereto with golden Vials or Cuppes full of wrath, euen the wrath of God that li­ueth for euer. Golden cuppes were also holy vessels of the Sanctuary to shew hereby likewayes this to bee a pure worke like gold, and holy, and acceptable. And the wrath powred out is euerlasting, as hee whose wrath it [Page 154] is; for according to his name, so is his feare: and as is the man, so is his strength. Hereto also serueth the kind of Instrument. At the iudgements by the sixe Seales, some cry was alwaies ioined to waken, if it had beene possi­ble men to learne. The Trumpets sounded loud, in sixe of them God giuing Iezabel time to repent, Chapter 3. and 9. Hereupon obstinate impenitency, out of golden bowles, wrath without noise is tumbled. The seueral de­grees whereof, in God his patience, Chap. 16. yet more argueth and aggrauateth the obstinacy of the enemies stil more and more endured to endlesse wrath.

8 These cuppes are giuen to the Angels by one of the foure Beasts, that is, by the true Pastors of the church, Chapter 4. to shew, that through the cleare light of the Gospell preached, Antichrist being laide open, the hearts of God his faithfull seruants shall bee filled with holy indignation and zeale to imploy their power to God his honour, in his ouerthrow, stirred there to by the prea­chers of the truth. Reward her as shee hath rewarded you, &c. according to the Cup shee filled to you, fill her Chap. 18. 6. the double. This was summarily touched in the end of the 14. Chapter, when the Angell from the Altar ha­uing power ouer fire, stirred the other to cut downe the grapes of the earth: the which same thing is here more largely explaned. That this is said to bee done by one of the foure Beasts, as it sheweth them to be the stirrers to worke, so (according as their diuers faces expressed diuersity of gifts, as for diuers times and cases is requi­site) to signifie the imployment at this time of such as were fittest, whether for wisdome, as Men to spie out the Beast, or rather (that being already done) for leonine courage, roaring and thundering, Chapter 10. to encou­rage and terrifie. How it be, what of one of them is done, is done of all.

9 The power, whereby this great execution is borne out, that it cannot bee stayed, is God his glorious and powerfull presence in his owne true Church opened and [Page 155] made visible, before fuming in wrath against Antichrist: so, as neither dare these Ministers but execute their charge: The feare and loue of God, and knowledge of his terrour stirring them: neither any enemy impede the course of God his iudgements till they bee finished. For the Beast must goe to destruction: and the Whores louers shall stand a backe afraid at her burning, Chapter 18. And what is it else, that miraculously hath and yet doth beare out against Antichrist his power and ma­lice; Who, if the Lord were not on our side, would haue ea­ten Psal 124. vs vp, and as mighty flouds haue ouerwhelmed vs in the depth: but the Lord is our helper. Peoples heare it, Exod. 15. 14. and are afraid. Sorrow commeth on the Iuhabitants of Palestina. Now this type is not so put, as if the Saints this time should be debarred from the presence of God in his Church. But by allusion to the 40. of Exodus, 1. Kings, 8. Isai 6 to shew a great and powerfull presence of God in his Church, newly reerected from vnder An­tichrist his tyranny, where through the execution shal haue no let. It is true, that the resort (albeit very fre­quent and dayly encreasing) shall not bee such during the plagues and smoking wrath of God, as when Eu­phrates is dried vp, the high places taken away, and Baal destroyed. When the twelue Ports of the new Chap. 21 Ierusalem shall be cast open continually to receiue from all quarters both Iewes wakened by a voyce from the Chap. 19. 5. Chap. 16. 12. Zach. 14. 9. Throne, and the Kings of the East with them comming to worshippe Iehouah the Lord of hostes, who then shal be the onely one Lord in the earth, and his name one. To which, the sixt Cup shall in the owne time prepare the way, and which in the seuenth shall bee fulfilled, and so the mystery finished, in the accomplishment of all fore­ [...]old Act. 3. 21. by the Prophets, Chapter 10.

IN the 15. Chapter was the preparation for the last wrath. Here is the particu­lar execution in seuen degrees, according to the number of the Ministers thereof, which degrees in order and manner haue a great resemblance and relation to the degrees of Antichrist his rising in the Trumpets, to shew the wisdome and iustice of God, in rendring mea­sure for measure, and bringing him downe as hee arose. The resemblance hath made many to thinke both to bee of one matter and time. But these Vials are all powred on the Beast and his marked ones, whose height in wor­king began but in the fifth trumpet.

2 This execution is commanded verse first, from the Temple, as a holy and iust worke, with aloud voice, as a matter important, and to bee performed with care: to the Ministers, who being prepared attend the signe. The execution is vpon the earth; that is, the earthly sort of men, thorow all the plagues, euidently designed to be Antichrist and his adherents, It is executed by seuen degrees, to shew God his patience in his greatest wrath: in each degree is the common signe, of powring out the Viall, and the ensuing effect first or secundary.

3 The first Viall is powred on the earth. Where, the earth must bee vnderstood according to the relation it Cap. 13. Sect. 7. hath in collation to the subsequent things, and degree which in that respect it holdeth: to the sea, riuers, sun, throne, Euphrates, the aire. For, as when the earth, or the earth and Sea opposed to heauen, then things below are opposed to things aboue: earthly or vnstable things, to things heauenly and permanent: so in this place, as also in the first Trumpet, it must bee taken, as the order of arising degrees in comparison requireth, for the first and lightest degree of iudgement, as the earth is the low­est [Page 157] and lourdest of elements: as the earth is taken in the first verse, all the Vials are powred on the earth, because all are on the earthly▪ Antichristian Kingdome: in this other sense of the earth, the first particularly, is powred thereon. The effect thereof is, that the filthinesse, loose life, hypocrisie, auarice, pride, symony, and other vices of the Clergy, and Church of Antichrist, breake out to the view of the world (long blinded) as filthy boiles. The allusion is to the sixth plague of Egypt, where-tho­row the Enchanters were no more able to stand before Exod. 9. 11. Moses, This was the first degree of the fall of Rome, when God to make them detestable, discouered their sores; so as these enchanting bewitchers were con­founded, and could no longer abide the light. The ac­commodation of Story is most cleare: where by num­bers their auarice, pride and hypocrisie is highly excla­med against: Few daring yet challenge their doctrine and worshippe: yet their persons thus falling first in contempt, it made way to the next Cup. Now, as in the first Trumpet, contention and selfe loue ioyned with cruelty, like fire and haile mixed with bloud, cast on the earth, made the first great degree to Antichrist his rising, by burning vp all true loue, life, and holy zeale of reli­gion: so, the first open degree of his fall, is by the cup of wrath powred on the earth, euen the discouery of their hypocrisie and filthinesse, whereby they were seen to bee void of all true Religion.

4 The second Viall maketh a higher degree, in that not onely the persons, who worshipped the Beast, and re­ceiued his Gharacter, are for their silthinesse, odious; but now, euen their common doctrine and ordinary wor­shippe becommeth vile and corrupted as bloody wor­sum, deadly to all that drinke thereof, and abhorred of men, who in the cleare glassie Sea before the throne per­ceine the stinking rottennesse of this Asphaltites. How after the contempt of the persons for their abhominable filthinesse; next, all their, worshippe and doctrine of par­dons, [Page 158] reliques, indulgences, holy water, crossings, soul-Masses, pilgrimages, processions, inuocation of Saintes, baptizing of bels; magicall coniurations, forged mira­cles, foolish Legends of lies, and the rest of that sea of rotten bloud beganne to stinke in the noses of men, is more then euident: their whole worshippe and com­mon schoole Diuinity now standing as the Sea of Sodom. Compare this Viall for kind and degree to the second Trumpet.

5 By the third Viall, their riuers and fountaines of waters are turned into bloud. When by Moses the floud and al stanks & ponds of Egypt were turned into bloud, Exod. 7. (for thereto in this and the former Viall the spirit allu­deth) the Egyptians digged to themselues wels to drink of. When in the dayes of Ahab, through parching drought, all other waters failed, hee and Obadiah seeke 1 King. 18. 5. to the riuers and fountaines. So the common Sea of Popish worshippe and doctrine becommeth vile: the last refuge, for preseruing the liues of their Beasts, is their ri­uers and fountaines, whereby their Sea is inriched, and which by kind should bee more cleare and sweet. But these are also made bloud, & that in two respects. Their riuers & fountains are their great and learned Doctors, and grounds, whence these as riuers carry waters, as frō springs, to sweeten if it were possible that rotten sea. But howsoeuer, in some outward degree they apeare to haue some more freshnesse; yet they are but bloud, and to drinke of them it is deadly. They labour much to excuse and maske the grosse rottennesse of their sea, and to sweeten it with eloquence, aide of Arts and Philoso­phy: and yet all is bloud. They busie themselues to bring warrands from the Fathers: but almost, all from that third part of that ancient sea, which in the second Trumpet was made bloud: and from these fountaines & riuers which in the third Trumpet were for the third part made bitter and mortall. And what cleare & sweet water might both from Scripture & Fathers be brought [Page 159] for cure of their Sea, they by false glosses wrested inter­pretations, cuttings, and caruings turne all into bloud. The second respect, in which their riuers and fountaines are said to become bloud, that wee should not misse to take vp, the Angell executer, praiseth God his iustice therein, and another from the Altar (a sure testimonie from Christ himselfe) confirmeth his saying. And this double testimony both of the executers and ministers of the Altar, true Pastors encouraging to execution, so Chap. 14. 10. warranteth the equity of this point, that men need not bee remisse or stayed with any faint doubts, from execu­ting this iust worke. And certainely the Spirit in this double proclamation of God his iustice herein, seemeth in diuine wisdome to haue foreseene and foreshewed the faintnes of men in this so approued an errand. The point is, because their riuers and fountaines, euen their head-Clergie men, entertainers, nourishers, and vpholders of all that stinking sea, haue beene bloody murtherers of the Saints and Prophets, and occasioners of all bloud-shed in the earth (the Whore Chapter 17. being drunke with the bloud of Saints, and all the bloud of the earth being found in her, Chapter 18.) Therefore the Lord in Obadiah 16. Isai 49. 26. & 51. 22. 23. his iustice, now giueth them bloud to drinke, euen mea­sure for measure. And the Cuppe that shee filled to vs, shee now tasteth in her course. Wherein is performed what for consolation was spoken, Chapter 13. If any kill with a sword, he must be killedby a sword. The per­formance of this wee haue in some measure seene, and dayly see, in such Countries wherein the Lord hath raised the light of his Gospell, while their continuall conspiracies and tteasons against the states and liues of Princes, compell men (otherwise, but preposterouflie pittifull, and for all this double denounced warrant of the equity of the worke, but too slow) to giue them the due recompence of their bloudy practises. But the effect hereof will bee still more and more perceiued. For there [Page 160] will be no end of their tragicall attempts, till that blou­dy state be destroyed for euer. These are the Martyrs, the Church of Rome can glorie of. Here a diuiue artifice of the spirit is not vnworthy the marking: that as in expressing the first suffetings of the church by the dragon Chapter 12. who giueth his power, throne, & authority to the Beast, allusion was to the condition of the olde Church in Egypt: so here in the first degrees of finall wrath, allusion is to the plagues there. Like as in the Chapter 15. vpon preception of the last degree, the song of Moses was sung at the glassie sea.

6 The fourth Viall is on the sunne; whereby the beast his marked ones are plagued: the cleare light of the Gospell (shewing Christ the sun of righteousnesse) now so shining, as in place of glorifying God by repentance, and acknowledging of their errors and workes of darke­nesse, they as the Children of darkenesse, and hating the light, whereby their workes are reproued, boile in de­spitefull rage, and are burnt vp with enuie and malice, as Iohu 3. 20. Eph. 5. 13. were the Pharisies at Christ his cleare doctrine and eui­dent myracles: and that Stephen hauing his face like the Sunne. And they blaspheme God in blaspheming his Act. 7. 54. truth, and true Church; speaking euill of the way of righteousnesse: their desperate rage still increasing as the light groweth, because induration in impenitency is a common effect of all these plagues. In that, showsoe­uer God hath his owne single ones to pull out of that Kingdom, yet the body is not reclamable, but must goe to destruction. Compare this with the fourth Trum­pet. The light of the Gospel is a plague and torment to the reprobate world, as the two witnesses, Chapter 11 were a vexation. Here the first effect of this Vial is rage, the second blasphemy.

7 The first is on the throne of the Beast, that is, on his Kingdom, as the next words interpret, and as the whole frame of Scripture speech euinceth. The throne [Page 161] of Dauid is for his Kingdome. The Throne is established: for the Kingdome is established. Satan his throne, Chap. 2. & 13. for his kingdome. The first effect heere of is, their kingdome loseth the glory, lustre, pompe, and wonted estimation, and becommeth contemptible. Whereupon the secundarie effect followeth, in them, of desperate sor­row, expressed by a gesture of men, extremly grieued. Gnawing their tongues: and obdnration in impenitency and blasphemy, their [...]ores by the light of the sunne being more and more laid open, and thereby their sorrow aug­mented. For their workes, see Chapter 9. And withall, consider what a wise and iust retribution. As, by falling from heauen to the earth, and from being starres of light to become ministers of darkenesse, they opened the bot­tomlesse pit, and let out darkenesse, by the smoake there­of eclipsing all true light, and so erecting the kingdome of darkenesse. So heere, by the cleere arising light of the sunne of righteousnesse, all the earthly and worldly ac­count of their Kingdome becommeth contemtible, and is darkened. And as, by the doctrine of darkenesse, they, like Scorpions, stinging men, tormented their conscien­ces: so the light op [...]ned, and discouering their treachery, tormenteth them with anguish and sorrow. This effect, both first and secondary, we see already in great part, but shall yet see more. For, albeit these plagues heere, haue their owne degrees for order of working, yet still the former hold on with the subsequent, till all together, in the ende, bring finall destruction.

8 The sixth viall is notable in many circumstances. It is poured on Euphrates: the effect is, drying the wa­ters thereof. This effect is for a speciall end, that the way of the Kings of the East may be prepared. Against this ef­fect, and apparent sequell thereof, a great endeauour is shewed, and the euent thereof. The endeauour, is of the principals, Dragon, Beast, and false Prophet, by their in­struments, (a pestilent broode, and well resembling their origine) foule spirits, and spirits of Diuels: so is their qua­litie. [Page 162] Their dealing is, to goe to the Kings of the Earth, strangers from heauen, whom they may perswade impor­tunely cronting like frogges, night and day in their eares. Their force of perswasion is, by working signes, thus to shew them to bee fase Prophets, seducing. The ende of this their endeauour, is to gather these earthly Kings toge­ther, in their purpose, to vphold their tottering King­dome, now threatning a fall: and to impede the apparant effect to which this Viall maketh preparation: but which God shall turne to an other fine then they purpose: euen to be glorified in their iust destruction, as the euent proo­ueth. Now, both in respect of the great danger to be de­ceiued and misled by these frogs, and of the great day of God his wrath, to come on them (so much the more per­rilous, as it should come like a thiese in the night) warning is giuen to watch, and hold the true faith: whereby, put­ting on Christ, and girding him to vs as with a golden gir­dle, we be not found naked, and so ashamed, but blessed through our garment. The euent of all this their busie trauell is expressed in this, that they gathered them to a place called in Hebrue Armageddon.

9 Now, because for the most part, the effect and se­quels of this Viall are yet to come: in seeking the accom­modation, we must walke warily, as the light of holy writ may leade vs. Euphrates, properly, is that great Riuer whereon Babylon, properly so called, did stand, and wher­to, it serued for beauty, commodity, and fortification. It was also the march bordering Dauid his kingdome on the East, separating, and in a manner debarring the Easterne peoples therefrom. To both these considerations, in this allusion, the spirit hath respect. In the 51. of Ieremy, pro­phecying the destruction of Babylon, hee threatneth that he will dry vp her waters. Thence, hither, to the destru­ction of the mysticall Babylon, the speech is brought. In the next Chapter, the whore Babylon, is said to sit on many waters. Which are interpreted, Kings, Nations, Peoples, and Tongues. To shew, in great dominion and authority, [Page 163] great dignity and strength. The drying vp then of her wa­ters, is the decay of her authority, dominion, glory, and power, by the substraction of these from her obeience, in whom was her strength and fortification. Euen that same, which Chapter 17. is expressed by eating her flesh and ma­king her naked. Thus, fitly for this respect, and yet more for the second, the drying of Euphrates is heere mentioned, in a depth of wisdome: to shew, how that Riuer borde­ring the kingdome of Dauid on the East, and set betwixt the Easterne Kings and the blessed land, being dried vp, the Kings of the East, should therethrough haue easie ac­cesse thereto: the debarring impediment being remoued. The sense is. As Antichrist his rising was the occasion of darknes, and defection from the Gospell to Mahometisme in the East and of the obstinate abiding of Iewes (who are most part in the East, and whom specially heere the spirit pointeth at, as the euent cleareth) in their infidelity: and as the greatnesse and power of Antichrist still debarreth both, from embracing the Gospell, as Euphrates flowing ouer all his bankes, and so letting all free passage to the Kingdome of Dauid: both Iewes and Mahometans, through the superstition, idolatry and corruption of the Romish Church, abhorring Christianity: so now, her waters being with the heat of the sunne of righteousnesse dried vp, an open way shall bee prepared for them to re­ceiue the Gospell. I know, how some, from the story of Cyrus and Darius King of the East, diuerting the course of Euphrates, and so surprising Babylon, thinke this allusion taken, to shew how mysticall Babylon shall in like manner, be destroied by Easterne Kings. But the spirit of God fet­cheth nothiug from Xenophon or Herodotus, but all his al­lusions are to holy writ. As this speech is, plainely from Ieremy. And, the Prophets (who in respect of Media, by whose forces specially Babel was taken, denounce her ru­ine Ier. 50. 41. from the North) shew the weakenesse of that coni [...] ­cture. And this Prophesie cleereth euidently that her de­struction shall be by Westerne Kings euen the hornes of [Page] [...] [Page] [...] [Page 164] the Beast, who hauing long drunke of her cup, and giuen their Kingdomes to the Beast, at last haue their hearts tur­ned by God, to hate the Whore, eate her flesh, make her naked, and burne her with fire: and so shall make way for the Kings of the East, that is, whole States (that par­ticular persons be not thought heere to bee designed, as were the Sages, who at the natiuity of Christ vpon sight of his star, came from the East to worship him, whil Priests and Phariseis abode in blindnesse) which, by Babels fall, the cleare starre of Christ shall bring to bowe vnto him. Whereat Herod and all Ierusalem shall bee troubled. As their endeauour heereupon well sheweth. Now, heere, a Matth. 2. 3. great wisdome and delightfull congruity, in the order of God his working, is to be obserued and admired. By An­tichrist his vsurpation and darkenesse, preuailing on the fifth trumpet, as by the swelling of Euphrates, the East was alienated & debarred from the Kingdome of Dauid: God in his iustice, losing thereafter, in the sixth Trumpet, from Euphrates, these Armies of desolation & poisoning error. So heere, in the fifth Viall, the kingdome of Antichrist be­comming darke and contemptible, and in this sixth Viall, all beauty, strength, and fortification being dried vp, the East shall come againe to the Gospell, and Iewes [...]epent from their obstinate blindnesse and induration. God, thus wonderfully, and to the high praise of his wise grace, bringing a more io [...]full effect from Euphrates in Anti­christ his fall, then hee brought a heauy woe in his rising. And consider how wonderfully heereupon the case vari­eth. In the sixth Trumpet, out of the mouthes of these destroiers, from Euphrates, came Three things, Fire, Brimstone, and Smoake: By which three, the third part of men were destroied. Here, to disturbe als ioifull an effect from the East, [...]u [...] Of the mouthes of the Dragon, Beast and false Prophet, three foule spirits euen spirits of Deuils. That is, men led with the spirit of Satan, lyers, and mur­therers like their Father, and accompanied with the effe­ctuall deceiuablenesse of his working, authorised by An­tichrist [Page 165] his state, and in speciall by the false Prophet head thereof, are sent abroad, as crouting froggs, to be­stirre themselues. Who these are, the state of our time and practise of Iesuites and Seminary Priests, compassing Sea and Land, specially busie about Kings, maketh more then manifest. They beginne to see their waters drink­ing in, and Euphrates earst so great a riuer, now running in a narrow channell; and this setteth them madlings a worke. Besides their origine, they haue a speciall note of distinction whereby to discerne them, that they are workers of miracles; so to shew them false Prophets, to whose begetting, authorizing, and setting a worke, all the power of the kingdome of darkenesse, Dragon, Beast, and false Prophet, haue iointly bended all their ma­lice, force, and intising hypocrisie, as to the last puffe of Satan his mouth, and of the Vicar of his throne, for vn­derpropping Babilon. But shee can not be cured. For the Beast goeth to destruction. Heere, the Beast and false Pro­phet Ier. 51. 9. Chap. 17. 8. are distinguished, as the first and second Beast, Chap. 13. That heere, may bee shewed a ioyned endeauour of the head and whole body of the state. See vpon the next Chap. Sect. 11. 18. and vpon the 19. Sect. 27.

10 The vnlucky euent, of this their endeauour, to themselues and happy to the Church: specially these to whom by this viall the way is prepared, is shewed in these words, that they gathered them to a place called in E­brew Armageddon. Wherein, much matter is compri­sed and offered to our consideration: partly in the name of the place, but specially, in that it is so called in He­brew. The place is Armageddon, a word composed of Har a Mountaine and Mageddon a plot of ground in the of lot Manasse: famous in Scripture, for two notable e­uents, the one of great ioy, the other as sorowful. The first is in the 5. of Iudges, where a great victory is obtained against Iabin and Sisera at the waters of Mageddo: when the Kings fought and were swept away. This was so noble a victory to the Church, as the Psalmist maketh it [Page 166] the measure of his wish against the enemies. The other Psalm. 83. 9. 2 King. 23. 2. Chron. 35 als mournfull, is, when Iosias by Necho is slaine at Ma­geddo. Whereupon, to the Iewes, insued most bitter mourning. To both these euents the spirit heere allu­deth; yet with this remarkable point of difference, that where the first of them was at the waters, the second in the valley of Mageddo. Heere, the place is Armaged­don, that is, the mountaine of Mageddon. This diffe­rence is purposelie put of the spirit, to shew that the ene­mies heere, should bee in some great indeauour against the Church of God, in all the old Testament bearing the name of a Mountaine. Not onely for God stablishing her against all assailers, and for her eminencie, but also, in respect of her type in Mount Sion, and land of promise, which is a land of Mountaines, and for the Church her abode therein, called of Daniel Hartsebikadosh. This is Dan. 11. 45. Ezek. 20. 6. 40 Isai. 25. the Mountaine of Mountaines, wherein, the Lord will destroy death: and thresh Moab as straw is threshed in Madmena: in which the Lord will destroy all that rise a­gainst her. Heerein then is implied, that this great destru­ction of Antichrist and his aiders, by perswasion of the frogges, shall bee in a high enterprise against the true Church: as God foiled Gog vpon the Mountaines of Is­rael. And the King of the North entring in the pleasant Land, and planting the Tabernacles of his Palace in the glorious and holy Mountaine. Now, as for this their pur­pose, causing their destruction, the place is called Har, a Mountaine. So, to expresse a double euent of this their enterprise, it is called Megiddon, by allusion to the two stories before mentioned. To that in the 5. of Iudges, to shew, that the same shall befall all these enemies assem­bled by the frogges, which did befall Iabin and Sisera at the waters of Megeddo. And thereupon, such a like song of ioy to the Church, as is that of Deborah and Barak. To the other story of Iosias slaughter, the allusion is, to shew, that vpon this victory, should arise such a mour­ning, and that proper to the Iewes, as they had for the [Page 167] slaughter of Iosias in the valley of Mageddo; but of a much different kind. Euen that mourning whereof Za­chary prophecieth in his 12. Chapter. When by this vi­ctory, the way beeing prepared for them to come and see him whom they pearced they shall bee sorry for him, as one is sorry for his first borne: and when, in that day, there shall bee a great mourning in Ierusalem, as the mour­ning of Hadadrimmon in the valley of Mageddon. When Ezech. 20. 43. & 36. 31. Zach 12. 10. euery family shall mourne apart: and when they shall iudge themselues worthy to haue bene destroied. God pow­ring on them, to true repentance, the spirit of grace and compassion. And for this double effect, of the Iewes common ioy with the Church, and proper mourning, the place is called, in Hebrew, Armageddon. To ex­presse Ch 19. Sect. 4. that the Iewes, conuerted to the Gospell, shall ce­lebrate this victory, both with ioy, and also with godlie sorrow causing repentance, for their by-gonne indurati­on and pearcing of their Sauiour. In the first Chapter, speaking of that sight of Christ, whereby all families should mourne before him, euen they who pearced him thorow; for this same purpose are put [...] ▪ and Amen for Grecian and Iew, who iointly should see him, and mourn vpon sight of the signe of the Sonne of man in heauen, Mat. 24. The same which heere is shewed in the vials, as vp­on Chapt. 15. Sect. 1. was declared. In like manner Chap. 9. to shew, how both Iew and Grecian, should at length know and detest Antichrist, he is called in He­brew Abaddon and in Greeke Apollyon. But in this place, that we may take vp the spiritual drift of the holy Ghost, in these who shall come, vpon this victory, from the East, hee telleth vs that the place shall bee called in He­brew Armageddon. Not, but it shall bee [...]o called also in Greeke, that is, the Gentils Christians shall also celebrate this victorie: but, to stirre vs to the vp-taking of a spe­ciall effect heereof in the Iewes, of common ioy with vs, and proper mourning for their owne induration against the common Sauiour, so the place is called in Hebrew. [Page 168] The conuersion of the Iewish people, by cleare warrant of Scripture, wee looke for. And that, not onely of cer­taine persons, now and then, heere and there: but assu­redly, that the body of that people shall solemnedly turne, to the great admiration of the world, and praise of God his both wisdome and mercy. This the Pro­phets foretell clearely: the Apostle Paul most plainely; yea the Lord himselfe, in the prediction of their ouer­throw, Luke 21. limitteth the time of their being trode vnder, till the fulnesse of the Gentils bee brought in. Which selfe words, the Apostle vsing, Rom. 11. he expo­neth clearely the Lord his meaning. It is a wonderfull prouidence, that the Iewes, fifteene hundreth yeeres, not possessing one foot of property in the earth, yet are kept a separate people, that in his owne time the Lord may be magnified in his mercy and truth, towards them, to the astonishment of all the world. That the great deliue­rances promised them in the Prophets, haue all their per­formance in Christ, it is certaine: but whereof, that the full accomplishment commeth not til their solemne con­uersion, it is euident, by the Prophecies cited and apply­ed, by the Apostle, to that purpose. Now, whether they shall be brought to inhabite againe their owne Land, al­beit I dare not determine: because (it beeing typicall) all, promised theranent, may be performed in their con­iunction to the Church, which is the true Ierusalem from heauen: yet certainely, my heart inclineth to thinke so. Because their solemne conuersion must bring with it, the remoouing of their reproach, and so, of necessity, a ga­thering from their dispersion, to brooke a state in the eies of the world. And the Lord his owne words, limitting their beeing trode vnder foote seeme to implie no lesse: O the deepenesse of the riches both of the wisdome and know­ledge of God! The Iewes, misconceiuing the Prophets, are strengthened in their error of Messias yet to come, be­cause they thinke, that before his comming, the Roman Empire must be vtterlie destroyed; which now standeth [Page 169] onely in the Pontificality. Whereby, any may well know, how great a way his fall, and of all that state with him, shall open vnto them. So much the more as in place of his idolatrous superstition (whereat they now stum­ble) done away, they shall see the purity of true wor­ship erected.

11 The seuenth and last Viall is poured in the Aire. The effect whereof is summarilie, in one word denoun­ced, and then typically declared. The denunciation is great: first for the authority, as beeing not onely from the Temple, but also from the throne in it, euen God his owne voice. And next, for the weight of the matter; that now, all is done. Not as if in that instant all things were accomplished; but, by pouring out of this Viall the signe beeing giuen, to shew that in the daies thereof all should be finished according as Chap. 10. was sowrne. Neither is this to bee taken for the last consummation, as neither is the great day of God almighty in the former Viall, for the last day: any time of God his great exe­cution, beeing in Scripture speech so called ordinarily. But heere it is said to be done. Because now at last, God is by this plague to destroy all enemies of his Church, and beautifie her with peace, liberty, and plenty of grace: so as all whatsoeuer by the Prophets hath bene foretold and promised of either, shall now haue the full accom­plishment. The Church beeing freed of all troubles, and hauing but to expect her bridegroome, for whom now shee shall bee prepared. This Christ himselfe fore­told. Lu Le 21. 28. When yee therefore see all these things come to passe, then lift vp your heads. These words then (it is done) are all one with these (now all is come to passe so as yee may lift vp your heads. See this same speech in this same sense, Chap. 21. They are as I thinke, much deceiued, who in­terpret the commotions heere subioyned, of the last con­summation: which shall not come thus, but as a theefe in the night, vpon a peaceable, secure, and sleeping world: when all these broiles and whole effects of the [Page 170] seuen Vials, called of Christ, Matth. 24. the signe of the sonne of man, shall haue past before.

12 This great effect, thus summarily in one word denounced, is declared by continuall allegorie. When the Aire is cleere and quiet, all, both sea and land, riuers, fountaines, and heauenly lights, are calme and shine cleere. But, the Aire beeing troubled, all heere below is troubled, and for their vse toward vs, the heauenly lights are also darkened: and these fearefull effects of thundrings, lightnings, voices, &c. ordinarily do follow. Hereby, the spirit will expresse an vniuersall and horrible commotion and alteration of the state of the earth; which in one word hee calleth an earth-quake: yea and that so strange and huge, as the like was not since men inhabited the same. It was a great earth-quake (that is alteration and vicissitude of things) when vpon ope­ning of the sixth seale, the state of the Roman Empire was shaken, and in the sixth head, receiued a deadly wound. But in the ouerthrow of Antichrist, the Beast going to destruction, when the cured head and Beast quickned, therein againe, shall be slaine and destroyed: there shall be another kind of commotion and alteration of the states of the world. So as, who seeme best fenced and hedged from all perill, as Ilands; and who seeme strongliest stablished in greatnesse & strength, as Moun­taines; shall flee away, and bee so vndone, as they shall bee found no more. And so, it is no maruell that this alteration shall bee conioyned with terri­ble plagues and iudgements vpon the wicked, like haile from heauen of a Talent weight: who not­withstanding, remaine indured against God, and blas­pheme still.

13 The effect of this earth-quake, is declared to bee on the state of Antichrist and his aiders; vnder the names of the great City diuided in three; the Cities of Nations falling. Wherein, great Babel is now re­membred and rewarded. The Nations did tread vnder [Page 171] foot the holy Citie, Chapt. 11. And heere their Cities fall. In the streets of the great City God his Prophets they murthered, vnburied and mocked three daies and a halfe. Heere, that great City is diuided in three. And so, that bewitching Babel, whose fall was denounced, Chap. 14. now commeth to ruine. For, by all these, that one state is meaned; but that, with her fall, shall be conioined the fall of many great kingdomes, and all the face of the earth shall be altered. Which, besides the reason of her greatnesse, is yet the lesse wonderfull for this, that with her fall shall come on, the conuersion of the Iewes and orient with them, and apparantly by them. The subsequent Chapters, wherein this is more amply set foorth, maketh the matter cleare. Now what particularly is meaned, by renting of the great Citie in three, till the euent declare it, I dare say no more, but that apparently it sheweth the ouerthrow and dissipation of all the strength of that State: which con­sisted in the ioyned power, counsell, and working of three. The Dragon, Beast, and false Prophet, verse 13. Or if heereby, the holy Ghost will giue vs to take vp such an vtter exterminion as is shewed Ezech. 5. or 6. 12. Or, if this diuiding in three, hath re­lation to the order of destruction set downe in the subsequent Chapters, in three degrees: first of the Whore, Chap. 17. and 18. next of the Beast and false Prophet, Chap. 19. and thirdly, of the Dragon, Chapter [...]

WE haue heard the seuen degrees of the last wrath, whereof the seuenth hath in few wordes, so strange an effect summa­rily implyed, as a larger manifestation thereof was necessary. Which accor­dingly the Spirit giueth; in the parties destroyed: manner, measure, and euents of their ouer­throw.

2 The parties destroyed, are the Whore, in this and the next Chapter. The Beast and false Prophet, Chapter 19. And lastly for an absolute victory, the Dragon Chap. 20. Whereupon insueth the goodly and graceful, state of the Church, Chapter 21. and 22.

3 To the sight and perception of the damnation of the great VVhore, Iohn is first exhorted and disposed by one of these Angels which had the seuen Vials, 1. 2 and beginning of the third verse. Secondly, a vision is ex­hibited till neere the end of the 6. verse. From thence, to the end of this Chapter, the vision is exponed by the Angell.

4 In the action of disposing Iohn to the perception of these things, are the Instrument and his endeauour. The instrument is one of these seuen who had the Vi­als. To shew, that the time when the vials shold be a pow­ring out, would bring with it a more cleare knowledge, of Antichrist, and of the trumperie of this VVhore, great by his power and credite: and should waken vp and dis­pose men to see more euidently these things which be­fore were but of few, or then obscurely known. Thus by degrees light groweth. The Angell his endeauour to this end is two-fold, in that both with voice he stir­reth [Page 173] vp, and carrieth Iohn in spirit to the wildernesse. To let vs see, that for perception of such things we are not onely to be wakened vp from our naturall dulnesse, but must in a manner [...]e separated from our selues, and all common conuersation of the world: which yet stan­deth not so much in the retreat of the body, or retired­nesse of place, as in right disposition of spirit. The An­gell stirreth Iohn to perception, by an argument from the great sight hee was to shew him, the damnation of the great whore, which according hee performeth, in shewing the Whore, this Chapter, and her damnation Chap. 18.

5 The greatnesse of this Whore (for further wakening vp of Iohn (and vs in his person) is yet amplified by 3. Arguments. First, her great Dominion in these wordes, which sitteth on many waters. So interpreted, verse 15. therefore fitly is the decay of her estate called drying vp of her waters, Chapter 16. 12. Ier. 50. 38. and 51. The second argument is from the persons, with whom shee playeth the harlot. First, for quality great, as being Kings; next for number, many, as indifferently, commit­ting whoredome with all the Inhabitants of the earth: thus being both a great and a common whore. The third argument is, her whorish and deceiuable perswasion, like that Prouerbes 5. by her allurements, subtlety, de­ceiuing men as with wine, and making them drunken, so to dote more & more on her, as men drunken lust aye the more after wine, till becomming altogether senslesse all true iudgement be stollen from them. This is it which maketh all paines taken with superstitious Idolatries for their conuersion to bee vnprofitable: as it is but folly to deale with a drunken man while his wine is on him. This is that Babylon, Chapter 14. against which, the hea­uy wrath there denounced, heere taketh full execution. And for clearing the equity thereof, it is most plainly heere opened what shee is, and of what time, and state.

[Page 174] 6 To Iohn thus prepared, appeareth the vision of a woman sitting on a beast, and properties of both. Of the Beast his properties wee will speake in the Interpre­tation of the vision which the holy Ghost himselfe gi­ueth. The woman is glorious in all worldly pompe, and royall magnificence, whereby shee dazeleth the eyes of men; shee is a most abhominable Harlot, prouoking to detestable Idolatry and superstition, and in place of the healthsome waters of life, propining her owne tra­ditions and deuises (for stollen waters are sweet) which in detestation thereof, the holy Ghost here nameth by an Ier. 51. 7. abhominable name, This shee doeth vnder faire pre­tenses, deceiuing with a golden Cuppe. Shee is an impu­dent professed Harlot, and mother harlot of the world; and yet with such deepe subtlety couering her practises, as none shall read that which is openly written on her fore-head, but the lightned by the spirit, to finde out the mystery. For shee is like that adulterous woman, Prou. 30. 20. which eateth and wipeth her mouth, and sayeth shee hath done nothing. Finally, shee is a cruell murtheresse of Saints. Shee sitteth on the Beast, as borne vp by him, and hauing all this glory and bewitch­ing power to deceiue, onely through that credite and estimation which shee hath by the Beast her aduancer.

7 This vision worketh in Iohn admiration, yet not such as was that Chapter 13. of them who admire and follow the Beast, and that hereafter verse 8. but no the lesse hauing mixed with it some such infirmity as requi­red a wakening of him from a vanishing astonishment, wherein many lie benummed in these our dayes, who Cap. 14. Sect. 3 Abac. 1. 5. Act. 13. 31. yet wonder not the first wondring. This effect of the vision occasioneth the Interpretation. First, of the Beast who is summarily described ver. 8. and after more plain­ly exponed in the interpretation of the heads and horns. His summary description is by his stable and yet varia­ble condition, which in those who are not written in the booke of life, worketh such admiration as was that, [Page 175] Chapter 13. This Beast then in some sort and respect, had beene before that time, wherein Iohn seeth him, and in some respect and condition was euen then, albeit not as it was before, neither as it should be thereafter: and was yet to come in a different respect & condition from either. And as it was yet to come (which is the conditi­on and time, wherein, here it is to bee taken and consi­dered) it hath two remarkeable notes. One is, that it should arise out of the bottomlesse pitte, which albeit in some sort it may bee said of all wicked powers, yet it is in a singular manner proper to Antichrist, Chapter 9. and 13. the Vicar of the Dragon his kingdome, the Angell of the bottomlesse pitte, the aduersary, the man of sin, and sonne of perdition. His other note is, that hee go­eth to destruction: whereof hereafter.

8 This description, so obscurelie proponed, as in a ridle, the Angell most clearely openeth in the interpre­tation of the heads and hornes: so as it is maruell why any should seeke after any other sense of the Angels words, then that which himselfe giueth.

9 First then the heades are both seuen hilles, on which the woman sitteth, and also seuen Kings. The first is so cleare a note of Rome as Grammarians know it, and both are put here iointly, for cleare demonstration what state hee pointeth at; as also to shew that the heads of that state (as they are Kings) must onely bee taken of such as alwayas held that City, and not of such as are, or were heades in bare title, neither abiding in that Ci­ty, nor making it great and glorious by their power, such as were the Grecian Emperours after the fall of the westerne Empire. And much more ridiculously since, the Kings of Germany, bearing the title of Romane Empe­rours, while they haue not one foot within Italy: yea, & of all Princes, who now domine within the compasse of the olde Romane dition, brooke the smallest por­tion thereof, and whatsoeuer either now be or be­fore was the Title of other yet seeing the Beast [Page 176] bearing vppe the woman, maketh her glory and grandeure; none can bee esteemed for heades now, but these, by whome shee retaineth her credite, lu­stre and pompe. Neither are Kings here to bee taken for so many persons, but for so many kinds of soueraign gouernments, in course, ruling that state, according to the knowne frame of Hebrue speech. Now, in expo­ning these seuen Kings, hee doth interprete the former darke speech, and leadeth vs euen by the hand, to the Dan. 7. 17. time, and that state and condition of Rome in time, which here properly is the Beast bearing the Whore.

10 The Beast had been in a sort, in the fiue heades who were fallen. It was euen then, in respect of the policy at that time ruling: but as the Beast here is dis­cribed, and specially to bee vnderstood, that is, as by him Rome becommeth the great whore, hee was yet to come. The fiue fallen were Kings, Consuls, Dictators, Decem­uirs, and Tribunes. Caesars the sixt head ruled in Iohn his dayes. A seuenth was to come, which notwithstan­ding is not the Beast, or head making this beast, as here it is set downe. For that head was soone to euanish: but the eight head in number, and which in a sort, is one of the seuen, hath here peculiarly the name of this beast.

11 Of this head, three things are noted. First, that hee is the eighth in number and order. Secondly, that yet in a sort, hee is one of the seuen: to shew, how not­withstanding that eight are here counted, it standeth yet true, that the Beast had but seuen heads. Not that it was one, and the same properly; but for viue resemblance, Chapter 13. As making vp the image of the Beast by cure of the deadly wound, and bringing kingdomes & prouinces in als great subiection to Rome by the cup of fornication, (thus bearing vp the Whore) as did earst the former heads by force of Armes: so it is both the eight, and in a sort the sixt, wherein the Beast had got a deadly wound, which this head cureth. For the liuely re­semblance in Monarchie, state, lawes, rites, vestments, [Page 177] &c. Read the donation of Constantine and Steuchus in defence of it. This eighth head then is the Pontificality by which Rome is extolled and borne vp to be a Queene and Lady of Kingdomes, bewitching the world: and be­cause in the summarie speech, he had said that the Beast was to come, and seeing seuen heades had onely beene at­tributed to the Beast, whereof none of the sixe could be hee (as he is here proponed) lest hereby we should thinke that of necessity the next head after Caesars, being the seuenth, behoued to bee this Beast (the Antichrist:) the Angell in great wisdome and plainnesse pulleth vs from that thought, in shewing that one was then to come, who yet was not hee; for that should soon bee gone: but the eighth and last should bee this Beast. I shewed on the 13. Chapter, that the seuenth head was the King­dome of the Ostrogothes: to whose King Theodoricus, the Emperour of the East, with aduise of Senate, willing­ly bequeathed Rome and Italy, & sacro texit velamine, Sabellic. En. [...]. lib. 2. in Signum reiab imperio concessae: and who of the Ro­mans was receiued as their lawfull Prince, and by him­selfe and his Successors raigned ouer it many yeeres: du­ring which, was both peace and friendshippe betwixt them and the Emperours of Constantinople, all the dayes of Zeno, Anastasius, and Iustinus. The third note of this eighth head, called peculiarly the Beast bearing the Whore, is, that hee goeth to destruction. And in this, hee is also singular from all former heads, who al­beit they all did fall, yet the beast in some sort remai­ned. For the State and credite of the Kingdome abode in some degree in the subsequent heades. But this eighth head shall draw that whole state with him to vtter and e­uerlasting ruine, and this is that which Chapter 19. is meaned, where it is said, that the Beast and false Prophet are taken, and both cast in the Lake. Whereupon many fondly imagine, that the Beast and false Prophet bee two diuers. But this is it which the spirit would shew vs, that the false Prophet who is the head shall so fall, as [Page 178] the body of the state and Kingdome shall perish with him. For none shall bee able to cure his wound, or re­uiue any image of that state againe, as he did the wound of the sixth head. So then, taken absolutely, this Beast is Antichrist, that is, the Pontificality raigning ouer Rome, or the Kingdom of Rome vnder the eighth head the Pon­tificality. When the Beast and false Prophet are distin­guished, it is but for explication, to shew the state or Kingdome, and who is head of it. And thus I shew, that Chapter 13. were the first and second Beast to bee vnderstood, as by this place is euident, where the first Beast is onely mentioned, and peculiarly called the eighth head, who is also one of the seuen, and not the seuenth as most part make him: for so the spirit had more easily called him the eighth and seuenth, then one of the seuen, but that hereby hee would lead vs to know which of the seuen hee is said in a sort to be. How farre Theodoricus and his wise daughter after him laboured, See vpon Chap. 13. Sect. 7. that Rome might both recouer and hold her ancient glory and magnificence, albeit hee seldome made refi­dence there: the Stories giue cleare Testimony. From the fall of the Gothike Kingdome, the growth, pompe, and estimation of that City hath onely been by the Pon­tificality, bearing it vp, and by semblance of the Lambe his hornes, procuring to it worshippe of Nations. For otherwaies saith Steuchus, it had remained foedissima bo­um, porcorumque habitatio. So as, since that time, to make any other the head or King of Rome, whereby shee had growth or honour, it is ridiculous, and against all eui­dence of story. The Grecian Emperours, except an i­dle title, neither made any abode in that City, neither euer durst openly attempt any further power therin then it pleased the Popes to allow them. And such of them as at times did exercise any therein, it was not onely by surprise vnder false semblance, & presence of peace: but their dealing also with it was in plaine hostility as stran­gers. So as in effect they were rather spoilers and [Page 179] rifelers then bearers vp of her. The French and Germane Emperours aduanced her, but as hornes of the Beast who beareth her vppe. Who, that hee might the better push with them at his pleasure, hath ridiculously, fed them with idle titles, as hee doth his other hornes, whom he crowneth and decrowneth as he listeth. But hee himselfe is this Beast, bearing vp this harlot.

12 Thus are his heads. The hornes haue many distinct and cleere notes to shew the Beast, who, and of what time he is. Of their number, see vpon Chapter 13. Section 8. First then, these hornes are crowned Kings: that inferi­our Rulers, as Liuetenants, or Presidents of Prouinces, bee not heere imagined. According to the condition of this Beast, vnder the former heads, who themselues only were crowned and not their hornes. Secondly, their time of being is noted: that they were not as yet risen, but were to come. Thirdly, they are not so many persons in successi­on of one Kingdome, but so many Kingdomes, which all at one time should raigne, euen with the Beast, vnder the eight head. The Beast, Daniel 7. with tenne hornes, hath no mention of heads: For that there, the hornes haue the consideration of the heads of that Kingdome, wherein suc­cessiuely should raigne so many Kings. Heere (which some Interpreters should haue better obserued) this Beast hath both so many heads, and besides, tenne hornes by all [...]sion to that: because heere the hornes are not to bee considered as heads of the state, signified by this Beast, or soueraigne Kings ruling it. Which, if the spirit had mind­ed, he had not attributed thereto heads also, more then to that in Daniel. But the soueraigne policies being expres­sed by heades, the hornes are put to expresse the strength of this Kingdome, in so many props of her power: and that so cleerely is vttered by the Angell, as it is wonder what should make men to misse of his meaning: while he telleth plainely, that they are Kings, Which shall receiue a Kingdome at one houre with the Beast. Which cannot con­sist with the making them Kings of that same state, which [Page 180] by the Beast is signified: so confounding heads and hornes which the holy Ghost hath distinguished so cleare­ly. Fourthly, their subiection to the Beast should bee vo­luntary, and with vniforme and free consent: not infor­ced by Armes, as was the seruitude of Nations to the Em­pire, but by the bewitching power of the cup of fornica­tion, and these deceiueable signes and wonders, Chapter 13. This is the vnity of the Church of Rome. This note also euinceth cleerely, that these hornes are kingdomes voluntary subiecting themselues to the pontificality and Roman Kingdome vnder him, and not so many successiue Kings of any, much lesse of that kingdome, to which they gaue their Kingdomes. Fiftly, they with the Beast, should fight against the Lambe. But to their owne confusion, for two reasons. One, in the Captaine, who is King of Kings, and Lord of Lords. The other in his Army, who are cal­led chosen and faithfull. Not that he needeth any army or­forces to ouercome these hornes: but it is to shew, that their fighting against the Lambe should bee in his mem­bers. Who yet should ouercome in the strength of their King, by whom they are effectually called, so, as their cal­ling confirmeth to them their election, and that by true faith wrought in them, which is the victory wherewith they ouercome the world: resting on their Lord, and be­ing 1. Ioh. 5. 4. faithfull to him euen to the death. and this is not re­pugnant to that which was said, Chapter 13: 7. For that ouercomming of Saints was not absolute either in degree or time: but onely the slaying of their bodies and bearing downe of truth for a space, Chap. 11. & 14. 12. Which, with them notwithstanding, reuiued againe, not onely to the terrour of their aduersaries, but also to their ouer­throw.

13 Thus is the Beast bearer vp of the woman. Euen the same, whereof Chapter 13. but that processe of time, in the progresse of iniquity, giueth him, now, two notes somewhat different from that. The one, is scarlet colour, for increase of cruelty, wherein, by this time, hee hath [Page 181] come to such height, as, for that, he hath now the Dragon his owne colour. Who before this, a space was let loose, Chap. 20. the thousand yeeres of his restraint being expired: so as for bloody rage, now this suffragant of his throne, [...]arst like a Pard, is all of a bloody colour: and the Whoore is drunke with the blood of Saints. The other note is, that where, first, he had but his head busked with the name of blasphemy, he is now, for growth of impiety and of sa­crilegions vsurpation of diuine honour, full of names of blasphemy. The head which at first was busked there­with, both waxing therein, and defyling also all the body. So as, now it is high time to come out of her. The Beast was, first, like a Pard; a cruell, yet a fraudulent Chap. 13. beast, and lesse horrible to behold: But afterward more violent and raging.

The Whoore borne vp by this beast, is shewed here, first by her great dominion, touched in the beginning of this Chapter, and heere now interpreted. This dominion shee hath through the Beast, her bearer. Secondly, her iudge­ment is heere summarily foretold, which at length is hand­led in the next Chapter. And thirdly, in proper and plaine termes is told who shee is. Euen, The City which ru­leth ouer the Kings of the Earth So plaine a circumscripti­on of Rome, as the Aduersaries are ashamed to denie it.

14 In her iudgement, are three things. First, by whom it is. Secondly, what it is. 3. How it commeth on. It is, by the hornes of the Beast, who shall worke her ouer­throw. What it is, is shewed by a naturall order. They shall hate her: they shall leaue her desolate, by defection from her, vpon sight of her impiety and abominations: they shall make her naked, pulling from her, her orna­ments, rents and clothing: they shall eate her flesh, fee­ding on her spoile as she was facted and growne great with the spoile of Nations: lastly, they shall burne her with fire. Now, here, we must not imagine that all these kings, who haue giuen their Kingdomes to the Beast, shall at one instant reuolt: many still cleauing to him till his last [Page 182] foile, after the Whore is burnt, and so made pertakers of his iudgement, Chap. 18. and 19. But the holy Ghost will tell vs, that her destruction shal be by these same king­domes and states which haue drunken of her cuppe, and had beene the staies of the Beast his kingdome, and so, of her magnificence. And, what is done of any of these, is said, indefinitely of all. For, her destruction must bee by Westerne Princes, that so, a way may bee prepared for the East to embrace the Gospell. Heereof, in no small de­grees, we see the execut. on begunne and well farre aduan­ced, and the last degree is comming on quickely. How this so strange a case falleth; that, who were the hornes of her power, and her darlings committing fornication with her, should now turne to be her haters and destroiers, is shewed, that it commeth by God his disposition and all­ruling prouidence: who, as in his iustice, hee gaue ouer these Kingdomes to the efficacy of error to beleeue lies, for not beleeuing the truth 2. Thess. 2. So, in his owne time, when his iudgement therein was fulfilled, for hir iust destruction who had so bewitched the world, hee should turne their hearts to hate her who had so long and vildely abused them. Conferre heerewith the 16. Chap. of Ezechiel.

15 Lastly, as I touched before, is told in so plaine termes who this Whoore is, that the Romans are forced to confesse it. Bellarmine lib. 3. de Pontifice, cap. 13. Ribiera vpon this booke. The Rhemishe doctours are so straited, that seeking shifts, they against a cleere light bewray an euill conscience. See their annotations on this place.

16 So then, by all the course of this Prophesie, yea and the Romans owne confession, this is manifest that Rome is the Whoore. And so, by necessary consequence, the seat of Antichrist his kingdome. Whereby it is that shee is the mother of Whootedomes, and Lady of King­domes: through herexaltation and being borne vp by the Beast. Neither shall euer the Iesuites bee able, confessing, once Rome to be this Whoore, but of necessitie to grant [Page 183] also that the Beast must be the kingdome of Rome. Where­of, many of themselues perceiuing the ineuitable conse­quence, fall next, for exepting the Pontificality from this blot, to despute of the time. Some making Rome, vnder the persecuting Emperours, to be the Whoore: as Bellar­mine in the place aboue cited. But, she is, so, the Whoore, and then, the Whoore, as, and when shee is borne vp by this Beast, which foolishly he diuideth. Others, reiourne this to a future time, when as Antichrist arising, forsooth, Rhemists'on this place. shall possibly expell the Pope out of Rome, and sit there. So, forgetting the long boasted priuiledge of Peter his Chaire: and while they seeke to escape, snaring them­selues more; by granting that to be possible, vpon the al­leaged impossibility whereof, they long agoe builde al de­fence. But the holy Ghost, euidently, here spoileth them of all shift, by cleare demonstration: Whereby, as Rome is cleared to be the Whore, and the kingdome of Rome to be the Beast: so are we led, as it were, by the hand, to the time when: and particular state of that kingdome, wherein it is to be taken for the Beast, heere, and Chapter 13. de­scribed: and that by three infallible tokens. First, by a full and perfect enumeration of al the heads (that is, soue­raigne sorts of Rulers) from the first beginning of that state, to the last and vtter fall thereof: and therewithall telling vs, that in none of the fiue fallen before Iohn his time, is that state, the Beast as he is heere vnderstood, or, consequently, Rome, the whoore: neither in the head then ruling, namely Caesars: neither in the seuenth head, which, vpon the deadly wound of the Beast in the sixth head, should arise and soone euanish. But in the eight head, arising by cure of the wound, and in that respect, one of the seuen, which was to come out of the bottomlesse pit, that kingdome is the beast vnder that head, the false Prophet. And therefore the Beast heere is peculiarly de­nominate by that head.

17 The second infallible taken is the singular and different manner of working of the Beast and Whoore, in [Page 184] that state and head, wherein, properly, the Beast is to bee holden for Antichrist, from all the former: and so proper­ly, competent to the last head, as can in no way agree to a­me of the other. For the hornes in time of that head, vn­der which that kingdome is peculiarly this Beast, are crowed Kings, and such as are not subdued by violence or force of Armes, but willingly and with one consent giue their Kingdomes to the Beast: being bewitched by the cup of fornication, and deceiued by lying signes and won­ders vnder pretence of the Lambe his hornes, Chapter 13. So as, then only the kingdome of Rome is to be holden by this beast, when it is vnder such a head, as, by whose do­mination, Rome be commeth the Whoore, that is, the be­witcher of the world by superstitious and idolatrous wor­ship, signes and myracles, and pretence of Christian pow­er and holinesse. Not hauing or pretending so much, a power to slay mens bodies, as, by poisonable errour, to sting and forment their consciences, Chap. 9. and bring­ing Kingdomes in subiection, more by feare of conscience then force of Armes. Which is properly to be the whoore. For, vnder al the former heads, Rome was rather a murthe­ring furie, then an inticing harlot: drinking more the su­perstition of al other Nations thē propining any to them. Neither were any peoples subiected to her willingly, but by compulsion and Armes. But then she became the har­lot, when vnder pretence of Christ his power, and by de­ceit of the cup of fornication, she made Kings, voluntarily and with one consent, submit their Crownes to her: so making vp the image of the Beast.

18 The third proper note and token is, this Beast goeth to destruction. For vnder this last head that state and Kingdome must be vndone for euer: and shall not bee as in the fall of the former heads, when in the next succee­ding, it held place: but this head shall so fall, as with him he shall draw that state to eternall ruine. In which respect, it is said, Chapter 19. that the Beast and false Prophet are both taken and cast into the fire. Thus, for a most cleare [Page 185] opening of all this Prophesie, the Holy Ghost heere in this Chapter, hath ioined the Beast, Head and Whoore: and exponed so euidently in a huge wisdome. To make vs see, that what Chapter 13. hee spake of two beasts: what, through the booke, hee speaketh distinctly of the Beast, and the VVhoore, Babylon: of the Beast and false Prophet: is all, but for cleare explication of Antichrist. VVhat a King hee is: of what Kingdome: of what time, and manner of working: cleering the Kingdome, by the head: and both Kingdome and head, by the head City of their power: with euident and infallible notes to take vp the right time and condition of all. So as the Romans, mocking our incertainety, (as they thinke) whether the Beast, the VVhoore, or the falfe Prophet, bee Antichrist, bewray but their owne ignorance, or malice, or both. For the Beast is Anti­christ: but so, and then, as, and when the head is a false Prophet: vnder presence of the Lambe his power making Rome the VVhoore, and bewitcher of the world. In which respect, the false Prophet is the Beast: the eight head and one of the seuen. And thus, the Beast is onelie Antichrist, as the Beast is the eight head, euen the false Prophet. And the false Prophet is Antichrist, but as he is the Beast that is head of the kingdome of Rome. And Rome is the VVhore, but as she is borne vp by this Beast, the false Prophet. How plainely the holy Ghost telleth this, take vp in this argument.

19 That soueraigne policy, ruling in and ouer the City, situated one seuen hils, and, in Iohn his daies, bea­ring rule ouer Nations: which in number and order is the eighth head or soueraigne policie, after the fiue fal­len before Iohn, the sixth then ruling and a seuenth to come, but soone to euanish: which eight head reco­uereth, to the state hee ruleth, the luff [...]e, estimation, and subiection of Prouinces, which by a deadly wound, in one of the former heades, it had losed: thus reere­cting, if not the same properly, yet a liuely image of [Page 186] the decaied state: and, for this respect, as he is the eight in course, so is hee in a sort, one of the seuen heads and is peculiatlie the Beast: and, which soueraigne pollicie and eight head (peculiarly the Beast) worketh all, as a Porphet and vnder pretence of Christ his power: and thus, induceth the Kings of the earth, voluntary and with free and vnanime consent, to submit their Crownes vnto him: so, procuring to his seat such ac­count and credit, as the whole earth drinketh her super­stitious and idolarrous worship: wherethrough shee be­commeth a great and mother harlot. And which eight soueragne policy or head, shall bee the last head of that kingdome, for that, in the fall thereof, that state shall be destroied for euer. That souerainge policy o [...] head, is the Antichrist.

20 But the Pontificality is the soueraigne policy or head thus, for place, order and number in succession, manner and effect of working, heere peculiarly called the Beast: and which, as hee is from the bottomlesse pit, and angell thereof [...], so he, and with him, that state goeth [...].

THe great Whore was described in the former Chapter. Her iudge­ment followeth in this: shewed by three heauenly voices: in each whereof, the same is magnifickly amplyfied, by the certainty, the instant performance, greatnesse. and equity thereof. And peculi­arlie, in the last, by that, her ruine is irreparable. The first voice is to the 4. verse. The se­cond to the 21. And the third to the end.

2 In the first voice, are the person denouncer, and the point denounced. The denouncer, is an Angell, remarkeable for gesture and dignity. His gesture is: that hee commeth downe from heauen. His dignity, in that hee hath great authority; which is cleared by the effect, in that all the earth was lightened with his glorie. At the second degree of the out-breake of the light of the Gospell, from vnder Antichristian darkenesse, Chapt. 14. an Angel denounced the same which this doth: but that, did flee thorow the midst of heauen: that is, albeit swiftlie, and in the publike view of men, yet the cleare perception, of what he denounced, was farre remoued aboue their reach: the preaching of the Gospell, not hauing then for cleare euidence, the authority which since it hath, and daily more and more shall obtaine, through the Angel, no more fleeing farre aboue (as these Chap. 14. in the reuerting, and that Chapt. 8 in the last degree of decay of light) but now. in plenty of glo­rious light, as it were comming downe from the hea­uen, and lightning the earth with a neer and euident sight of that, which before was reuealed, but farre oft This Angel then, is the type of the cleare light and powerfull [Page 188] ministery of the Gospell, now in a neere degree, both shewing clearely, and working powerfully, Antichrist his fall. The ministers of light [...], are of Christ, the true light, called the light of the world: and their ministerie Mat. 5. 14. 1. Cor. 3. Isai 52. 7. Rom. 10. 15. is glorious, euen glorified as concerning the exceeding glo­ry. For, how beautifull on the Mountaines, are the feete of them that preach good tidings? &c. The description of this denouncing Angel, implyeth not only the certainty of what hee proclaimeth, as from heauen, and with great authority and euidence: but also, the instant performance thereof; in that he commeth downe in such aboundance of glorious light, as Babel can stand no longer, no more then could Sodome, after the Angel his downe-comming Gen. 18. 21. to see i [...] For Babel the glory of Kingdomes, shall bee as Isai 13. 19. the destruction of God in Sodome and Gomorrha. There­fore, the point denounced, albeit it bee the same in sub­stance, which Chap 14. was threatned: yet here, it com­meth in another degree of cleare manifestation, certaine performance, in the perswasion of hearers, and neere approaching execution: God now beeing to passe by her no more, for shee is come in remambrance before him.

3 Of this denounced point, is shewed also the great­nesse and equity. The greatnesse in these words, and she is become, &c. So to shew a horrible desolation: such as should not onely make her waste and solitarie, but also detestable and abominable: as are ghostly and Elphrish places full of Panike terror, and the ordinarie retrait of Isai. 13. & 34. Ier. 50. Zeph. 2. all these things, which both flee humane society, and the sight whereof, men most abhorre. The speech is from common sense, whereby wee esteeme these desolate and foreleited places to be full of foule spirits: which resort most in filthy roomes, as the damoniake of alegion abode Mar. 5. amongst the graues. Whether their delight bee in such places, or, if God in his iustice, so confine them, or, if in such places they appeare most, to mooue the more terrour.

[Page 189] 4 The equity of this great fall, is for bringing all the earth into the sin of spirituall fornication; so making Nahum. 3. it guilty of wrath: and that so farre, as the greatest Kings were besotted with her. While shee by couetousnesse, and deceitfull efficacy of errour, so maketh merchandize of all men, as the ministers of her abominations waxed Kings fellowes, swimming in all aboundance of wealth and carnall pleasure. And therefore it is a iust thing with God, that shee who with false semblance, drew all the earth after her, should bee now no lesse abhorred, then is hell the dwelling of Diuels: that she who was the darling of Kings, committing filthinesse with them, should now bee a receptacle of foule and filthie spirits: and shee who for frequent resort and multitude of trade, was not only her selfe the Lady of Kingdomes, but also, made all her merchants rich, through her superfluous luxury, should nowe, become so desolate and forsaken, as to bee the nesting place of all vncleane and hatefull birds.

5 The second voice from heauen, amplifieth and cleareth these same points of certaine and instant perfor­mance, equity, and greatnesse of her iudgement: that so, in the mouthes of two or three witnesses, and from Deut. 17. 6 & 19. 15. Ioh. 8. 17. heauen, the matter may be stable. And this is by a three­fold exhortation to the Saints. 1. To forsake and come out of her, proper to such, as at this time, shall yet be within her. So little reason hath she at any time to glory in the number of the Beast his name. 2. To repay her with iust recompence. And. To reioice of her fall. The first, are stirred, first to come out of her, by argument of a manifest perill to the remainers, of being infected with the contagion of her sinne, and conse­quently, inuolued with her in the same iudgement. For society in sinne bringeth fellowship in wrath. Secondly, they are stirred to do it with diligence, both for the great­nesse of the iudgement, and present effusion of wrath, which can haue no delay, in respect her sinne is come to [Page 190] the height, shee hauing so, still heaped sinne on sinne, that her iniquity hath mounted to the heauens: so as Ier. 51. 9. Ezr. 9. 6. God, who for his patience and long-suffering, appeareth often to forget the waies of men, is now to poure out on her such a full cup of wrath, as shall well witnesse him to remember her sinnes, and to bee a iust repayer of iniqui­tie. Thus, as the exhortation to come out, by a voice from heauen, sheweth the certainty of a present fall, like that of Sodom, when Lot was bid of the Angels to come out of her; and that of Babel properly, when by the Isai. 48. 28. & 52. 11 Ier. 50. 8 & 51. 6. Prophets, the people of Israel were exhorted to come out of her and bee as the hee-goats of the flocke: so is both the greatnesse of her destruction heerein implyed, like that of Sodom where was no remnant, and the equi­ty of it is cleare, in the degree of her sinne. The Angel whose voice Chapt. 14. succeeded the denouncer, there, of Babels fall, gaue sharpe warning not to worshippe the Beast, or receiue his character. But, now absolute de­serting Ier. 50. 40. of Babel is needfull, and euen the name and num­ber, are now dangerous. Wherefore, come out of her, and remember Lot his wife.

6 The second point, whereto the second heauenly voice exhorteth the faithfull, specially the ministers, of Babels fall, is to doe the worke of the Lord diligently: for negligence therein is accursed; in all which, the e­quity, greatnesse, and certainety, of her fall is shewed. For, what is more equall then retribution, and that eue­ry one receiue according to their worke? then, as they haue measured, that so it bee measured to them againe? what more iust, then who exalteth her selfe, that she bee brought low? and that shee who hath wallowed in plea­sures and carnall delights, receiue torment and sorrow? what more equall, then who presumptuously, glorying in her greatnesse and strength, securely promised to her selfe perpetuall stability, she finde againe vnexpected de­struction? Now, how great againe, shall the fall of Ba­bel be, if shee receiue double for her waies; and that so [Page 191] much the more, as by the hands of these, whome shee hath highly wronged; therupon stirred in iust disdaine against her? if shee be als farre pressed downe, as shee 2 Thes. 2. hath exalted her selfe, whose fall shall be like her fall? if she receiue torment and sorrow according to her plea­sures, what torment and griefe shall bee comparable to hers? That this her iudgement is ineuitable, als wel as iust and great, is cleare in this, that it is God, euen that great Lord of heauen and earth that condemneth her: and who then shall absolue her? wherein as the ineuitable certainety of her iudgement is euident, so is implyed the equity. For, shall the Iudge of the world iudge vnrighte­ously? the greatnesse also: for it is a hard thing to fall into the hands of the Lord: before whom all Nations are but as the droppe of a Bucket, or as the dust of a Trebus­chet.

7 For more clearing of her presumption, and confi­dent glorifying her selfe, it is expressed in her owne speeches, and her iudgement accordingly set downe: I sit being a Queene, and am no widdow, neither shall I see Isa. 47. mourning. The word Sit is Emphatike. Steuchus against Valla, pleading the priuiledge of the Romane seate, af­firmeth stoutly, that all Kings haue by her left vnto them but the vse and administration of their Kingdomes: and that the right in property belongeth to her, and shee will be holden domina & regina. Thus while they know not what they speake, the tongues and pennes of these Parasites are led to verifie against themselues the truth of this prophesie.

8 Her iudgements here specified are such, as befall the most distressed in strightest sieges of Townes, when mortalitie, doole and famine, all iointly consume, as it may perhaps fall that thus shee bee sacked. And these iudgements are amplified, as by the measure, so also by their manner of comming on, as which come inexpected in one day. Not that in one instant shee shall fall, which Isa. 47. 9. [Page 192] were a great relaxation to her griefe: but to shew two things. One, that her fall shall haue no turning, but from the time it beginne, shee shall fall still till vtter ru­ine. The other is, that euen her last and ful destruction shall come farre against her expectation, in a day whereof shee shall not know the morning. For albeit shee feele al­ready Isa. 47. 11. her iudgement begunne, and in good degrees ad­uanced, so as they are gnawing their tongues for sor­row: yet she is still as Iezabel, who vpon the very point of her last fall, painted her face, and looked as a Queene: 1. King. 9. 30. and like Baltazar and Babel properly, who although they were straitely besieged, yet imagined nothing lesse Dan. 5. then the surprise of their City; in so farre, as that same night of their finall ouerthrow, they had giuen them­selues to all manner of prophane ryot. So Rome amidst her plague growing on, yet dreameth to her selfe a per­p [...]uity. But when shee sayeth, Peace, Peace, then shall come vpon her sodaine destruction.

9 That God stirreth his children to recompence her according to her worke, and to render her double. Wee must not imagine, that either God louseth the raines to carnall appetite of reuenge, or yet is vniust in his iudge­ments. For, first wee must consider, that their doing is warranted by commandement of God; in execution whereof, as hee will haue no man remisse, so will he that we haue him and his honor single before our eyes: which euen in our persons as his seruants may be interressed, & in that respect should moue vs with such motions, as in Moses, Dauid, Elias, Elisha, and other Saints wee see are approued. In which, as all carnall and priuate respects are damnable, so is negligence in God his worke accur­sed. Saul his pitty of Agag was not onely preposte­rous, 1 Sam. 15. 2 King. 20. but prophane, and brought the declaration of his reprobation. Ahab his foolish pitty of Benhadad bred him heauinesse. Next, euery man his calling must bee eyed: to the rule whereof, God restraineth all our acti­ons [Page 193] (for extraordinary deedes warranted by extraordi­nary motions, are not ordinary, or to be drawn into ex­ample) the Magistrate hath another part then a priuate man. Therefore euery man ought to keepe his Stati­on, and all concurre so to the downe-bringing of Ba­bell, as Israel had commandement to inuade Iericho, who Iosua 6. were not onely to attend the Trumpet and Shoute, but to go vp also each straight before him from his own sta­tion, no where diuerting. Moreouer, there is a diuers consideration of that state ordained for destruction, and of euery particular member in it, of whom particularly wee know not the counsell of God. In the donble ac­quitall is no iniustice for the double measure is in relati­on to the wrong done to the Saints, and not to the me­rite of their sinne against God which is infinite, and the honour of God and due consolation of God his Saints, require that shee bee recompensed to the full: for assu­rance whereof, wee must not looke to the apparant pos­sibility, or impossibility of meanes, but to God the righ­teous Iudge who is a strong Lord.

10 This great iudgement of the Whore is yet ampli­fied by a liuely representation of the mourning of her adherents vpon the sight of her fall. As by the contra­ry thereupon the godly are stirred to ioy. The lamenters are of three rankes. Kings, Marchants, and Seamen: who all haue these things common, Astonishment, Feare, and Sorrow: so much the greater, for the sodaine and vnexpected fal of the Whore, whose greatnesse, might, riches, and magnificence were so conioyned with the pleasure and delight of Kings, gaine of Merchants, trade and vphold of Sea-men, as the world standing, who euer could haue imagined the fall thereof, and in one howre? Thus the sodain and strange case breedeth astonishment. The smoake of her burning, and terrour of her torment bringeth feare: so as how grieued soeuer with her fall yet: they stand backe, not daring to helpe her. Their [Page 194] sorrow ariseth to each order vpon the speciall conside­ration of their seuerall interests. Kings sorrow for losse of their darling and their pleasures. For these common­ly delight in an easie worshippe of mans inuention, and of any can least submit their neckes to the yoake of Christ, which might restraine licentiousnesse. Ahab had hundrethes of Prophets, but he could not abide Mi­cheas, 1 King. 22. 8. & 21. 20. & 18. 17. and held Elias for his enemy, and troubler of Is­rael. The two witnesses, Chapter 11. vexed the earth. Princes most part are much giuen also to fleshly liber­ty, whereof vnder the Popedome they had no restraint, so being otherwaies, they shewed themselues fauourers of that state. Merchants sorrow for that through her fall, none buy their wares any more: and they waxed rich onely by the abundance of her pleasures. To am­plifie this occasion of their griefe, the sorts of wares are recounted, thereby shewing the wonderfull greatnes of her trade, by which her Merchants behoued to bee en­riched, as hauing the trade of all nations, and of all man­ner goods from all parts. All that serueth for glorious and princely attire, as gold, siluer, pretious stones, pearles, fine linnen, silke, purple, scarlet: or for delightfull and sumptuous plenishing, and fabricke, as Thymwood, vessels of Iuorie, all vessels of most precious wood, brasse, yron and marble: or for pampering the person, and dainty faire, as Cinamon, odours, ointments, incense, wine, oyle, floure, wheat Cattell, sheepe: or for royall and princely Port, as horses, chariots, seruants. The decay of all which from her, and so the matter of her Merchants sorrow is clo­sed vp with a generall, of all that her soule lusted after, all fat and all pleasant thing, vttered in a sarcastik apostrophe to her selfe, for amplifying her fall, and argument of their sorrow, so much the greater, as shee should neuer reco­uer her losses.

11 Now albeit it bee true, that Rome through her greatnesse and luxurie, maketh great change to all Mer­chants, [Page 195] of these same wares properly taken, and that her fall shall endammage many, who now liue by ministring to her delights: yet this is not here chiefly meaned. For neither are the great men of the earth properly Mer­chants of these things: neither can her fall stay the sale of such wares in the rest of the world. But all this Alle­gory is by allusion to the prophesie of Ezechiel against Chap. 27. Tyrus. VVhereto as to the most noble Merchant City in wares corporall, Rome is compared for spiritual mar­chandize; wherein, as a glorious deceiuing Whore, she tradeth with such gaine amongst all Nations, that her Merchants haue gotten the riches of the world, by sel­ling of Pardons, Indulgences, Reliques, Soule-Masses, Buls, Remissions. Dispensations, Confirmations, and infinite other trash, wherewith they haue now long time so bewitched the foolish world, as in each Country they had, and somewhere yet haue the halfe of the Kingdom. For their Locusts stinging like Scorpions, with a paine Chap. 9. lesse tollerable then death, made mad men search with losse of all things to redeeme that peace which they ne­uer shewed them. The recent story of the state of Ve­nice, forced to contest with these Merchantes before they should deuoure all, giueth hereto a cleare Testi­mony. What the Pope gained by Episcopall Palles, an­nates, and extraordinary imposts, is well knowne. Be­sides the dayly great Market of al which things at Rome, and thousands liuing thereby: for their greater com­modity, Iubilies are, to the contumely of Christ institu­ted: but that all their Market is much fallen through the drying vp of her waters, already in such measure, as they are gnawing their tongues for sorrow. And that wee may take vp what sort of wares, and what kind of Merchants are here meaned, the holy Ghost in a diuine Artifice, closeth all with the Soules of men. And that none thinke according to the frame of Hebrew speech; & the like words put in the cited place of Ezechiel, that hereby bondslaues should bee meaned, wee haue [...] [Page 196] put before to expresse that, and then the construction is altered, [...], so giuing cleare note, that such Merchants are here to bee vnderstoode, as Peter speaketh of 2. Epist. 2. and Panl 2. Cor. 2. 17. Succes­sors of Simon Magus.

12 The Seamen mourne, for that by her fall, their trade and life also faileth. And first, their astonishment with the reason thereof, and next, their desperate sorrow are distinctly set downe. When Merchants haue no sale or change, then of necessity shippes lie at a full sea; for none fraught them more, & the life of Mariners depen­deth on the trade of Merchants. By these then are mea­ned the rablement of inferior orders of the Clergy, which albeit not in a like degree with the Merchants, yet liued all on this trade, & were nourished with the mag­nificence of the Whore. And the holy Ghost to shew their swarming multitudes, as Locusts of diuers kindes, putteth a heape of words in a heauenly wisdome. Ship­masters, Occupiers in Shippes, Mariners, all Seamen. This Allegorie cleareth what Chapter 8. is meaned by the sea, things liuing therein, and shippes. They had in­deed a large Sea, and haue occupied both busily, and with great gaine in it, but now all must fall. In all this, this is seene, how miserable and vnhappy is the conditi­on of such as build their maintenance, and moyen of life, on such trade or course of liuing, as agreeth not with godlinesse. For there particular either pleasure, or com­modity maketh them enemies to God, and their owne saluation. Kings seeke to her for their pleasures. Pre­lates, for that by her they are rich, honourable, and made great in the earth Inferiour orders, for that in her stan­ding and magnificence is their life. Thus the loue of the wages of vnrighteousnesse blindeth men in God his iustice, to preferre lies to truth, and to remain indured enemies against God and their owne saluation. The Iewes crucified the Lord of glory, for feare lest all belie­uing Iohn 11. 48. [Page 197] in him: the Romans should come, and take their place. Demetrius the Siluer-Smith, for his particular Act. 19. gaine by vngodly Trade, resisted the Gospell, and put all Ephesus on an vproare. Blessed is the man which li­ueth on godly meanes, and loueth not the wages of iniquity.

13 The third point whereto the second heauenly Ier. 51. 48. voice exhorteth the Saints, is to reioyce for her fall; specially Pastors and Teachers, who, as they felt most of her malice, so God giueth them the greater measure of consolation. This is the time denounced, Chapter 11. When the Lord rewardeth his Seruants the Pro­phets; &c. Now they are destroyed, who destroyed the earth. Now the Dead are iudged, and the bloud of Saints shedde first and last, Chapter 6. 11. 16. is auenged on them that dwell on the earth, by finall and full ven­geance, all being now perfected, who should bee kil­led for Christ. And by this reason they are stirred to ioy, as accordingly in their song, Chapter 19. they acknowledge. Not that God pousseth his Children to any corrupt affection, but with pure hearts to reioice for their owne deliuerance, and God his honour, in the ouerthrow of his and their foes, as Dauid. The righteous shall reioyce when hee seeth the vengeance, he Psal. 58. shall wash his feet in the bloud of the wicked, and men shall say, verily, there is fruit for the righteous, doubtles there is a God that raigneth in the earth. Thus the mour­ning of Saints is turned into ioy, which neuer shall bee taken from them, and the reioysing of the wicked pori­sheth, and they mourne for euer.

14 The last heauenly voyce, for clearing and con­firmation of an irreparable destruction, hath a signe conioyned, from the 5. of Ieremy, whence and from his 50. much of all this speech is brought. The signe, is a great Milstone cast in the Sea, the meaning wher­of is shewed, first in generall termes, that so Babell [Page 198] shall be throwne away, and neuer be found any more. Next more at large, in singular pointes declared: conclu­ding lastly in the reason, and so the equity of her so great and irreparable ruine. In the Signe, almost each word hath a gradation; in that an Angell, a strong Angell, taketh a stone, and a great stone, euen a Mil­stone, which hee letteth not bairely fall, but casteth, and with impetuous force, thrusteth in the bottome of the Sea, whence nothing ordinarily is recouered, much lesse a Milstone thrust from such a hand, and with such force. So the Lord casteth the sinnes of his Children in the bottome of the sea, to bee buried for euer with Babel. Thus is shewed the irreparable ruine of Rome. M [...]ch. 7. And the same is amplified by pleasant speeches from Ie­remie 25. to shew an eternall desolation: as of her, in whom neuer againe shall bee any thing for stirring vppe pleasure, or shewing triumph; no, not any thing ser­uing for commodity of life, as craftsmen: no, not for necessity of life, as prouiding of necessary sustenance. Nothing but desolate darkenesse, with perpetuall, and fearefull silence: for, as light is sowne to the righteous in darkenesse; so the Candle of the wicked shall bee put out. Finally, no meane of propagation, without which no state can endure.

15 The reason of all, is her bewitching of the whole earth with idolatrie, for her owne pride and luxurie, wherin she exalted her selfe, and made all her Marchants rich: and herewithall, horrible cruelty, being not on­ly a Whore, but a bloudy Whore; as not onely the murtherer of Saints, but the occasioner of all bloudshed in the earth. So, not onely in her selfe extreamely sin­full, but as Ieroboam made Israel to sinne, bringing sin on the world, and making it sinnefull. The bloud of Saints is euidently found in her, and this, if no more, maketh her guilty of all the bloud in the earth, in that almost, all God his wrath is for the Sanctuary. But be­sides [Page 199] this, what bloudy warre hath been since the Beast his stealing vp out of the Earth, whereof shee hath not beene the vpstirrer; or which, her sinne hath not brought vpon the world? whose bewitching vanity and poisonable sting tormenting superstitious mindes; for neere the space of two hundreth yeeres, made the force and floure of the world to fall by Millions, in the foolish Conquest of Ierusalem? whose sinne loosed these foure Angels from Euphrates, after they had beene a space in God his patience bound vppe; at length, by Turkish fury, and poisonable Mahome­tane errour, to make vtterly desolate the third part of the VVorld? VVhat warre hath been in Europe, which she hath not either raised or fostered? and whose emis­saries as Frogges by seditious and treasonable pra­ctises and suggestions, presently disturbe the peace of the Earth? therefore iust and righteous are thy iudgements, O King of Saints.

THus hath beene the description of the Whore and her iudgement. Follow­eth now thereupon, the ioy of Saints: and that it may bee full, the finall ouer­throw of the other enemies. Of the Beast in this Chapt. and Dragon in the next, for an absolute victory.

2 This Chapter, hath first, the ioy of Saints, in their song of praise: and next, the foile of the Beast. The song, for the forme, matter, and euent, is admirable. In the forme, are the singers, the strange manner of singing, and the course or order of their song. The singers, accor­ding to the course and degrees of the song, are three. First, a great multitude in heauen, Secondly, the 24. Elders and 4. Beasts. Thirdly, the voice of a great mul­titude, as the voice of many waters, &c. Stirred thereto by a voice from the throne.

3 By the first, a multitude in heauen, by all the frame of speech thorow this Prophesie, are signified the Saints in common. In whom all and generally, the destruction of the Whore, worketh this ioy which breaketh foorth in thanks-giuing. Their manner of singing is, with a loude voice, both for their force of affection in them selues, and for the aduowed open proclaiming thereof before the world: and that, first in a generall and vncouth word, they praise God and stirre all others thereto: and next, they vtter speciall points of praise, with the reasons, wherein is the matter of the song.

4 The generall word is, Haleluiah, two well known Ebrew words, and of frequent vse in the Psalmes: but neuer till now, in all the new Testament recorded. And heere are put soure times, not for any speciall holinesse or [Page 201] mysterie, that in the frame, sillables, or letters thereof is contained, and for which, it must be religiously kept vn­translated, as the Romans, after a foolish and cabbali­sticke forme, esteeme and vse it and others: but yet, it is not without great purpose, and high mystery, that t [...]e faithfull now, not onely first, beginne their song, but al­so therein, so often in course, vse this word, and in E­brew. Which purpose and mysterie, to take vp clearely, the occasion of this song, and course thereof, as orderly it goeth on, beeing compared with what at length wee spake vpon the sixth Viall, Chapt. 16. will euidently lead vs. For, by the iudgement of the Whore, the way is pre­pared for these of the East; who, vpon the victory here ensuing ouer the Beast, shall celebrate the same, by cal­ling the place in Ebrew Armageddon, and mourning the mourning of Hadadrimmon in the valley of Mageddon. And shall bee brought with vs Gentiles, to sing Hallelu­iah. As the course and matter of this song shew eui­dently. But wee must not esteeme, that this first Hallelu­iah is sung by the Ebrews, albeit it bee in Ebrew, to wa­ken vs to aduert the mystery. For this first Halleluiah, the Christians of the Geutiles doe sing: onely to shew the way now prepared, by the iudgement of the Whore, for them to come in, and concelebrate the victorie. Neither thus, so much, for any such intention of the singers to­ward that end, as that heereby, the spirit will shew, that the fall of the Whore, and loud praise of God, by Chri­stians, for it, shall in a degree, waken vp the East, and E­brews principally, and shal serue for a great step for them to come in to the Church. And yet an other greater step is laide for them, and they more stirred, vpon the higher intending of this song by a second Halleluiah, for the e­uerlastingnesse of her ruine. And yet more, by a Halle­luiah of the Elders and Beasts, falling downe and worship­ping him that sitteth on the throne. Wherein, wee must take heede, that wee esteeme not the multitude in heauen, and the Elders and Beasts to be otherwaies diuers, then [Page 202] in distinct consideration, for the more cleare explication of the degrees whereby God wrought on, this great ef­fect. Which, as it shall be in a good degree promooued, by that common ioy and praise of Christians, such as confusedly, and suddenly, at the first ioyfull euent, is rai­sed in all hearts: so, a greater and more effectuall degree thereof shall follow, when the praise hereupon, shall be solemne, in the Church assemblies and publike actions thereof: which is meaned by the song of the Elders and Beasts, who are the type of the Church, as for solemne and lawfull worship, it is ordered, in the Beasts going be­fore, and elders following them: hauing God his pre­sence in his gtacious dispensation of the spirit, word, and faithfull ministery thereof: such as (albeit it hath not al­waies appeared to the eies of men of the earth) yet God had at all times as by conference of the 4. and 11. and 14. Chapters herewith, is manifest. When this Church thus, for a lawfull ministery, seruing God in the communion of Saints, is hid from the world, then none heare or learne their song but the sealed Virgins. But at this time, their Halleluiah and publike solemne praise, shall be seene and heard widely, euen to the wakening of the East thereby. For it is now a long time since it was said to the reuiued Chap. 11. witnesses, Come vp hither. The 144000. sealed ones are saide Chapt. 14. to sing a new song before the throne, Elders, and Beasts: not that the 144000. are one thing, and the Elders and Beasts another. But, as the 144000. are put to expresse the state and condition of the true Church, in Antichrist his vsurpation; so they are said to sing, before the Throne, Beasts, and Elders. To shew, that albeit the world perceiued it not, euen then God had still a Church, in the midst whereof he dwelt, and had in it a ministery, and was worshipped lawfully, in the assembly and communion of Saints. For this it is, that thorow this whole Prophesie, howsoeuer, to expresse the diuers con­ditions of the Church, sundry and diuers types are vsed; yet this, of Throne, Beasts, and Elders, euer holdeth [Page 203] in all. Thus then, the first common and confused ioy and praise, thereupon, is a double degree, (according as it riseth vpon the Whores eternall fall) and effectuall, to waken. But, when euen these same, in solemne assem­bly, professedly praise God; it both inhanceth the ser­uice done, as done in the Sanctuary; and sheweth a dee­per sense and regard of the benefit, moouing that duty in the hearts of the praisers: as also, the publike, well or­dered, and holy excercise, in the Congregation, stirreth more, them who are without, to reuerence, and conuer­sion, then common and priuate cariage, Psalm. 5. 7. and 1. Cor. 14. 24. 25. These same two degrees are, Chap. 11. Where, vpon the signe giuen by the Trumpet, and pre­conceiued ioy of these same euents to ensue, this same praise is summarily sung. Now then, this third Hallelu­iah, of the Elders and Beasts, falling and worshipping him that sitteth on the Throne, is a neerer degree of vp-stir­ring, and step of in-comming, of Ebrewes and Orient, to sing Halleluiah with vs. But lastly, the voice from the Throne, euen God his owne powerfull voice, shall fully waken them from their deadnesse, and pull perfitly, the vaile from their hearts, pouring on them the spirit of mercy and compassion, and taking from them their stony hearts, that they may see him whom they pearced. And 2. Cor. 3. 16. this is called peculiarly, the voice from the Throne, to note God his powerfull working of their illumination and full conuersion at this point, whereto their hearts, by the victory of the Christian Church, and praise offe­red to God therefore, were in some good degrees, be­fore, prepared and mollified. So as now, all the seruants af God, all that feare him, both small and great, shall raise vp a song to God, for multitude, maiesty, and noise, admirable: for exceeding great power and motion of spirit, full of thundering: for newnesse of matter, pas­sing ioyfull. For raising of this great Halleluiah, a strange order of working (as would appeare) is heere set downe. For, where it might seeme, that according to the ordi­nary [Page 204] dispensation of all grace, the voice should, from the Throne, haue gone first to the Beasts and Elders, and from them to the multitude: in a heauenly wisdome, the first motion is from the multitude, next, from Beasts and El­ders, and lastlie, from the Throne: to shew this great worke (as I haue shewed) at last, by God his owne power, fully effectuall. The order is from I say, A voice soundeth from the City, a voice from the Temple, the voice of the Chap. 66. 6. Lord who recompenseth his enemies. Then, Sion before she trauelled, brought foorth her children, and before her paine shee was deliuered of a man childe. Then, The earth was brought foorth in a day, and a Nation was borne at once. Conferre diligently, and espie deepe wisdome.

This voice, is to all Gods his seruant, to all that feare him both small and great, the time of whose reward is now come, when God destroieth them who destroied the earth, Chapter. 11. Now, Rachel barren while Lea bare chil­dren, shall breake foorth in the thousands of Manasse, and tenne thousands of Ephraim. So, by this voice from the Citie, from the Temple, and lastly, from the Throne; euen from him Who fully recompenseth his enemies, is raised, for multitude of singers, for manner and matter of song, an Helleluiah of a wonderfull note. While, not onely, a great multitude euen all the sernants of God, small and great, Iew and Gentile doe sing it, but also their song is like the voice of many Waters, and as the noise of great thunders; not as these Cha. 14. which none heard but the sealed ones: but Chap. 14. Sect. 3. such as shall fill the world with astonishment, and make the heauens resound. So sweetely and mightily shall the Harpes of them, whose receiuing shall bee life from the dead, bee tuned vp, with vs Gentiles, to praiseour com­mon Sauiour.

5 Thus, for cleering the mystery heere implied, ha­uing shewed the forme, in the singers vncouth manner, order, and course of this whole song: Now let vs returne and first consider the matter of all, and then the euent in Iohn.

[Page 205] 6 The matter of the song in the first three Halleluiah, and two degrees of singers, is all one. In the last Hallelu­iah & last singers, when all small & great sing, it is larger. The song of the first singers hath two parts, and accor­dingly, to shew the rising of their affection, the word Hal­leluiah is doubled. The first part hath the speciall points of praise, and reasons thereof. The speciall points; are, Saluation, glory, honour, and power, &c. Thus in ioyfull song professing, that the onely praise of their saluation, the onely glory, that is, the estimation and high account they haue God in, as onely author of all their good: all the honour, that is, all dutifull worship, which according to that estimation and account they owe, are due to him onely. Lastly, they acknowledge his onely power and strength in all their deliuerance, and ouerthrow of their foes. This song, is the same in argument, with that Chap. 7. Saluation is of our God and of the Lambe. The reasons of this their praise, are first, generally giuen, and next, spe­cially accommodare to the present matter. The generall is, that his iudgements are true and iust, in relation to his promises and nature: and accordingly in the speciall case heere meaned, the truth of his iudgements is cleere, in that the Whoore is iudged and destroied: as he promised, not onely to destroy her, but also all that doe euill to the Sanctuary. The iustice and equity, is manifest in her sinne, who was a great Whoore; and therewithal, the corrupter of the whole earth: being, both her selfe, extremely sinnfull, and inducing others to sinne: next, extremely cruell, as in whom all the blood of the earth was found, and who, specially was drunken with the blood of Saints. Now, God is a requirer of blood, and singulary of his holy ones, whose death is precious in his eies. This, both truth and iustice of God, in this speciall act of the Whoores damna­tion, is yet more cleered in the second part of their song: whereto they are stirred, by the consideration of her euer­lasting fall, so as they neuer feare her deceit or cruelty any more. And, this raiseth their affection to a new Hallelu­iab, [Page 206] so, vpon the more cleare sense of the greatnesse of the benefit, doubling the praise. The foolish knoweth it not, and the vnwise man vnderstandeth not, that the wicked flourisheth as the grasse, but hee shall bee destroied for euer.

7 The second order of singers affirme the same mat­ter, in the word, Amen, and sing the same praise in Hal­leluiah.

8 In the third order, as the singers are moe, and the note higher, so is the matter of their song somewhat lar­ger: as which, hath not onely relation to the iudgement of the Whoore, as the former parts of the song, but also to the subsequent story, both of the enemies ouerthrow, and gracefull state of the Bride thereupon: both which are heere summarily celebrate, and largely after, through the booke exponed. The first, in this, that now the Lord raigneth, for they are destroied who vsurped the King­dome. The other, in that the Bride is prepared. The de­struction of the vsurpers, is hencefoorth in this and the next Chapter: the Bride prepared, Chapters 21. and 22. Heereupon, all are of other, mutually exhorttd to ioy and gladnesse, aswell as to the praising of God; for that The Lambe his marriage is come, &c. Wherein, as there is huge matter of Gods praise, so of exceeding ioy to them­selues in their owne good from him. This marriage, con­tracted of old, was come in a great degree, when the Bride­grome came into the world, but they who were bidden, re­fused to come, and amongst those, who were brought in to the wedding, one wanted a wedding garment, and Matth. 22. thereupon, is cast out into vtter darkenesse, euen the lake of fire and Brimestone. But now, at this point heere ce­lebrated, the marriage shall come in a nobler degree, when God, by a voice from the Throne, shall turne their hearts who refused, now to come in: that, as their casting of was the riches of the Gentiles, so their receiuing, may bee Rom. 11. much more the life of the world from death, by so strange and wonderfull a change as shall make, in a manner, a new [Page 207] heauen and a new earth, in which, they shall haue great­ly Isa. 65. 15. 16, Cant 8. to reioice and bee glad. When both sisters, aswell the little sister, which had no breasts, as the other, are spo­ken Eze. 37. Iohn 10. 16. for and receiued. That the Shepheard may be one, and the sheepfold one. When in that day, there shall bee one Lord ouer all the earth and his name one. This is that num­ber Zach. 14. 9. Isai 54. 5. innumerable, Ch. 7. of al Tongs, Nations & Languages, with Palmes in their hands & clothed in longwhite roabes, &c. This is that Ierusalem from heauen wherin the heathen nor any vncleane thing shall enter no more: which, now shall bee perfectly adorned with such fulnesse of gracefull & quiet state, al being performed, whatsoeuer the Lord by his seruants the Prophets had promised, that shee hath as a Bride perfectly busked, but to attend the last and full act of the marriage, to enter into the marriage chamber, and eternally inioy her spouse. This goodlie state in grace, vpon full ouerthrow of all troubles, described most goodly, Chap. 21. and 22, is the finishing of the mystery of God, Chap. 10. When a Bride is perfectly [...]usked and trimmed, wanting none of her ornaments, then nothing remaineth, but the solemne acts of the mariage, to enioy her Lord. So, the reason of the speech, is plaine from common vse.

9 This her preparation, that we may vnderstand it not to be of herselfe, (for the Lord will answer her before shee Isai 65. aske) is shewed to bee in her attire. Whereof is noted, whence she hath it, and what it is. Shee hath it by free gift of the Bridegrome. For, what a Bride we are, by nature, see Ezechiel 16. and not onely is the garment giuen her, but, which is to be marked, the putting on thereof is giuen her also: as, which shee can no more put on, by her selfe, then shee can purchase it. What this garment is, in shew­ed, first, figuratiuely, and then in proper termes. Figu­ratiuely, it is fine linen pure and shining. This linen hath two properties. It is pure, because Iesus Christ giuen vs, of the father to iustification, whom by the gift of faith we put on, is pure, spotlesse, and vndefiled: and maketh [Page 208] vs pure before God. This is iustification of faith pro­perly. The second property is Shining; for as it is spotlesse and pure, so hath it a glorious lustre, to shew, that Christ is not onely put on to iustification, but also Philip. 2. 15. to glorie, and that in two respects, One, in that hee sanctifying vs wee shine here as lights in the middest of a froward generation, shewing forth the vertues of him that hath called vs: so glorifying God, witnessing to the 1. Pet. 2. 9. world our iustification, and euen strengthning our own soules in the certainety of our election: while wee de­clare our faith perfect by our workes, euen as our works, thereupon shine and are approued, because faith wor­keth together with the worke. For whatsoeuer is without faith is sinne, and this is that iustification whereof Iames Chapter 2. to expresse both, the word is plurall, [...]. The other respect of shining is, in that as we put on Christ to iustification and sanctification, so also to full glory at length with himselfe, our corruptible bodies being made conforme to his glorious body. The Iewes first, seeking to establish their owne righteousnes Rom. 10. which is by the Law, (so like Adam and Eua, making garments to themselues) fell from the righteousnesse of Gen. 37. God, but now God turneth their hearts to prepare and trim themselues with the Bridegroome his gifts (as was Rebeccha with the ornaments brought from her hus­band, both giuen her; and put on her) counting all Gen. 24. Philip. 3. things losse to bee found in Christ; that is, not hauing their owne righteousnesse which is by the law, but the righteousnesse of God, which is by faith in Iesus: which, and application thereof, are both the f [...]ee gift of God. And the holy Ghost so coucheth the words, as no place is left to cauillation. For he sayeth not our Iustificati­ons are the fine linnen, but the fine linnen giuen vs is our iustifications.

10 Thus was the song maruellous, for strange forme and matter. Now followeth the strange euent in the A­postle; wherein come to be obserued, the occasion and [Page 209] euent it selfe. Albeit the whole matter, and manner of the song occasioneth this euent: yet most speciallie it followeth, through the Angels singular care, and man­ner of confirming Iohn in the greatnesse and truth of these matters: euen therein implying, that they are so wonderfull, as men would hardely belieue that such things could come to passe. Hee confirmeth Iohn by commandement, and by affirmation. The quality of the commandement giueth of it selfe, to presume assuredly Chap. 14. 13. Isai 8. & 30. Abak. 22. I [...]b. 19. 23. both some great, and also a certainely determined case: as which hee commandeth him to write, both for regard of the matter, as also for sure preseruation, and lasting record therof, as which most assuredly should fall out. He commandeth to write one speciall point, which yet im­plyeth all, that they are blessed who are called to the Sup­per of the Lambes marriage. VVhich blessednes as it must bee restrained to the effectuall calling (many being cal­led who are not chosen) so here, the Angell will stirre Iohn and all Christians in Iohn his person, to the consi­deration of a singular blessednesse of this time, through the great efficacy of the voyce from the Throne, and obe­dience wrought thereby in them who first refused; and no doubt, of the Orient, by and with them. A blessed­nesse was commanded to be written, Chapter 14. but that was of suffering, wherein they were euen blessed. Here the case varieth. For now all shall suffer, who come not to the Lambe his Supper, and shall bee made a Supper to the foules of Heauen, verse 17, Now the teares shall bee wiped from the eies of Mourners, and the destroyers of Chap. 7. 17. & 21 4. Isai 25. 8. Chap. 11. 18. Psal. 2. Chap. 13 10. the earth shall bee destroyed. The Heathen were an­gry, now the Lord is angry in his course, which if it kindle, Blessed are all that come to him. Now they who did slay with the sword, are slain by the sword: and the Captiuers are captiued. For now, God taketh his king­dome Chap. 11. 15. by the euident ouerthrow of his enemies, and ex­altation of his Church, hauing his name written, euen on his garment and thigh. So blessed in effect are they, [Page 210] who come to the supper of the Lambe his marriage. The Angell, next confirmeth Iohn by affirmation, that these words of God are true. Thus wakening vp Iohn to con­sider rare matter, whereof hee so earnestly affirmeth, that the words are true, and for assurance of their truth, that they are of God or God his words.

11 Now, besides the song in it selfe wonderfull, this care of the Angell to confirme Iohn, and waken vp his spirits by so singular a commandement, and so peremp­tory an asseueration, so rauisheth the heart of the Apo­stle with excessiue ioy of so good newes, that hee was Chap. 22. 8. (for a notable document of humane infirmity in so great an Apostle) about to haue worshipped this Angell. Which attempt how vnlawfull it is in it selfe, and how vnpleasant to the Angell; First, his interdiction well sheweth in such haste and concise forme of speech, as commonly men vse, vpon care to preuent some instant and detestable euill. When feare and solicitude [...]uffer not to speake at length, or a full sentence [...]. Next, hee strengthneth his interdiction with strong reasons, one taken from his owne condition, to whom this worship was offered, as which was not capable thereof, being but a seruant, and not onely his (left some prerogatiue might be imagined in the Apostle, to stay that which of an other mighthaue bin offered) but euen a fellow ser­uant of his brethren, who had the testimony of Iesus: his greatest honour, and chiefe scope of al his seruice, be­ing Christ and his knowledge, to minister the same, without which he were nothing, and therefore, albeit of different nature from Iohn, and other Christians, yet in condition, and end of calling but their fellow-seruant: they hauing the spirit of Prophesie as he had. The other reason is from the person of him, who onely is to bee worshipped and serued, according to the law alleadged by our Lord against Sathan. Now it might probably Math. 4. 10. appeare, that herein, yet some further thing were im­plyed. For this Angell being the type of these mini­sters, [Page 211] who shall bee the shew [...] [...] pa [...]sators of this huge mea [...]ure of powerfull lig [...] [...] [...], for so won­derfull effects; and Iohn here ba [...]g the person of common Christians of that time: [...] may seeme, that the rare and excellent graces of the Ministers, who shal then bee furnished with a golden [...], would so farre Chap. 21. 15. miscarrie weake Christians, in admi [...]tion of their gifts and working, as to attribute [...] vnto them, if their owne fidelity and holinesse [...] not l [...]t it. And as this giueth vs to expect yet goodly things; so herein is a close warning of humility in the one, and circumspect­nesse in the other, to giue all glory to God. But here­of I dare determine nothing, fearing still to bee curi­ous in so diuine an Argument, wherein I haue choosed rather to hold vp coniecturall suggestions, then appeare vnreuerently to handle such mysteries.

12 Thus wee haue heard the song of Saints, first vpon the Whore [...] destruction, and next more mightily, and of moe intended higher, vpon preception of full victo­rie ouer the other enemies, and the Church her graceful state thereupon: which so rauished the Apostle, as hee had almost miscarried. Now, are the other victories shewed, and goodly state of the Bride thereupon. And first, through the rest of this Chapter, is the foile of the Beas [...]bearer vp of the Whore, and no question, but now highly chafed with her fall.

13 In the victory ouer the beast, are the description of the parties, and the euent of the battell, The party vic­torious is magnifickly described; first in his person, ar­my, weapons of war, and his working by them: and next in his Herauld. His person, by great properties, and many agreeable to his many and great names. First, his comming forth declareth him a heauenly personage, for hee is from thence. Of great maiesty, comming forth in abundance of light: as to whose outmarching, the heauens are cast wide open. A greater degree of light [Page 212] then hitherto hath been mentioned, so as the signe of the son of man is clearly seen in heauen. Oh that thou woldest Math. 24. 30. Isai 64. 1. breake the heauens, and come downe. His administration at this time in Antichrist his full ouerthrow, shall bee in exceeding great euidency of light and pow­er.

14 Hee sitteth on a white horse for fidelity and truth: and namely for these points of his administration, wher­in his fidelity and truth are now specially to bee shewed: in iudging and fighting; for all which respects, he rideth, and on a white horse: according to the state of a Iudge, and triumphing glory of a victorious VVarrious. He is also a faithfull and true witnesse, Chapter 1. And a faithful High Priest, Hebr. 3. But here hee is to shew his fidelity and truth, in iudging and fighting. Now the time of his redeemed is come, and the time of the dead that they bee Isai 63. 4. Chap. 11. 18. iudged, and such destroyed who destroy the earth. In all which hee both iudgeth, and fighteth righteously, for he is pure when hee iudgeth, and iust when hee speaketh. This Psal. 51. 4. indgement is not that last and generall, but here the spe­ciall, of these enemies of his Church is meaned: whom he is now to ouerthrow, so as they shall neuer bee any more able to trouble Sion, but their ruine shall hold on, till at last they be for euer adiudged to endlesse torment. Hee rode on a white horse from the first outgoing of the Gospell to conquere, Chapter [...]. and to deiect the Dra­gon from heauen, Chapter 12. when hee and his Armie fought to that effect: but this is the last and noblest act of his riding for the Dragon and his Vicars vtter de­struction.

15 Now to iudge righteously, is requisite not onely a righteous disposition, but also a wise heart to discerne: for often Iudges who are in mind set to doe righteously, yet ignorantly giue wrong iudgement. But no such thing can befall him, whose eyes are as a flame of fire. Pure, piercing, purging, and searching hearts and reines, from Psal 139. [Page 213] whom nothing can bee hid, for euen the darkenesse is light before him. And as for iudging, so also, for figh­ting 2 Kin. 18. 20. (as Rabsace though prophane, yet pertinently say­eth in that) Counsell and strength are for the warre. This Captaine then who seeth the thoughts of his enemies, before they bee hatched in their hearts, hath no perill to bee deluded or circumuented with stratagems: or as often befalleth otherwise, expert warriours, through want of intelligence, to slippe opportunities. If Eli­sha, 2 King. 6. by a ray of the light of this Captaines flaming eies, was able to discouer, and so disappoint what the King of Aram consulted in his secret Cabinet; what may this Lord doe, who formeth the heart?

16 With wisdome hee hath also great authority, as hauing on his head many Crownes. Both, for that hee is King of Kings, and also for his many victories, special­ly in this his last warre. Which how peculiarly is respe­cted, his Crownes are all on his head. For hee standeth not by crowned hornes, as the Beast, but all his au­thority and strength is in himselfe, and of himselfe, and hee in this his strength & power, now commeth to take the Crowne from the head of the King of Ammon, to set it on Dauid his head. The Beast now must forgoe his 2 Sa [...]. 12. Triple Crowne, Christ his proper honour wherewith hee hath blasphemously attired his head.

17 Being thus able to see all, and of authority to con­quere all: hee hath yet a name written which none know­eth but himselfe. And this name is so much the more mar­uailous, and hath the more cleare note of his Greatnesse, that being written, as both a sure and permanent name, and also exposed to bee read, yet none knoweth it but himselfe. And what is he not able to doe, who seeing, and by matchlesse authority ouerruling all, yet is set a­boue the reach of all? his state, counsels and wayes be­ing knowne to himselfe onely: as whereof no flesh is capable. So insearchable are his wayes, and his iudge­ments past finding out according, as in consideration [Page 214] of one speciall euent of this his iudging and fighting at this time. Paul exclameth: and the sealed Booke no cre­ature was able to looke on. Rom. 11. cap. 5

18 That none imagine these to be idle Titles, in name onely, hee is also a practised warriour, and now specially come forth to shew, how mighty hee is to saue. For this, his garment is dipt in bloud, euen the bloud of his ene­mies; to note a huge slaughter. Hee is now to tread the Wine-presse of God his wrath. He hath long looked if a­ny would helpe, but there was none to helpe, none to vp­hold, Chap. 11. Isai 63. therefore his owne arme now shall helpe him, and his owne wrath sustaine him: the day of vengeance is now in his heart, and the time of his redeemed is come. And accor­dingly, as he who speaketh iustly, and is mighty to saue, hee is called the word of God. Not onely for that hee is that word which was in the beginning with God, and was God: but also, and here specially, because hee is that true one, who speaketh and performeth, as who, both speaketh iustly, and is mighty to saue. For this redde garment and name agreeable to it, See Isai 63. and weigh the place.

19 Such is the Captaine of the Lord his hoast. The inhabitants of the earth following the Beast, Chapter 13. Wondered, and in wonder exclamed, Who is like the beast? who is able to fight with him? Heere I thinke hee hath his match and more. But these earthly ones see not the Heauens, and so goe on blindfolded to their owne destruction. His army is in his owne Liuery. Hee nee­deth no armie, but his army hath need of him. For he is their glory, their strength, their armour, their victory, and all: In his strength they fight and ouer come. They are all horsed, as, who for dignity are Iudges and warri­ours, like their Captaine. They are also faithfull and true, in, and by him. They are all kinges and priestes clothed in pure and shining silke. This is a blessed Cap­taine, who conformeth all his followers in glory and dignity to himselfe. Alexander was foolish to glorie [Page 215] in his Argyraspides: here is a Captaine of high note. In opposition to the earthly ones, on the other party, they are called the host of heauen, where there conuer­sation Chap. 12. 12. is, euen while they are in the world, but not of the world.

20 The weapon of this great Captaine, whereby he worketh and fighteth, is the sword of his mouth. With Chap. 11. 2. Psalm 2. Chap. 14. 20. it, he smiteth the Heathen, enemies of his Church, trea­ders downe of the holy City: crushing them in peeces, with an iron Mace. And hee treadeth the winepresse of God almighty. Heere now, the treaders are troden downe. Thus, with mouth and hand, hee fighteth, and Osea. 6. 5. with feet, downe-trampleth all. How so strange effects of bloud-shed, and ouerturning the whole state of the earth, are attributed to the sword of his mouth, is cleare Chapt. 14. 17. 18. where an Angel, armed with a sickle, commeth out of the Temple, and is stirred to cut downe the grapes of the earth, by one comming from the Al­tar, hauing power ouer fire. And Chapt. 15. where the Chap. 16. 2 Thes 2. Angels of the last wrath, receiue their Vials from one of the foure Beasts; and come to execution out of the Temple; like as the voice commanding it, is from the Temple. By the breath of this Lord his mouth Antichrist must bee consumed.

21 This his fighting, to the foile of all his foes, ma­keth him yet a name. The King of Kings and Lord of Lords. This he was at all times. And euen from the day Heb. 1. Phil. 2. of his ascention was alwaies seene of his owne, crow­ [...]ed with glory and honour. God hauing exalted him aboue all name that is named: so as all knees must bow, and e­uery tongue confesse him to bee the Lord. Yet hee get­teth this name, at this time, in a speciall manner, written on his garment and thigh. So as now, it becommeth ma­nifest to the view of all: his power and strength kything clearely in this victory, and wonderfull sequels of it. This is that same, which in the song was said, the Lord God almighty hath raigned. And Chapt. 11. The king­domes [Page 216] of the world are our Lord his and his Christs. This is his sitting on a white cloude, Chap. 114. euen the ma­nifestation of his iudgements, Chapt. 15. 4. Rome in great derision, when they crucified him, set ouer his heade, in three Languages, This is the King of the Iewes. And the Iewes, counting it scorne and high dis­grace, Iohn 19 [...] to haue him called their King, intreated the alte­ration of the words, in that he so called himself. But now, by the finall and euerlasting ouerthrow of the Kingdome of Rome, and by conuersion of the Iewes, to mourne for him whom they pearced, hee shall gloriously mani­fest himselfe, and bee acknowledged, not onely King of the Iewes, but also King of Kings and Lord of Lords. This name, hee hath written on his garment, as great Kings and high Captaines haue their imperiall garments, whereby they are discerned. On his thigh, not so much for that ordinarily, the sword, weapon of the victory, is girded on the thigh: but, for that in Scripture speech, a man his strength is placed commonly in his losnes and Psal. 45. thighes, (now it is his owne strength that helpeth him) and therefore, it was a token of subiection and seruitude, to put the hand vnder the thigh. Which custome, Aben-Ezra witnesseth to haue continued still amongst the In­dians Gen. 24. & 47. and Ethiopians till his time. And therefore, his name is also written on his thigh, because all the world now haue to put their hands vnder it, and sweare him ho­mage. This Captaine, wrestling with Iacob, to make him know he was his Lord, and that all his strength was Gen. 32. of him, hee did strike him with a note of infirmity in the thigh.

22 Thus was the description of the great Captaine of the heauenly host, in himselfe, his armie, armour, and manner of fighting. Now, followeth his herauld or trumpet. Who is remarkeable for his standing place, and for the tenor of his proclamation. Hee standeth in the Sunne. To note exceeding great light now, of the Go­spell and preaching therof, wherein the preachers should [Page 217] clearely see, and confidently proclaime Antichrist his ruine. For great measure of light, the Apostolike Church, in the woman, Chapt. 12. was clothed with the Sunne. Wee see to the praise of God, and euidence of this Prophesie, light already growen in great degree, as no doubt, but for this sight and great effect, it shall yet grow more: so as the light of the Moone shall bee Isa. 30. 26. as the light of the Sunne, and the light of the Sunne seuenfold.

23 The tenour of the proclamation, in a figuratiue speech from Ezechiel, sheweth so certaine, and an excee­ding great destruction of the Beast and his aiders: as they, their states, great roomes, rents, and substance, should bee a prey: and that in such degree of hauocke, as all, giuen to reiffe, or seeking after prey, should bee filled. I shewed Chapt. 17. what it is to eat the flesh of the Whore: but heere, is such a strange ranuersing of the state of the world, as no doubt, falleth by that earth-quake of the seuenth Viall. And out of all question, the totall ruine of that state, must change the face of the world, in so great endeauors of hell and heauen, for it, and against it,

24 Thus is the party victorious. Followeth the ad­uersary, and his foile. The aduersary, to any that seeth not him, who iudgeth and fighteth righteously, will ap­peare great. Euen that wonderfull Beast, Chapt. 13. bea­ring vp the Whore, Chapt. 17. and now, in great chafe at her fall, by his frogges, gathering the Kings of the earth Chap. 16. 14. Armageddon. The first party was from heauen, and his host heauenly. Heere, the leader, is the Beast of the bottomlesse pit, which was opened for his out­comming, as were the heauens for the others, and Chap. 9. 11. his hosts are all earthly. For, albeit many of his hornes haue fallen away from him ere now, and ioyned to the host of heauen: yet, hee is euen at this point, through the diligence of his frogges, strengthened with many Kings.

[Page 218] 25 So, are the parties. The euent of the battell, in the Beast his foile, is declared in few words: with­out any mention of a conflict; but, of a proud and ob­stinate purpose to fight against the rider on the white horse. For they shall be blind and obdured to the end: as is cleare by the effects, in them, of the Vials, Chapt. 16. And the word [...] hee was intrapped or snared. Implyeth in it, as an easie victory, for the part of him that rideth the white horse; so a sudden and vnexpe­cted foile, to the Beast and his followers. For he drea­meth of perpetuity, as also staying vpon him the Whore. I sit beeing a Queene and am no widdow, and shall see no mourning, Chap. 18. 7.

26 Their iudgement is distinct, according to the diuers qualitie of the parties. The Head, Beast, and false Prophet, are cast in the lake of fire and brimstone, and that a liue: to shew a most horrible, and recurelesse iudgement, by allusion to that of Sodome; and of Core, Dathan, and Abiram, who went downe aliue in the pit. Euen eternall destruction and torment. The followers, Nom. 16. are slaine by the sword of the Lord his mouth, to the losse of all their glory, and worldly state, which is made a prey to others. Onely, by this difference, to shew, how this great Captaine, iudgeth and fighteth righteously, gi­uing to each according to the degree of their sinne. For, no doubt, but euen at this point, many shall follow the Beast, and fall from their estates by his fall: whom yet, by destruction of their flesh, the Lord may reclaime from the full degree of his punishment; in lightning them to see the truth. As, many also shall drinke with him of the cup of endlesse wrath.

27 That the Beast and false Prophet are heere made two, is only to shew, the ruine of the Head and State with him. For, as the false Prophet, ruling ouer the State, is the Beast; so being distinctly considered from the State, he is the false Prophet. As the first and second Beast are Cha. 13 distinguished but for explication. So this is put, to shew [Page 219] in such sort the fall of the false Prophet (the eight heade and one of the seuen, the beast with hornes like the lambe making the image of the Beast by cure of his deadly wound) as state and all shall perish eternally. For, as this Beast hath some note from all the foure in Daniel; so in the destruction of this, the spirit alludeth to that of these. Who all, so fell, as yet, in the destruction of the last, which was burnt with fire, the finall ouerthrow was of thē all; the state of the former, in some sort remaining in the succee­ding Beast: as this Beast here falling in the first heads, yet still continued in the subsequent, till in this last head (the Beast going to destruction) it vtterly perished. In Babels fall, by Persia, and Media; yet in them the Kingdome in a sort continued. Darius of the Medes taking the Kingdome, Dan. 5. 31. And in their ouerthrow by Alexander, who despising Macedon setled both in their places and to their fashions: as also in his successors after his fall, the domination of the former beasts in some sort abode. But the fourth Beast falling, al vtterly perished. See and weigh Dan. 7. 11. 12. for there is the allusion▪ One thing here is worth the marking, that in the false Prophets working, which maketh his guiltinesse, and is heere recorded, both to know the party, and his iust punishment: his deceit, in making men receiue the Beast his character, and to wor­ship him, is only mentioned, and no word of his name or number: as neither are they euer spoken of in his iudge­ment, either denounced or spoken of. The reason see vp­on Chap. 14. Sect. 8. Now we must not imagine here, one certaine place, or one point of time, of all this the Beast his endeauor and foile: as neither in the next Chapter, of the Dragons. For their, we see how Gog and Magog are, from the foure quarters of the earth, all Satan his instru­ments, of his last fury, and in all places. As for the name attributed to the place of foile, Chapt. 16. Armageddon, wee shewed the reason there. And it is, wheresoeuer the Lambe fighteth and ouercommeth. Albeit out of doubt, their last endeauors shall be strange, and their fall conioi­ned [Page 218] [...] [Page 219] [...] [Page 220] with such wonderfull broiles, and alterations of the State of the world, as was not since men inhabited the earth. And then, the fattest karkasse shal be the finest prey. Blessed are they who come to the supper of the Lambe his marriage. For who come not, are made a supper. And who will not feede on the Lambe, are iustly made foode to the fowels of heauen.

WEe haue heard the iudgement of the Whore, and the Beast her aduancer: but for a perfit victory, is requisite also the destruction of the Dragon, that great and Master enemie: as, of whose Kingdome and authority, the Beast, who made all the Whores credit, was onely the suffragant. That is, in this Chapter, set foorth, in two degrees of his capti­uity: Chap. 13. whereof, the last is absolute, to eternall destru­ction. Now, as captiuity implyeth euer a fore-going liberty, whereof it is the priuation, so heere, a twofold liberty or loosing is to bee taken vp; according to the two degrees of restraint. The first liberty, it was not needfull, that heere it should be recorded, beeing large­ly declared in the 12. Chapter. From which liberty, his restraint, albeit of that time (as by substituting the Beast of his authority, by deceitfull hypocrisie and efficacie of error, to worke that, from performing whereof, in open rage, hee was then bound vp, might well bee presumed) yet hath beene reserued to this place, to giue vs in one view, his whole story. Which, consisteth in that rage, Chap. 12. From which, beeing heere, in some considera­tion, bound vp for a time, he is againe let loose; and his endeauours thereupon, are here declared: so farre from his intended successe, as he is taken the second time, and destroied for euer.

[Page 221] 2 In his first restraint, come to bee considered, the surenesse, end, and degree thereof. The surenesse, is cleered in the person apprehender, and manner of fer­mance. The apprehender is God [...]s minister, an Angell: instructed with authority, as, comming from heauen: with power to execute, as, hauing the key of the bottomlesse pit, and a great chaine. All spoken after the manner of men. This Angell, falleth not from heauen to earth, as that great starre, Chapter 9. but commeth downe, as he Chapters 10. and 18. And, accordingly, hath the key of the bottom­lesse pit for a farre different end from that: this com­ming, to inclose the Prince of darkenesse, being himselfe the minister of light: whereas that great starre, falling from the ministrie of light, to become the minister of darknesse, he openeth the botomlesse pit, to let out darkenesse. The Dragon, is heere described, by these same names, and pro­perty, of seducing Nations, which are giuen him in the 12. Chapter, in the first degree of this his first foile, towards this first captiuity: when by Michael his valour, hee was cast from heauen. Which the holy Ghost doth, of purpose, to leade vs know that this first binding, is from that rage. So wisely and plainely, the spirit teacheth vs to couple together the parts of this prophesie. Now Christ is hee properly, who treadeth downe the head of that serpent: Gen. 3. Luke 11. 21. 1. Ihon 3 8. Chap. 1. 18. who, onely, is that stronger then the strong one, comming in, binding him and spoiling his house: as who, onely hath come to lose the workes of Satan, and onely hath the keies of hell and death. But, according as he giueth gifts to men, and worketh by his ministers of whatsoeuer cal­ling, who, in his light and strength, aduance the Kingdome of light, and bring downe that of darkenesse, his mini­sters, thus instructed by him, and to this ende, are also Psal. 149. 8. binders of the Dragon. Of whom this Angell is the ge­nerall type.

3 The manner of fermance, to shew the surenes there­of, is after the manner of men, set forth, in inclosing, shut­ting, [Page 222] and sealing, as was the caues mouth on Daniel, and the Sepulchre of Christ.

4 The end of his restraint is, That he seduce not the Nations, &c, Which ende, how it is, and how farre to be vnderstood, the degree of his restraint now, and his endeauour, vpon his next loosing will make cleare.

5 Thus we haue the surenesse, and end of the Dragons restraint. Now followeth the degree thereof: cleering the end, as I haue said. The degree is, that this his capti­uity is not absolute, but in a speciall consideration. This is shewed by the time thereof, state of men in that time, and what this state is. The time is not, for euer, as in his next taking, but, for a thousand yeeres: which being expired, he was to bee losed againe. The denunciation of which sad euent, is mitigated with a consolation, that it should be but for a short space, euen that three daies and a halfe, wherein the witnesses were killed and lay vn­buried, Chapter 11. For thencefoorth, by degrees the Dragon is againe comprehended, till he be made fully fast in eternall chaines.

6 The state of men, during this first restraint, shew­eth it also not to be absolute: in so farre, as hee shall bee bound but to a few, being still loose towards the most part. This is cleered, by declaration of the seuerall condi­tion of both: and first, of these to whom hee is bound. Wherein, are two: their condition, in this his restraint: and, who they are, that haue this condition. Their con­dion, is expressed, first, in figuratiue speech, of Thrones and Sitters, hauing iudgement accordingly, giuen them: and next, in proper termes, that they liued and raigned with Christ these thousand yeeres. Who they are, that are in this estate and condition, is shewed in two sorts: First, The soules of them who were beheaded for the word of God, &c. Secondly, They who worshipped not the Beast, &c. The state and condition of the contrarie sort, is, that du­ring these thousand yeeres, they lay dead and liued not. Now, how great this number is, and how small in com­parison [Page 223] thereto, is the former, is cleere by the 13 Chap­ter, where all the earth follow the Beast, and receiue his Character, name, or number: except these 144000. sea­led ones, Chap. 7. in mount Sion with the Lambe, Chap. 14. And consequently, in what respect, and to whom, the Dragon is said, during this space, to bee bound.

7 The third point, shewing yet further the strict con­sideration of Satan his restraint, is the explication of this state and condition of both sorts of men: what this life and raigne of the one is: and, what is the death of the other. To wit, that this life and raigne, are not to bee taken for this naturall life, or any wordly dominion: neither yet, for that euerlasting and glorious state, which the Saints, in Soule and body, after the last indgement, inioy in heauen: this being their state during the thonsand yeeres, and cal­led the first resurrection. As, neither is the death of the other, to be vnderstood of the naturall death of the body, by seperation of the soule therefrom: or, of the eternall death of both, in Gehenna: as, wherein the world lying dead a thousand yeeres, thereafter riseth from it, to haue part in the first resurrection, and consequently of blessed­nesse. But, this life and raigne in respect of the soules be­headed, is their honourable commemoration, and rising from vnder these horrible slanders & calumnies, whereby, the honour of their sufferings was, maliciously, by Satan eclipsed: euen that same thing, which, by long white robes, was signified, Chapter 6. In respect of these who Wor­shipped not the Beast, &c. This life and raigne, is the first resurrection: whereby men here, by the word and spirit, are begotten to the life of God in Christ, and freed from the bondage and death of Satan and sinne: being Ephes. 5. 14. vindicare in the liberty of the sonnes of God, and so, made Kings and Priests to God in Christ Iesus. And the death of the rest, who rise not this first resurrection, is that death in sinne, ignorance, idolatrie and induration, wherein all men lye, naturally, depriued of the life of God: like those 1. Tim. 5. 6. widowes, who being aliue, yet were dead: and like E­phraim, [Page 224] who was dead in Baal. From which death, who O [...]. 13. 1. so riseth not, to be pertaker of the first resurrection, shall be accursed foreuer, and subiect to the power of the second death, as contrariwaies, who haue part in the last resurre­ct on, are blessed and holy, and shall liue and raigne eter­nally not feeling the second death.

8 Now, this death of the Rest of men, albeit in parti­cular considerations of the singular persons, in that time who lay dead and raise not the first resurrection, it was an entrie to the second death: Yet the spirit, heere, sheweth that in the generall consideration of the world, it should not alwaies lie in that death. But as these 144000. liued and raigned with Christ, these thousand yeeres, (while all the earth followed the Beast, and were dead in Baal) and were partakers in the first resurrection, vnder sure hope of the second, to glory: so after these thousand yeeres were expired, not these onely but an infinite number of all peo­ples, Kindreds, Tongues, and Nations, with Palmes in Chap. 7. their hands, and long whit robes, made white in the blood of the Lambe, should rise from their death wherein they lay, and sing a new song. This, is euidently implied in these words, The rest of the dead liued not, till the thousand yeeres were expired, and this is called the first resurrecti­on, which, is spoken, in common, both of the former who liued during the thousand yeeres, and of the other, who, after the thousand yeeres, arose and liued. So, as these words, This is the first resurrection, are relatiue, als well to the life of these who liued during the thousand yeeres, as to them, who should liue after the expiring thereof: for, their life is one, albeit not of one time, as the words, The rest of the dead liued not till, &c. euince clearely: and accordingly, blessednesse and immunity from the second death, is the first pronounced in common, of both: and thereafter seuerally by parts, this their common life and blessednesse of the first resurrection is exponed. That the first should liue and raigne with Christ a thousand yeeres: and the other, notwithstanding, of the Dragon againe [Page 225] loused, and his strange endeauours thereupon, yet should rise this first resurrection, and liue, and raigne with Christ for euer and euer. The place hath been, and is mistaken highly, euen to the breeding of dangerous heresies. But thus it is. The holy Ghost hauing set forth the state of the Church, as shee riseth the first resurrecti­on, and liueth the life of God, from the time of Sathan his first restraint, and that in two degrees of risers: first these, who during the yeeres of his Captiuity, liued & raigned, when as by the Beast his preuailing it might haue seemed, that there had beene none at all: Next, these, who after the thousand yeeres, notwithstanding his loosing and rage, yet rose from their death in su­perstition and blindnesse; and hauing said of both in common, this is the first resurrection. He then procla­meth their blessednesse accordingly, in this their spiri­tuall life, and raigne here, and that distinctly according to the two times. Of the first sort, that they shall be Priests of God, & raigne with Christ a thousand yeeres. And of the second sort, that after the thousand yeeres were expired they should rise to the life of God, and raigne for euer­more. Now, if this second member had been thus suc­cinctly put, answering so to the other, it had exempted al doubt. But because in stead of this summarie reddition, the holy Ghost much more gracefully subioyneth the narration, how, as during Sathan his first restraint, a good number liued the life of God, refusing the Beast his marke, and so were blessed in the assurance of victo­ry ouer the second death: so, after his lousing notwith­standing thereof, and all his endeauours thereupon, the rest of the dead shall rise the first resurrection, and the Church should still waxe and encrease in light & grace: Sathan in his highest endeauours against her, should be againe made fast for euer, and she enioy an eternal peace. Then to haue the full sense of the second member, and a cleare reddition, wee must reade from the beginning of the seuenth verse, to the end of the 5. of the 22. Chap­ter. [Page 226] Neither must wee here imagine, that the first are said so to liue a thousand yeeres, as though the life of God had perished from them thereafter, or that this life and raigne is of one and the same persons, still liuing all this while, (which were a lourdly grosse apprehension) as neither must wee thinke, that because the second are said to raigne for euermore, that thereby is first and properly meaned their state in glory after the last resur­rection. But thus the spirit will shew, how first and last God entertained a Church, and spirituall life there­in. To the first, are attributed a thousand yeeres, in re­spect that the Dragon being so long tyed from distur­bing their spirituall life and raigne by open rage, is a­gaine let louse. To the second, a raigne for euermore, because the Dragon fighting against it, is taken and cap­tiued for euer, to shew such a destruction of opposers, as the Church her peace should neuer againe bee distur­bed by any new lousing of Sathan from his second im­prisonment: but shee shall enioy quiet state here in plen­tifull dispensation of grace, till shee bee at length tran­slated to euerlasting glory: according to that which of her in this respect was said, Chapter 7. they shall hunger no more, &c. To take the thousand yeeres, verse 6. to be­ginne at the expiring of the first thousand, verse 4. and 5. which second thousand yeeres, the rest of the dead arising, shall liue and raigne: and to take the first resur­rection here so in relation to a second, as by the first should be meaned the rising of Gentiles from vnder An­tichristian darkenesse: and the conuersion of Iewes to be in relation thereto, the second: Albeit it be the indge­ment of one deepely seene in these mysteries, and deser­uing well of the Church for his learned Commentaries on this Booke; yet it seemeth to me a groundles con­iecture, which hath made him to mistake also as I think the end of this Chapter. For, besides that to take the thousand yeeres, verse 6. for a second thousand, after that verse 4. and 5. and yet to make the thousand yeeres spo­ken, [Page 227] verse 7. to be relatiue to the first, and not to these immediately preceeding, it maketh an obscure, and im­plicate construction, (which in our interpretation goeth plaine and soundly) what should induce to thinke a se­cond thousand yeeres to be meaned verse 6. seeing no case is put at the end thereof to fall out, why the spirite should so exactly haue limited them, as we see in the first the loosing againe of the Dragon? The thousand yeers, life and raigne then in the 6. verse, is the same which was spoken, verse 4. and there resumed very pertinently, to shew, in subioyning the other sort of risers and liuers, God his whole dispensation, from the first binding of the Dragon, towards his Church, first and last, and distinctly in both.

9 Now, from what point of time to beginne, and at what point, consequently to close the count of these thousand yeeres, the end heere mentioned, and de­grees of the Dragon his restraint, doe clearely lead vs. Wee must not thinke, that Sathan in an instant was ey­ther tyed vp from his rage, or againe, in a precise point of time let loose. But both fell out by degrees. From the first out going of the Gospell, hee beganne in some degree to bee bound, as hee complaineth of Christ, that hee had come to torment him before the time. And as Math. 8. 29. the Gospell preuailed, hee was still the more made fast. But seeing the end here specified of his binding, and the condition of the Church heere described vpon his re­straint, Make euident, that this his Captiuity is not ab­solute, but in some speciall consideration: and the de­grees here mentioned shew, that then his vptying is to bee counted, when in that consideration he is perfectly made fast, as taken, shut vp, locked on & sealed; we haue to take vp that point of time, when according to this end he was fully fastned. I shewed before on the 12. Chapter, that the Dragon his proper rage is taken for o­pen and cruell persecuting of Christians: from which he [Page 228] was then fully tyed vp, when by Constantine his conuer­sion to the faith, open persecution ceased, and Christia­nity was by lawes established, the Church became glo­rious in the eyes of all men; the soules of Martyres got long white robes, and seates were set vp, and the Saints Chap. 6. 11. did sit on them, &c, hauing iudgement giuen them. For, both the commemoration of Martyrs was honourable, and the estate of the Church flourishing in peaceable and goodly condition, and glorious account. And albeit in the meane time, Sathan was working by his Lieute­nant the Beast, whom vpon this his restraint from open rage, hee sent forth, then in the first sensible degrees to deceiue by false semblance, and who from this point of time mightily preuailed (though at first by slow & scarse perceptible degrees, as rising out of the earth) in brin­ging Nations to make vp the image of the Beast, which at the end of these thousand yeeres came to the top of Chap. 13. impiety: yet they liued and raigned all the while, who Chap. 14. Sect 8. receiued not his Character. The end then here menti­oned of the Dragons restraint, that hee should not seduce, &c. must not bee taken absolutely (for hee was neuer busier seducing, nor with greater successe, then during these thousand yeeres) but seducing here must be vnder­stood, according as wee see hee worketh vpon his lou­sing againe: when hee falleth to that same kinde of se­duction, from which first hee was bound vp, that is, to seduce Nations to compasse the Tents of Saints, and the be­loued City. Euen to set them againe vpon violent and furious persecution, by sword and fire, as he was a mur­therer from the beginning, and as in that, men most be­wray themselues to bee the children of their father the Diuell. From this rage hee was bound vp, when by the two wings of that great Eagle, the woman escaped to her Ioh. 8. 44. place from the presence of the Dragon: he beeing chained from comming at her, now extolled with wings. And the degrees here set downe, of binding, inclosing, shutting [Page 229] vpon and sealing, shew euidently that the count is to be taken vp from the full and perfect point of his Captiuity. For from that time hee had no louse chain for open rage. In Iulian he was not so much loused, as biting the chain. Who besides his short abode, neuer durst fall directly to murthering of Christians, the persecutions of Constan­tius and Ʋalens were partiall heates vnder profession, e­uen that bloud that was mingled with haile and fire, Chapter 8.

10 Now, as wee haue the point of time of his per­fect fermance, which is the 300. yeere of Christ, or ther­by: so this leadeth vs to the point of his loosing, the 1300. yeere, or thereby, and the conueniency of sto­ry is cleare; for although as by degrees hee was fastned, so by degres hee was loosed againe; yet wee shall find as at the first point, the full degree of his binding; so at this time, him fully loosed. In the Pontificality of Gre­gory the seuenth, he had a long chaine, which yet was further raxed in that of Vrban the second, and his Suc­cessors, kindlers of that tragicall and superstitious warre, for recouery of Ierusalem. But, for the end here spoken of open cruelty against Saints, hee was fully loused in the Pontificality of Boniface the eighth and his succes­sors; from whose times haue beene bloudy persecuti­ons and cruell rage. Then the woman beganne to re­turne from the wildernes, the witnesses to steppe out Chap. 11. of the Temple, the little booke eaten, to giue hearts and eyes, to apply the reede, and so to discerne the Temple from the Court: then the first of these three Angels, Chapter 14. beganne to breake out through the midst of Heauen, and the other two in course followed: so as then they were blessed who died in the Lord, and then was the patience of Saints. The Beast his mouth then be­ing perceiued, and so the semblance of the Lambs horns no more able to beare him out, the Dragon behooued come againe in roome to maintaine his owne throne, & to represse by rage what by hypocrisie could not be kept [Page 230] downe. Then the two witnesses lay slaine in the streetes of the great City, all Nations being seduced to slay them, and reioyce ouer them. Then the Beast which Chap. 11. was carst spotted like a Pard, becommeth of the Dra­gons colour; and the Whore born vp by him, is drunke Chap. 17. with the bloud of Saints: from that time what cruell murther of Christians was vnder the odious names of Waldenses, Albingenses, Fraterculi, Beghardi, &c. And since, what fiers, what bloud sheds, what monstrous com­plots for extirpation of the truth haue beene practised, is too well known.

11 In this rage, though for a time the Dragon de­borded, yet praised bee God, by successe of the Gos­pell, and fire from heauen, hee is in making fast the se­cond time, in an euerlasting chaine. Therefore it is said, that hee should be loused but a short space. For they are faine to relent of their open murthering and burning, & are now in God his iustice getting measure for mea­sure,

12 The time then of these thousand yeeres, is from the first open and sensible steppes of the mystery of ini­quity, working on to the quickning of the Beast (which fell together with this binding vp of the Dragon) to the toppe of that impiety, when it came to the highest de­gree. And this is the onely time in all this prophesie, to Chap. 9. Sect. 5. bee taken definitely; because of Antichrist his whole working (which was in way euen from the Apostolike times, first by hid and insensible, and next by open steppes towards the height, from which height againe as by degrees it arose, so by degrees it must vanish) no precise or exact time could be set downe: but yet, to giue vs sufficient clearenesse, the holy Ghost putteth the time from the first beginning of open working, to the height of impiety: and marketh the two pointes of this time, with most euident notes of the binding of the Dragon, and his lousing againe.

13 In Constantine his time, that too great and open [Page 231] steppes were laide for Antichrist to mount vp to Sathan his throne, is too well knowne. And to what a height the mistery of iniquity had wrought on, in the Pontifica­lity of Boniface the eighth their owne stories giue cleare testimony: recording of him that hee entred like a foxe, raigned as a Lion, and died as a dogge. When, by a counterfeit Oracle hee had got himselfe made Pope, hee would vpon no condition acknowledge the Emperour, except hee did take his title and dignity of him, as to whom properly it belonged. He excommunicated the French King, because hee would not take his Crowne holden of him, and impudently and impiously dischar­ged his Subiects of their allegeance. He blasphemouslie against the honour of Christ his Crosse, instituted the first Iubilie at Rome, and put forth this decree, that the Bi­shoppe of Rome ought to be iudged of none, although he should carry innumerable soules with him to hell.

14 The peruerse mindes of the Romanes here be­wray themselues. For this time of a thousand yeeres, which onely of all the times in this prophesie is to bee taken definitely, they will haue to bee indefinite; and al the rest to be taken both definitelie and properly. And without either example of Scripture, or shew of allusion, casting it roundly by them, they will forsooth haue these thousand yeeres here indefinitely put for all the time from Christ, to Antichrist his raigne: who shall raigne (say they) three yeeres and a halfe before the last iudge­ment. But, if during these thousand yeeres, the speci­all honor and chiefe crown of them who liue and raign in them, be their refusing to worshippe the Beast (whom euen Romans confesse to be Antichrist) of necessity his Kingdome must haue beene in vogue these thousand yeeres. And this againe sheweth plainely, that these times of a 1260. dayes, 42. monethes, and a time, times, & halfe a time, are not properly and definitely put for the iust time of Antichrist his raigne, as the Romans would inforce, seeing these thousand yeeres hee beareth sway: [Page 232] further, if these times were definitely, and yet not pro­perly to be taken, as some of our learned interpreters e­steeme, I see no reason why here the holy Ghost should haue altered his ordinary stile. See Chapters 9. and 11. and 12.

15 Now considering all the course of this prophe­sie, expressing first the state of the Church in the seuen of Asia, next, comprising the whole future euents in se­uen Seales: the seuenth whereof affordeth seuen Trum­pets; and the seuenth of these seuen vials of the last wrath. Seeing also that in all this Booke, but seuen diuers times are recorded. First, that of ten dayes, Chapter 2. 2. that of halfe an houre, Chapter 8. 3. that of fiue monethes, Chapter 9. 4. that of an howre, day, moneth and yeer of the sixth Trumpet, Chapter 9. 5. that of 1260. dayes, 42. monethes, a time, times, and halfe a time, which are but one, Chapter 11. and 12. and 13. 6. that of three dayes and a halfe, Chapter 11; and now this of a 1000. yeeres is the seuenth, in huge proporti­on, exceeding all the former. Considering also, that this time of a 1000. yeeres, is in the course of this Chap­ter, and within short space, sixe times recorded, and thereafter no time mentioned but euermore. Whither in these considerations, if this maner of leading imply­eth any further mystery, I referre it to godly and sober considerations: not daring louse the raines to curiosity in so diuine and hid matter; wherein yet I am perswa­ded, thongh my weakenesse cannot find it out, that no­thing is eyther in matter or manner of handling, which hath not in it a great depth of wisdom.

16 Thus was the dragons first restraint, in a certaine degree of time and measure. Followeth the second, ab­solute and euerlasting. And it is cleared by the fore-going liberty, to which hee is loused. From the first bind­ing. So as all this point is in these two, the dragons second liberty, and the euent thereof.

17 In this his second liberty, is the time when, and his [Page 233] endeauour beeing loosed. The time is, at the expiring of the thousand yeeres whereof wee haue spoken. His endeauour being loosed, is to practise againe, that from which, by his first taking, hee was with-held: that is, to seduce Nations. Which seducing, must bee vnder­stoode to be of that same kind, as heereafter is clearely shewed, in that hee brought them to compasse the tents of Saints and beloued City. For otherwaies, all the time of his restraint from this kind of working, hee by the Lieutenant of his power, seduced in another kind migh­tilie. The greatnesse of this his endeauour, to this end, is cleared: first, by these whom hee seduced: and next, by their action vpon his instigation. In these who are seduced, are these circumstances. 1 Their habita­tion. 2 Their quality. 3 Their number. Their habitation, is the foure quarters of the earth. Where­by is offered to our conception, both, Satan his earnest and diligent practise in this his last puffe; and that, all the enemies ouer the whole earth, of what state and condi­tion soeuer, whom, in this his last fury, hee bringeth foorth, are heere designed. Their quality, is expressed in the names giuen them, of Gog and Magog. To shew them, detestable, for cruell disposition to destroy: that by a huge destruction, they shall be destroyed: and that they are the instruments of Satan his last fury. Their number, is expressed in two notes. One, that they ouer­spred the plaine of the earth: the other, that they were as the sand of the Sea for multitude.

18 Such are they who are seduced. The end, where­to the Dragon leadeth them, is, to compasse the tents of Saints and the beloued City. Euen the vtter destruction (in their intent) of God his true Church, heere on earth, pitching in Tents, as yet in their warfare, and absent from their eternall habitation: but who notwithstanding, are the true Citizens of heauen, be­loued Chap. 12. of God.

19 Thus is the Dragons liberty, and his endeauour [Page 234] thereupon. The euent heereof is double. One, of them, who thus seduced by him, were set on so euill a worke; that fire came from heauen and deuoured them. The other, of him who is their leader; that hee is now taken and commited to euerlasting fire and torment. This his iudgement, is cleared by his fellowship therein: the Beast and false Prophet.

20 This euent is further cleared and declared sure, by setting downe the last degree of their destruction, in the last iudgement, when all enemies being brought vn­der, death shall bee swallowed vp to victory. To shew vs, that this second victory ouer Satan, and restraint of him from this his last rage, shall not bee, but onely for a certaine space, as was that first: or in a speciall respect, as that was; but it shall be absolute and eternall. So as, from the time Christ began this second time, sitting on a white cloude, Chap. 14. 14. to make his iudgements manifest, Cha. 15. 4. And, from the time he began to erect this his great white Throne by the reuiued light of the Gospell: when the time of the dead commeth to bee iudged, Chap 11. The seuenth Trumpet sounding to the finishing of the myste­ry of God, in full accomplishment of all which the Pro­phets foretold, for deliuerance of the Church, and her goodly state in grace: So as, the signe of the sonne of man shall bee seene in heauen: the victory ouer her enemies, shall still hold on, and the enemies still fall, as did Haman before Mordecay, till by all the degrees of destruction, Ester 6. 13. they at last, in the generall iudgement receiue finall sen­tence: when death and the Diuell, who hath dominion thereof, shall be abolished. And, for this purpose onely, it is, that heere, so liuely an hypotyposis, of the last iudge­ment, is set downe. In the person of the iudge: the ma­ner and order of iudging; and the execution: so farre foorth, as for the present purpose was needfull. The per­son of the Iudge is described in his office, administration thereof, and his dreadfull maiesty and power. In office, hee is a Iudge, a royall and a great Iudge, as hauing a [Page 235] Throne and a great Throne. He is also faithfull, true, vp­right, and glorious, and whose iudgements are cleare and manifest; by his white Throne. As he rode before, Chap. 19. on a white horse, and did sit Chapt. 14. on a white cloude. His administration is, in that hee sitteth. His dreadfull maiesty and power, is expressed, in a wonder­full forme of ishing before his presence. Heauen and Earth depart, and so as their place is not found. To shew Isai. 41. 12. a perfit departing: as that which in Scripture, is saide of the wicked, that he perisheth so, as his place is not knowen.

21 The order of iudgement, is in the persons iudged, and manner of processe. The persons, are all the deade great and small: cleared, by enumeration of these who are dead in the Sea, who by any other kind of mortality, or who were in their graues. And herein, clearely is im­plyed the power of the Iudge. For no question can bee of the liuing, when all the dead are forced to giue pre­sence. The manner of processe is set downe, after the forme of well ordered humane iudicatories. In that bookes were opened: euen the records of mens actions: Dan. 7. 10. and another booke, the booke of life. The iudgement of earth, is, of these things which were in the bookes ac­cording to their workes. The forme of speech is to be no­ted, in that it saith not, of things written in the bookes and according to their workes. To shew, that heere, are not two rules of iudging. But, that so men are iudged ac­cording to their works, as yet the iudgement is led and ordered by the bookes. For the ground and cause of the iudgement, is the booke of life: according as in it mens names are written, or are passed by: beeing either giuen to Christ of the Father, or left. Now, whom the Father giueth him, none is able to take out of his hand, but he Iohn 10. 28 Ioh. 6. 39. 44. Rom. 8. 29. raiseth them vp at the last day. And, whom he electeth, them hee predestinateth to bee made conformable to the image of his sonne: whom he predestinateth, he calleth effectually: whom he calleth, he iustifieth, and sanctifieth, [Page 236] heere, by his spirit to bring foorth fruits of righteous­nesse, and so, at length glorifieth. These fruits of faith, confirme vs in the assurance of our election, and that wee are in Christ Iesus: that, which, further strengthneth our peace, as writing it in our owne consciences: which are the one sort of bookes: and whose testimonie must ac­cord with the other booke of life. Now, then in the iudgement, so are workes lookt on, as collation alwaies must be of the bookes, to see if our names be written in the booke of life, as assurance of life and ioyfull peace are writ­ten in our consciences. Otherwaies, in it selfe, all our righ­teousnesse is but as a menstruous clout. But yet, what I­srael will not obtaine seeking to establish their owne righteousnesse, which is by the Law, the election will Rom. 10. 3. & 7. obtaine.

22 Such are the person of the Iudge, and the order and manner of processe. Now, the execution follow­eth. Which, agreeably to the purpose of the holy Ghost, for which, onely mention of the last iudgement is heere made, is all in wrath, against death, hell, and such as are not written in the booke of life: who are adiudged to euerlasting fire, which is the second death. And, this is to shew, as I touched before, that this last victory, ouer the Dragon and his instruments, shall bee full and perfect: holding course, from the first degree of their foile, therein, till death and the graue, which are the last enemies, be subdued. And, this execution of enemies was sufficient to record in this place, where, this matter is not 1. Cor. 15. Ose 13. handled, as though, now at this point of time, and inci­dent case, the last iudgement were to fall out. As many, heereupon, haue imagined, that the ouerthrow of Anti­christ, and these huge Armies of opponents, should bee conioined with Christ his last comming. But, the spirit hath no such meaning. But, handling the victory of the Church ouer her enemies, to shew that it should bee per­fect, he letteth vs see that it shall hold on, till all enemies being subdued to Christ his feet, at last, death be swallowed [Page 237] vp of victorie: and that the Dragons foile should not bee, now, as at the first binding, from which after a space, hee got loose againe: But, it should bee to finall destruction. And, in this sense, the Apostle in the second to the Thess. 2. telleth that Antichrist shall bee abolished with the brightnesse of the Lord his comming. Not, as though he shall raigne till then: but that he shall be so consumed heere with the power of the word of truth, as, without re­couering strength, he shall be destroied for euer: the full and perfect point whereof, is in the Lord his last com­ming, and finall sentence against him. Therefore Cha. 17 the Beast is said to goe to destruction. In the vsuall man­ner of Scripture, when God will confirme his Saints a­gainst dangers, and in hope of deliuerance, for their full setling, he leadeth them to the consideration of that finall deliuerance, whereto euer our hearts should bend them­selues. and in like manner, in denouncing destruction to the enemies (in the measure whereof, as it falleth out here, we neuer are satisfied) he leadeth vs to their last and finall sentence. Thus the Lord calleth the Prophet, and other Dan. 12. faithfull, in that promised deliuerance from the tyranny of Antiochus Epiphanes, to the consolation of the resur­rection. Acts 24. 15. & 26. 8. Heb. 11. 35. So, Christ, in his sermons, often. Paul for all Christianity, pleadeth the resurrection. The Martyres suffered constantly, vnder the Lawe, looking for a better resurrection. The Scripture teacheth vs, that, that day shall come as a thiefe, vpon a peaceable and secure world, marrying and taking in marriage, &c. Which vndoubted­lie, 1. Thes. 5. 2. Matth. 24. will be, when, vpon destruction of all troublers, the Church enioying quiet state, shall fall in the sleepe of secu­rity. For, if the last iudgement and comming of Christ to it, had so notable markes, as the foile of Antichrist, taking of the Dragon, and so great tumults, warres, and com­motions, with the hauocke of so huge Armies besiedging the Church, how could either that day comes as a thiese on a peaceable world; or the Church, in such cruell inuasion, be at ease, and sleeping? This errour, hath made the sub­sequent [Page 238] matter to be of most part mistaken: as if therein, the state of the triumphant Church in heuens, were set foorth, as it shall be after the last day.

23 A learned man lately commenting, and with high and iust commendation, vpon this booke, perceiuing well, that the subsequent condition of the Church must be vnderstood of her state heere in grace: and, so being, not seeing how this place could bee taken of the last iudge­ment, turneth it to an allegory of the conuersion of the Iewes, by allusion to the last iudgement: their conuersi­on to the faith (in respect of their present and long bee­gunne desperate estate, both temporall and spirituall) be­ing as it were a rising from the dead. According as, by the Prophets, in regard of the full point thereof, it is cal­led: and by the Apostle a life from death. But, besides that where a plaine sense in proprietie is conuenient, farre sought allegories are not meete, albeit for the wonderful­nesse and inexpected falling out thereof, the Iewes resti­tution be, of the Prophets, called a rising from their graues: yet, that thus, the whole description, so cleerely in all the circumstances, of the last iudgement, can be drawne there­to, I see no reason: specially, where, agreeably to the manner of the holy Ghost, the descripton of the generall iudgement may bee taken properly and conueniently for the purpose in hand: and no necessity, for this, to inter­pret the subsequent Chapters, of any state of the Church, in time, thereafter. Which doubt, will nothing trouble the iudicious Reader, considering the manner of the Prophe­ticall descriptions, much different from common histo­ricall narrations: in that they, by Hypotyposeis, represent to the view, as present, those things they prophesie. Fur­ther, to say in a resurrection, whereby men rise from ig­norance and in duration, to the knowledge of God and im­bracing of the faith, that they rise to eternall destruction, it is vtterly absurd. And, heere we see that all the execu­tion is of enemies in torment and euerlasting fire. The spirit euen, heereby as it were, pointing to vs his purpose, [Page 239] of this narration in this place. And this argument, [...]uin­ceth that place, Daniel [...]. to bee of the last resurrection. For, none rise the first resurrection, to euerlasting shame: but all are blessed. As for the word, there put, of Many, as if therein, an argument were implied, of some other re­surrection, then the generall, wherein All rise, it helpeth nothing that opinion: as being put but in common, and [...], repeated according, to the subsequent parti­ [...]ition, of Many to glorie, Many to shame. And if thereon ought might be builded, with als good reason, heere the generall iudgement must bee vnderstood, where All the dead small and great doe rise, &c. That the many and goodly Prophesies of the restoring of Israel, haue not as yet their full accomplishment, till by faith they be grafted in againe, whence they were cut out, through vnbeliefe, it were either great ignorance, or perhaps blasphemy to denie: seeing the Apostle to that purpose, citeth Prophe­sies, which, therfore, but in that case, cannot be fulfilled. Rom. 11. Againe, that it seemeth necessarie, so great a point not to bee ommitted in this Reuelation, I hartilie yeeld: but that therefore, this place should, from a proper and well consisting sense, be drawne thereto, I see no necessitie. For, that matter was, not obscurely, in the sixth Viall signified: and, more plainlie, in the Church her song, Chapter 19. and, if more be requisite, who may not be satisfied (as such mysteries are heere deliuered) with that, which in the next Chapter is said of the new Ierusalem; hauing, vpon this full ouerthrow of her focs, her ports cast open to­wards all the quarters of the earth; and on them writ­ten the names of the twelue Tribes of Israel, to whom then they are made patent, that all Israel may bee saued?

24 A Throne, Daniel 7. is erected, and one sitteth, for iudging and destroying the Beasts there mentioned, enemies and troublers of the Church then. And Daniel 12. the faithfull for conception of a perfect deliuerance, and full ouerthrow of their aduersaries, are called to the [Page 240] meditation of the last and full degree thereof, in the gene­rall resurrection. To that, heere is the allusion: euen as, in the description of the enemies heere, the allusion was to these. To shew, not onely the like and full ouerthrow, of the troubles now of the Christian Church, holding on to finall accomplishment in Christ his last comming, as the other were abolished at his first: but also, that the first, euen in the promise of God his dispensation, were types, of the latter. The not aduerting whereof, hath made ma­ny to misconceiue the minde of the holy Ghost in the Pro­phets. While some, in accommodation of the promi­ses and denunciations, so rest in the first state and time, as they looke not how, therein, God looked further: and others, so interpret them of the last state and time, as, against the minde of the spirit, they apply them not, first and properly, to the state then: Whereof, first, and for speciall consolation against the euils then, they are mea­ned: albeit they had also typically a further signification: as the wise and frequent allusion in this Prophesie, proo­ueth, and accommodation through all the new Testa­ment, no lesse clearely.

25 This great white throne (shadowed by that of Solomon) albeit then, in full and finall degree, it shall be erected, when our Lord returneth in the cloudes of hea­uen: yet, in some degree, it is erected, here in the cleare, and euident preuailing light and power of the Gospell. So as, euen heere after a sort, heauen and earth depart, that is, the whole state of the world is changed: as, vpon pouring out of the seuenth Viall, was denounced: and, as for the like euent, though not in so full measure, was spoken of▪ at the opening of the sixth scale. For, euen heere, we shall haue new heauens and a new earth, that is, a new state of things, by the enemies vtter fall, and good­ly, gracefull, and peaceable estate of the Church thereup­on: when there shall be no more Sea: as, by Isay is Pro­phesied often, and magnifikly in the subsequent Chapters Isai. 42. 9. & 43. 18. & 65. 15. & 66. 22. is declared. Thus the state vnder the Gospell, in collati­on [Page 241] to the former, is called of the Apostle, a new worlde, and so the condition of the Christian Church (vpon de­struction of Whore, Beast and Dragon, and strange alte­ration of all the states in the earth) enioying peace, shal bee yet in respect of her state before, a new world. The full and perfect degree whereof shall then bee, when vp­on the Lord his last comming, the heauen shall depart with a noise, and the elements shal melt with heat: what time, wee shall get new heauens and a new earth, wher­in 2 Pet. 3. righteousnesse no more soiourneth as in Tents, but stably dwelleth for euer as in a mountaine.

26 So farre then is this discription of the last iudge­ment to bee properly vnderstood, as yet wee must not imagine it to bee here set downe, either for the point of time when it shall fall out, for that it shall haue this coincident case of the ouerthrow of Gog and Magog: but onely for the cause aboue explaned. Neither is there in all this Prophesie, or (as I thinke) any where in scrip­ture, any ground, whereon to gather determinately, the yeere or age of that day: whereof to inquire after the Lord his own answere, it is in my iudgement excuselesse temerity: and to determine ought, is high presumption. That some, otherwaies godly and learned men, excuse their scanning hereat, by that, Christ, foreclosing al Crea­tures from the knowledge of the day and houre, leaueth so, place to search the yeere or age: besides that (in such cleare euidence of the ordinary frame of Scripture speech) this shift is both childish and ridiculous in my opinion, it is also too bold and grosse dallying with the Lord his words.

27 Now yet for bringing minds to acquiesce in this our interpretation, the Nations seduced, their notes, iudgement and names are more to be cleared. The allu­sion is partly to Sodome, wherein all young and old from al quarters compassed Lot his house. And Sodome was a Ci­ty Gen. 19. of the plaine, and they were deuoured by fire from heauen. It is also to the 7. of Iudges, where the Midia­nites [Page 222] [...] [Page 223] [...] [Page 222] like Grashoppers in multitude, and whose Camels were as the sand of the sea in number, pitched against Israel in the plaine: and were destroyed by three hundreth, but holding forth burning Lampes, and blowing Trumpets: (for the yoake of their burthen, and the staffe of their Isai 9 4. shoulder, and the rod of their oppressor are now to be bro­ken, as in the day of Midian) an exceeding fitte type of this foile, which must be by fire from heauen: but such as then shineth, when wee learne to breake the earthy pi [...]cher that hideth it, and to blow the Trumpet of God his word loudlie. This fire came out of the mouthes of the two witnesses: This is the breath of the Lord his Isai 30. 2 Thes. 2. Ier. 23. 29. Chap. 14. 18 & 15. 7. Mal. 14. 1. mouth. The word of God in the mouthes of his ser­uants, is fire, and the wicked are stubble before it. But the allusion here chiefly, both in the names and manner of iudgement, is to Ezechiel 38. and 39. where diuers learned men thinke one and the same matter to be hand­led, accommodating both that and this place to the Turkes, as whose destruction both there and here in their iudgement is meaned: and accordingly with A­benezra interprete the little horne, Dan. 11. mistaking (as I thinke) these places, and here, yet going further a­side, in thinking there and here, one and the same mat­ter properly to bee deliuered. Whereto the names of Gog and Magog, giue no more reason of proper inter­pretation then could before the name of Babylon, and the whole frame and leading of this Prophesie, by con­tinuall allusion to the old Testament might haue taught another sense to be sought for: and that here Gog and Magog are to be taken Spiritually, as before Sodome and Egypt.

28 By Gog and Magog in Ezeehiel, the Kings of Sy­ria cruell oppressors of the Church of Israel are meaned: as by the little horne in Daniel, Antiochus Epiphanes the worst of all. Wherof see Tremellius and Iunius vpon these places, Iunius vpon this, and the learned Commentarie of Hugh Broughton vpon Daniel. That the attempt of [Page 223] Gog and Magog, and their iudgement, thereupon is said to be in the latter yeeres: it will not trouble the resolu­tion Dan. 8. of any, who seeth the rage of the Goates foure hornes (of the Prophet plainely interpreted, and of all men confessed to be that of Alexander his successors, & namely, of the succressing little horn Antiochus Epipha­nes) called the last wrath. Both Ezechiel and Daniel, so speaking not absolutely, but respectiue of the last cruell troublers of the Church of Israel, before the first com­ming of Messias, and accordingly of their destruction. Wherein, if much more appeare to bee spoken, then in the measure of God his iudgement against them can bee seen fulfilled: we haue to consider, not only the Hyper­bolike stile of the Prophets in such cases, but as I haue already touched, that these Prophesies besides the first & proper accommodation, had a further but a typicall re­lation. And truly, it were strange to imagine how the Turke his Kingdome standing, the Israelites shall so recouer their owne land, as they dwelling therein se­curely, and without feare, hee should plot to inuade Ezech. 38. 11. them. That here the names of Gog and Magog should bee meaned, or at least restrained to the Turkes, is very improbable: seeing the two witnesses slaine at this lou­sing of the dragon, lie dead in the street of the great City, Chap. 11. and all Nations reioyce ou [...]r them: seeing the Whore is drunke with the bloud of Saints, and in her is found Chap. 17. & 18 Chap. 13. all the bloud shed on the earth: seeing it is the Beast that maketh warre with the Saintes, and ouercommeth them: and therupon, whereas he was first like a Pard, in course of time, when the dragon is loosed, becommeth of his colour. Seeing also that out of the mouth of Chap. 17. Chap. 16. the dragon, Beast, and false Prophet, came these frogs, instruments of this seduction: and seeing they are de­scribed to be false Prophets, working miracles, and au­thorised thereto by the Beast and false Prophet: thus e­uidently designed to bee the Popish Clergy, and by ex­perience, chiefly the Iesuites. Lastly, seeing here by [Page 244] Gog and Magog clearely are designed all the instruments of the dragon his last fury, from the foure quarters of the earth, the Turkes particularly cannot bee meaned. Like as herein is an euident Argument, why here Gog and Magog are not properly to bee vnderstood, as in Eze­chiel, who bringeth them specially from the North. It is true, that at this point of time, when the dragon is lou­sed, the Turke his greatnesse beganne without resistance to vndoe all: God his iustice, in them lousing the foure Angels from Euphrates. But these Angels so loused for punishment of false Christians, their idolatry, witch­craft, murther, &c. more then direct enemies of the true Church, are not to bee esteemed one with the dragon here loused. Who, as at his first misgiuing against the woman and her first seed, hee stirred vp the Beast of his authority to deceiue, first, like Balaam, and a fraudulent Pard: so here againe, being loused for maintaining the credite of his Vicar (whom the semblance of the Lambe his hornes, false miracles, occupying of the holy City & Court of the Temple, and his fitting as God in the Tem­ple of God, could no longer beare out: the rod now being applyed to measure, and his mouth found out whose it is) by the Beast, he maketh warre with the Saint [...] and ouercommeth them. Falling to open and cruel mur­ther: the Dragon, Beast and false Prophet, all iointly bending their whole endeauours to seduce the Kings of the earth, enemies of all sorts, to compasse the tentes of Saints, and beloued City. The City and Court of the Temple, trod vnder foot, and occupied of the Beast, al­beit called holy, for that the Temple was within them, Chap. 11. yet were cast out. Here the Tents of Saints, and beloued City are besieged. The foure Angels from Euphrates were instruments of God his wrath against the world, and for the sinnes specified, Chapter 9. 20. 21. from which the sealed ones were free. Here the endeauour of Gog and Magog is directly against the Saints. Gog and Magog then are the instruments whatsomeuer of Sathan [Page 245] his last fury against the Church, whom for vpholding of Antichrist, or at least, for keeping downe the full pre­uailing light o [...] the Gospell, and gracefull state of the true Church, he stirreth vppe, of what Nation soeuer, Turks or others.

29 The whole course of this Prophesie framed to the dispensation in the old Testament, and condition of the Church then, openeth clearely the reason of the allusi­on. This is certaine, that in the condition of the Church of Israel, as I haue said, wee are not onely to looke vpon things in propriety, but also to consider them as stampes of things to come. Hereof it is, that as all the deliue­rances promised from their enemies, and afflictions then had a further respect (as the measure of their present de­liuerances, nothing answerable to the high promises; easily brought the godly to consider, and waite for bet­ter) so also were their troubles and troublers, types of other and more dangerous enemies, and the destructions denounced against them (which in the first properly ta­ken, were not seene fulfilled in the degree threatned) raised the hearts of the faithfull to waite in the end for a more absolute victory and constant peace. The first great affliction of Israel was in Egypt by Pharao, that great dragon, as Chapter 12. Itouched. The next great af­fliction and captiuy was by Babel, and these Beastes in Daniel. Now after the peoples deliuery from Babel, City and Temple being reedified: the last cruell oppres­sing enemy, and stayer of true worshippe before Christ his comming in the flesh, was Gog, and of Gog specially Antiochus Epiphanes: as Daniel, Ezechiel, and bookes of Machabees shew clearely. For the Romans were not long before Christ, but drawne in as sequestres by the Iewes owne partialities (whereto pride brought them after they had beene helped by a little helpe) and albeit the stronger, yet so farre suffered and maintained the liberty Da [...]. 11. 34. both of state and religion, as at Christ his birth Herod was [Page 226] a mighty King, and the state and religion for freedome from any forraine oppression, flourishing. Hence it is, that as for expressing the first troubles and troubler of the Christian Church, and her deliuery there from, allu­sion is to Egypt, &c. And for expressing the next huge e­uill of Antichrist, the allusion is to Babel, and that in a Beast carrying a note of all the foure in Daniel: so here to expresse the last enemies, who after her comming out of Babel and Sion reedified, shall be instruments of Sa­than his last puft, the holy Ghost alludeth to Gog and Magog. For whose destruction, as a great white throne was set vp, that at the first comming of Christ; the saints Dan. 7. might get the Kingdome: so here, to shew that these last Ministers of Sathan his rage shall fall still to finall de­struction in the Lord his last comming, a great white throne is erected. And as vpon the full ouerthrow of Gog and Magog, Ezech. 38. and 39. Thereafter the state of City and Temple are set down, most goodly: so by allusion thereto, here vpon the vtter foile ofher e­nemies, the new Ierusalem is magnifickly described. That of Ezechiel is of the state of the Church of Christ vnder the Gospell, generally in relation to the Church before Christ, and vnder the law. This here in the sub­sequent Chapters, is of the Church specially, now vi­ctorious ouer these enemies, and gracefull through the conuersion of the Iewes and Easterne Kingdomes to the faith: enioying plenty of light and peace, in relation to the Christian, Church, before in her wrestlings and sufferings by these enemies, now ouerthrowne.

30 By the course of this Prophesie it would appeare, that first the Whore shall bee destroyed, next, that the Kingdome in the head thereof the false Prophet shall be done away, and that thereafter, Sathan for his last en­deauour stirring vp Nations against the Church, shall bee in these his instruments, so absolutely foiled, as the Church from thence shall enioy quiet state. For whi­ther [Page] things shall thus fall out in course: or if thus, by parte, the ouerthrow of all the enemies be set downe, to shew a perfect victory, I dare not determine. And if (as possibly, and very probably it may fall) after the burning and sacke of the City of Rome by Christian Princes; and next afte [...] [...]he ruine of the Kingdome, and head thereof, the false Prophet: that the Dragon by some residue of the Frogges, shall stirre vp nations, and perhaps, of them the Turkes; (that so God may destroy all them who haue destroyed the Church) yet wee see cleerely what shall be the euent. For both the inward enemy and traitor, the beast shall be destroied: and all outward enemies, who by Satan his instigation (now madly furious, that his time is so short) shall rise against Sinn, shall finde it a cup of poison. The Turk hitherto hath been God his scourge against the world, and false Christianity: and therefore hath preuailed, But if hee rise against the true Church, fire from heauen shall deuoure him. Yet that heere spe­cially the Turkes are meaned, I see no reason. And as I can take vp the drift of the Holy Ghost in this Prophesie, it would rather appeare, and my heart inclineth so to thinke by the fall of the Beast, and conuersion of Iewes thereupon to the faith, that the Turkes and other states of the East shall bee brought to embrace the Gos­pel; albeit, perhaps, first taught thereto by some noble foile. For no question but as the euent of the seuenth Viall maketh cleere, the whole esta [...]e of the earth shall suffer such alteration, as was not since men first inhabited the same.

31 Now for the different measure of iudgement vp­on the Army, and vpon their Captain [...] the Dragon: whose iudgement is according to that of the Beast, and false Prophet, besides the reasons aboue touched vpon the end of the 19. Chapter; wee must further consider, that the Dragon is such an enemy as no foile of him can secure vs, till he be sealed vp in euerlasting torment. And [Page 248] for the Beast and false Prophet, signifying a Kingdome, and order of succeeding heads ouer it, and not designing any one particular person, as the head of impiety: a perfect and vnrecouerable destruction of them both, both in God his iustice, and for the Churches full security, was requisite.