A KEY OF KNOWLEDGE FOR THE OPENING OF THE SECRET MYSTERIES OF ST JOHN'S MYSTICAL REVELATION. By Ric. Bernard, preacher of God's word, at Batcombe, in Somersetshire.  
The Contents are in the next page before the book.  Blessed is he that readeth, & they that hear the words of this prophecy. Revelatinon. 1. 3. 
AT LONDON Imprinted by Felix Kyngston. 1617.   


Academiae 〈◊〉 〈◊〉    

REVERENDISSIMO IN CHRISTO PATRI, AC DOmino, ARTHURO, providentiâ divinâ, Bath. & Wellensi Episcopo, omnimo dè in Domino debit a● reverentiam.  
QVamvis (Praesul ornatissime) ab hac Sede, ad Episcopatum Wintoniensem, nupera mei Domini jacobi translatio, nonnullam moeroris causam adferre, non immeritò videri possit; (nam, dum in Academiâ Cantabrigiensi, bonis literis operam darem, paupertatem meam ille sublevavit; ex quo autem, relictâ Academiâ, in publicum prodirem, humanissimè semper habitum, consilio, atque auxilio juvit, & cohonestavit; pro suâ demum singulari in me benevolentiâ, ex natali solo evocatum, haud vanâ spe detinuit, donec, numinis divini suasu, vir ille venerabilis, Phil. Bissi●s, sacrae Theologiae Doctor, & Pastor vigilantissimus, quem hîc etiam non possum non honoris gratiâ nominare, Beneficii sui, cujus advocationem esset nactus, successorem me diceret, scriberétque) tamen, ne rem meam pluris quàm Ecclesiam Dei;▪ ne commodum privatum, quàm illustris illius viri (cui ita meipsum, meáque omnia debeo) dignitatem & honorem, facere videar; tûm hanc novam illi honoris accessionem, tûm etiam hunc Successorem impense gratulor. Dicant mihi fratres mei, assumpsisse jehovam Dominum meum à me: at verò ego illum non relinquam, sed omni, quo possum, obsequij, observantiae, gratitudinis genere prosequar, & obnixè (ut antehac solitus fui) apud Deum optimum maximum precibus meis contendam, ut ad hoc dignitatis in Ecclesiâ & Republicâ fastigium, divinae benignitatis & gratiae cumulus par, nunquam deficiat. Abîit ille vir, multis nominibus mihi honoratissimus, quò deus voluit, & serenissimi Regis nostri gratia illum avocavit: Verùm (ut fertur) uno avulso non deficit alter.  
Aureus, quandoquidem ad sedem hanc Episcopalem Majestas Regia, tûm singulari gratiâ, tûm summo judicio, dominationem tuam evexerit. Ad cujus publicam ubique & solennem famam, quum viri cujusdam eruditi, & amici mihi fidelissimi, etiam literae, de tuis virtutibus, accederent, in quibus ille hoc elegio uteretur; nisi me spes mea, &, ad minus, septem supra viginti. annorum experientia fefellerit, vitae morúmque integritatem, tim●rem Dei, hospitalitatem, & charitatem in fratres, unà cum Arthuro ad nos appellere, & nobiscum commorari experiemur: equidem non potui non vehementer gaudere, & pro hoc maximo dei in nos collato beneficio, etiam ipse mihi, & hujus vestrae Dioecese▪ s fratribus meis, & symmyst●s gratulari. Quid enim faelicius evenire, quidve magis optari potest Ecclesiae dei viventis, quàm Episcopus vigilantissimus, quàm Rector prudentissimus? Hic exemplari pietate, dei servos, tûm in officio retinebit, tûm confirmabit. Hic Evangelium ipse annunciando, emissos in Vineam Domini operarios, sudantésque, pondus aestúmque diei portantes, corroborabit. Hic, vigil ipse, somnolentos; sedulus ipse impigérque, torpentes & negligentes excitabit. Hic, ut malè feriatos homines, & vitae perditae, coercebit, & in ordinem coget: ita aberrantes Christi oviculas, tenerrimâ misericordiâ, in viam veritatis revocabit. Hic, cui Grex Domini commissus est, ipsum se praestabit exemplar & typum Gregi; inculpatum, non sibi pertinaciter placentem, non iracundum, non vinosum, non percussorem, non turpem quaestum facientem: sed hospitalem, bonorum amantem, temperantem, justum, pium, continentem, tenacem fidelis sermonis, potentémque doctrinâ sanâ exhortari, & contradicentes convincere. Ad hanc autem imaginem Evangelicam, ad hoc Apostolicum exemplar veri & germani Episcopi, Te forè conformem, non familiarium aliqui, aut Oxonienses solùm omnes tui, sed aliorum ubique vox certissima, immò & tuijpsius dicta, facta, totúsque vitae tuae tenor, de dominatione tuâ spondent ac pollicentur. Et talem profectò Episcopum Ecclesiae Dei apud nos status videtur magnoperè flagitare, qui t●m mores nostros instituat, restituátque; tûm lupos à Christi ovibus arceat, ut nec Brounistarum schismate pax Ecclesiae perturbetur, & ut Antichristianorum haeresis (quae vires assumere, & cristas erigere, vulgò passim creditur) juguletur. Quid dicam ego nunc de Papicolis, dominationi tuae? quorum insolentiam, atque improbitatem, sat scio tibi notiorem esse, quàm ut indigeat narratione meâ; quin etiam de remediis huic malo adhibendis, jam antè apud te deliberatum ac statutum esse, quàm misellus ego causas tam pestiferi grassantisque morbi fortè satis possum concipere. Tamen ex johannis Apocalypsi, prophetiâ quidem illâ nobilissimâ, & ad unguem ediscendâ, clariùs mihi videor quàm dudum, certiúsque didicisse, quid de totâ nunc-Romanâ, seu Papanâ Ecclesiâ debeam judicare. Non enim illic leues aliquas opiniones, aut probabiles de illo perditionis filio conjecturas, sed grandes mihi certásque videor apodeixeis intueri, quibus Papam, Synagogae illius atque Apostaseos Caput, ipsissimum esse Antichristum; pseudocatholicam Romanam Ecclesiam, Babylonem esse, illam purpuream meretricem; Spiritus illos, ranis similes, ex ore Draconis, Bestiae, & pseudoprophetae prodeuntes, immundos esse istos jesuitas, liquidò demonstretur. De hisce autem jesuitis, Satanae, regnique Pontificii Primipilis, quid attinet dicere, quantâ cum animarum strage feroces, spretis Regni legibus, obambulent, quâ humanitatis pietatisque leruâ, quibus lenociniis illecebrisque meretriciis, quali arte, quoto fascinationum genere, Babylonem illam suam restaurare studeant? Nostrum ergo est, fateor, conjunctis operum viribus, eor● machinationes amoliri: & quando ad perdendas Christi oves, velut lupi rapaces, audacter illi atque animosè discurrunt, ad earum animarum vindicias, quas pretioso suo sanguine Dei filius redêmit, strenuè ac fortiter, tanquam fidos pastores, oportet nos unanimiter convolare. Verùm, quid nostra, si ita dicam, pastorculorum vox fuerit illis, praeter inane, & ad momentum, futile terriculamentum? Quid profuerimus nos homunciones, quos isti papani contemptui habent, etsi quod & loci nostri, ac ordinis, illud, quantâ possumus, fide ac diligentiâ, faciamus, tûm voce, tûm stylo evangelizantes, nisi Antistitum nostrorum zelus, veluti summorum pastorum ardor, unà adcurrat? Bonorum certè omnium tûm oculi, tûm animi in tuam dominationem sunt conversi, & ad certam spem foelicissimae tuae administrationis eriguntur. Nam te inprimis facturum quod tui sit officii, nobis non solùm confirmant, sed etiam persuadent, & ille anteactae summâ cum laud vitae tuae decursus, & hic novus dignitatis in domo dei cumulus: quorum alter, pro amore tuo in Deum, in Ecclesiam, in omnem pietatem, magnopere te velle & cupere salvum gregem domini; alter pro eodem plurimum nunc te posse, pollicetur. Quamobrem, ut testatum faciam, tûm bonorum commune omnium gaudium, tûm privatum & meum; hasce, quales quantásque, in Apocalypsin lucubrationes meas dominationi tuae affero, offeróque, tibi ausus inscribere, & sub tui nominis auspiciis in lucem dare. Quin & in tantâ Commentariorum, tûm mole, tûm numero, & ●uando hodiern● scribendi cacoëthes tantopere infamàtur, & verò quum quod maximé videtur velle Spiritus sanctus in hac Revelatione, idipsum quidam non indocti homines aliter longè atque ego interpretentur: necessarium mihi omnino videbatur, tûm meipsum, tûm quicquid hoc opere praestiterim, in hoc tantum patrocinium recipere. Errare possum (& quis non, & semel, & iterum in hac mystic● Apocalypsi erraverit?) tamen haereticus esse nolo. Nullo enim ambitionis aestro percitus sum, ut scribendo privatas spargam opiniones, easdémque erroneas, pro veris pertinaciter defendam, nam abs quovis mihi errore monstrato palinodian canere statim non gravabor: sed dei & invictae veritatis promulgandae zelo, uti arbitror, accensus, in gazophylacium domini hunc meum quadrantem, eundémque sub tuis (domine) auspiciis immisi. Et profectò, cui potiùs ego labores meos inscribam dedicémque, quàm privatus, publico; parochus, Dioecesano; pastor pusilli gregis, tûm gregum nostrorum, tûm ipsorum pastorum Episcopo, cui non otii modò nostri, sed & negotii & studiorum ratio reddenda sit? Itaque, ut non ingratum sit apud te officium hoc meum, & verò etiam liceat praetensa nominis tui dignitate homines Christianos ad harum Commentationum mearum lectionem allicere, utrumque quâ decet reverentiâ, peto obsecróque: Deúmque Patrem domini nostri, obnixè oro, ut quae in pectore tuo dona jam olim infudit atque inspiravit, eadem insuper de die in diem adaugeat, & in hac nouâ, quam concrederit, provincià, spiritu sapientiae, intelligentiae, consilii, fortitudinis, scientiae, pietatis, dominationi tuae semper adesse velit.  
Summâ observantiâ, domination● tuae obsequentissimus, Ric. Bernardus. Batcombiâ, Martij die 14.   

TO THE RIGHT REVEREND, THE JUDGES of the common Laws of this Realm, and to the four worthy Societies of the Inns of Court, the learned Lawyers and Students of the same.  
AS I highly esteem of my mother the Church of England, which at this day is renowned in the Christian world, howsoever many with an envious eye look upon her prosperity; and for the evil will they bear to her welfare, utter many unsavoury things against her: so I also bless God for the happy Policy of the Civil state, wisely established, and most successfully maintained, in peace and justice, beyond all comparison of other kingdoms. The praise whereof, (next unto God, and true religion) is to be ascribed to the most just and wholesome laws of this Nation; by 
Leg. sanct. Edw. cap. 19  which very tenderly and watchfully, the prerogative Royal is preserved, the Supremacy is given to Sovereign authority, and the Bishop of Rome quite shutout, 
Edw. 1. 19 E. 3. tit.  for having any thing to do with the regality of the Crown, or within the dominions of our Lord and King; 
K. Rich. 2. An. 16. ca 5.  as his Majesty himself fully hath showed, in the Premonition to all Christian monarchs, free Princes, and States. Albeit that jupiter of Olympus, and ravening Wolf, (as once Boner, that bloody butcher 
Preface before Gard. b. de vera obed. Rom. 13. 1.  of God's Saints, called him) challengeth Saint Paul's sword, but altogether contrary to Saint Paul's doctrine, to shake off all obedience to the higher powers, and also by the same, to be as God above all that is called God, 
The second part of the Catho. Apol.  and so to claim the right to depose Kings, and to dispose of kingdoms, (which the Pope's laws maintain, and challenge most wickedly, upon these words, pasce 
C. praecipuè XI. q. 3. Can. alius. 15. q. 6. Clem. vnic. de jureius.  oves meas), having claves regni coelorum, to usurp authority, and enterprise against all the Kings in the world; which made that proud beast, Alexander the third, set his feet upon the neck of the Emperor Frederick Barbarosse, saying, tu es Petrus, etc. 
C. venerabilem ext. de elect.  adding withal, ecce constitui te super Gentes & regna, the saying of God to jeremy; and that of the Psalmist, Super aspidem & basiliscum ambulabis, & conculcabis leonem & draconem. In this pride, Pope Celestine the fourth, crowned the Emperor, Henry the sixth, with his foot; Gregory the seventh, made Henry the fourth, with the Empress, and their son, to stand waiting long at the gates of the Pope's palace, to speak with him; and Adrian will have the Emperor Frederick the first, to hold his stirrup. O damnable pride, to be abhorred of God and men! But yet this is not all the ill fruit of this Antichristian usurped power, but also treasons, open rebellions, and bloody wars, making thereby these parts of Christendom a very butcher's shambleses of Christian men; and yet must 
Read Acts and Mon. pag. 719. A sum of the Pope's laws for this.  his flatterers still stand for the same. So as Bellarmine, and his Ghost dare boldly affirm, that this supremacy of the Pope is one of the chiefest points of their faith, and 
Bel. epist. ad Archipresb. apud Matth. Tort.  of the very foundation of the Catholic religion. Mark here then, you my Lords the judges, and you the learned in our Laws, how unsafe that religion is for Kings, whose foundation is for the Pope's authority to throw them out of their Thrones; how dangerous jesuits, Priests, and all other Papists be to our State, which be acquainted with the foundation and principles of that their hellish profession. For they cannot possibly be good subjects, entertaining such a religion, builded upon such a foundation. And hence may it appear, that it is no marvel, why Papists are such enemies to the common laws of England; by which the lawful authority of Kings is maintained, the Pope's pride and usurped power flatly trodden under foot; such traitors as Campion, Sherwin, and others, have been indicted, arraigned, tried, adjudged, and executed; and so the very foundation of that Antichristian heresy by our common Law utterly razed, the Supremacy of our Sovereign maintained, and subjects heaped in due obedience, to the great tranquillity and happy peace of our present State, and welfare of the Commonwealth.  
Neither are these Laws for civil policy, for Prince and people only, as they be in a body politic, but also for the singular benefit of the Church of God; the rights and liberties whereof the common Law maintaineth inviolably: being (as one defineth the same) sanctio sancta, 
judge Fortiscue. Lib. 2. de natura deorum.  iubens honesta, inhibens contraria: the same in effect which Cicero saith; Lex est recti praeceptio, pravi est depulsio. And indeed, when the Pope, with his pretended keys of Peter, ut contrary to Saint 
1. Pet. 5. 3.  Peter's precept, would lord it over God's heritage, in his cursed laws and decrees, in his uncharitable usurpations, and intolerable exactions, in his provisions upon the collating of benefices in his legative jurisdictions, in his most unjust excommunications, and in forcing such a continual posting to Rome, and a thousand such intolerable burdens, and Egyptian bondages; what stayed the current of this stream? what dried up this corrupt fountain, and filled up this devouring gulf, and whirlpool, that no more men might perish, in passing any longer too and fro, but the course of the common law of England? The Clergy was in great thraldom, and by the Pope's laws so bound and fettered, as slaves in the Turks galleys, that they durst not so much as mutter a word against his usurpations, encroachments, and most merciless cruelties; so as his power was only opposed, and his proceed hindered by our own laws, as may be seen in the book entitled, de iure Regis Ecclesiastico, set out by that most learned and judicious in the laws of England, Sir Edward Coke, Knight.  
As therefore, I understanding hereby, the excellency of these our laws, and how forcible they have ever been against Antichristian tyranny, not only to shake off that heavy yoke of cruel bondage, both from off the Church, and commonwealth; but also still to maintain the absolute power of Sovereign authority, and the laudable customs and liberties of our Church, against all unjust innovations, and usurpations: I could not (next after the highest honour to God's law, to his Church, and to some such worthy of honour, as be in the chiefest places of authority therein), but do this duty of honour unto you, my Lords the judges, and the worthy Societies, conversant in, and about such laws, as (next to the law of Almighty God) are most Christian and just, and most profitable for our Church, (her privileges ever preserved entire), and for this our most happy and flourishing Commonwealth: if, if (I say) the equity of the laws themselves (which the Lord move you ever to observe with upright minds, that howsoever some grow desperate, and bloodily disposed, yet your consciences may ever pled for you) be truly kept, and the proper and right end of them, without by-respects, only aimed at.  
But here, it may be, it will be said, as some unadvised perhaps have already said, that this book of the Revelation little concerneth you, and therefore that this my labour will not be so acceptable to you, as I wish it might be, and indeed as I desire to have it. Surely, except I mistake, (and, we think, I should not loose my aim so much, when I know of you, both religious and very virtuously given), I writ to the servants of our heavenly Saviour, as well as of our earthly Sovereign; and to such as do as well study the laws of God, (else far be their counsel from me, and all men of peace), as the laws of man: and if so, how can this book but concern you, 
Chap. 1. 1.  being sent to be showed to the servants of God? whose you are, and whom it shall very greatly profit, to understand, what the Lord hath herein revealed to his Church. For you (Right reverend, the judges) do see the due execution of justice, upon the enemies of our God and King: and you, the rest of those worthy societies, learned in our laws, study cases, pled causes, and urge reasons for sentence according to law, that due justice may be executed upon Priests, jesuits, and other traitorous spirits, set on work by them, when they come to the bar of justice. Now that you may even before God, without any scruple, in a good conscience, justify the equity of our laws, against these enemies of the Gospel, and execute the due deserved punishments upon such malefactors, as the Law in such cases hath provided, for the preservation of the Gospel, and the safety of our King and country: this book will tell you, that there is no cause, why any man's spirit should quail in him, to avenge the Lords quarrel, in the cause of religion; and our King and countries quarrel, in cases of high treason, and other unmatchable villainies, upon the heads of all those wicked ones, which carry such traitorous hearts against their natural liege Lord and Sovereign. They plead conscience of their Catholic, as they call it, religion: which, indeed, is nothing else, but a patched profession, framed of judaisme, Gentilism, and superstitious inventions of man; a very counterfeit of Christianity, but is Antichristianity itself. And whereas they call themselves, the Catholic Roman Church, they speak most absurdly, as to say, an universal particular Church, and more absurdly, then falsely: as that right reverend Father, the now Lord Bishop of Salisbury, (Nonnullis sui ordinis praeclarum exemplar, cûm regendo, scit enim regere prudenter; tûm docendo, nam diligit Christum, vult igitur fideliter oviculas Christi pascere), hath proved 
Counterproof. in the 1. part. chap. 1.  against Doctor Bishop, by an argument thus framed; No particular Church can be the Catholic Church: But the Church of Rome, is a particular Church; Therefore the Church of Rome, cannot be the Catholic Church. The mayor he proveth thus: Not particular Church can be the universal Church: But the Catholic Church is the universal Church: Therefore no particular Church can be the Catholic Church. This false pretended title therefore, should not hoodwink any, to blind men's eyes from beholding that Church, to be that which indeed she is, even the very whore of Babylon, mentioned in the seventeenth chapter of the Revelation, as is after proved at large. So then the Church of Rome, is not Catholic; much less, the Catholic Church, and spouse of Christ. Neither is the Pope Peter's successor, as he would be accounted: nor Papa, a 
Bro. in his come. upon chap. 9  father; but Popes, (which is in Eustathius, daemon) a devil. In a word, that no man may mistake the Pope, and Papists, but judge so of them, as they be, Saint john telleth us, that that company in a body (as I may say) and government, is a foul monstrous Beast, like a Leopard, 
Chap. 13. 2.  Bear, and Lion, substituted by the Dragon. The Head thereof, the Pope, is the lamblike beast, and false 
Chap. 13. 11. and 20. 19 Chap. 9 1. 11.  prophet, the very Antichrist, the angel ascending out of the bottomless pit, the star fallen from heaven, and king of Locusts. The jesuits and Priests, his emissaries, 
Cap. 16. 13. 14.  the very unclean spirits like frogs, the spirits of devils; Incendiaries, setting on fire the hearts of desperate companions, to do one mischief or other, to further their defignments, hardening their hearts to an unheard▪ of hellish ●urie, even to blow up at once, a whole State with gunpowder. The religious orders of those Monks 
Cap. 9 7. 8. 9  and Friars, the fearfully deformed and misshapen Locusts. 
Chap. 11. 2. 10.  The Papists, those Gentiles, and Inhabitants of the earth, which wonder after the beast, and rejoice at the murdering of God's faithful messengers. That Church, the whore. That City, Babylon; yea Sedome, 
Cap. 17. and 18. and 11. 8.  and Egypt; at the length utterly to be destroyed. Let ther● 〈◊〉 good l●●es pass in their full power and strength, against those jebusited, rather than jesuited, disloyal Ignatian Locusts; against the Priests pleading for their Baal, and Balaam of Rome: that these seeds-men of the mystery of iniquity being cut off, there may be less peril to our State, and less danger to the person of our dread Sovereign, whom the Lord in mercy preserve still from their bloody hands. Let the law also, have the due course against those obstinate Recusants, which after all meek and gentle usages to reclaim them, will not be won; especially such wicked Apostates, as do fall from us, in so clear light of the Gospel, whose example, (if they be not made an example of justice, according to our laws) will do very much harm. These, with impudent faces, discover their whorish hearts to that idol-service. These are they, that (above other) disgrace our religion, turning their backs upon it, like Zimries, carrying their Cozbies, before all our Israel, into their habitations, highly provoking God's wrath against us. These are they, that contemptuously tread under foot the blood of Christ's Martyrs, suffering for our religion; and that with a high hand, offend against our King and his laws, intolerably abusing his majesties singular clemency; and therefore are these most sharply to be dealt with; yet ever according to justice, that they may not (as wickedly and falsely some of them do) complain of cruelty. In thus doing, the laws of our kingdom shall be to our religion a great furtherance; to Antichrists kingdom, a ruin; to our King, glory; to our Church, peace; to our Country, safety; and to all truehearted subjects, cause of great joy and rejoicing, when the traiterous-hearted are removed from among us. And you, the right Reverend judges, and sages of the Law, shall proclaim to all men, your Zeal to religion, your hatred of Popery, your love to God's people, and special respect to the glory and praise of God, and 'cause such honourable esteem of our laws. as is meet; and thereupon the like love to the study thereof, and such worthy regard unto your persons, as shall procure a name of honour and eternal praise to all posterities. The Almighty God, by the law of his spirit, in the mouths of his messengers; and by the law of our kingdom, in the mouths of all such as be advanced to high place of justice and judgement, consume and utterly extirpate the adversaries of the Gospel from among us, that we may (in peace and piety) enjoy thankfully, the blessings which the Lord in mercy, hath plentifully enriched this noble Island with, and sing to his holy name all praises for ever.  
Your Lordships, and the rest of the right Worshipful, in all due honour to your persons, and to those worthy Societies: RIC. BERNARD. Batcombe in Somersetshire: March, 14.   

TO THE WATCHFUL EYES IN THIS OUR STATE, THE WORTHY IVSTIces, Imprisoners of Malefactors, and Preservers of peace; that peace is wished which passeth all understanding, with the zeal of God, in due execution of justice against the enemies of Christ, and our Country.  
WHat furtherance your places of justice be to judges, sitting in the seat of judgement, is better known unto your wisdom, and learned selves, than I can any way imagine or think. Yet I, by my light observation, perceive thus much, that without your vigilancy and faithfulness; the judges cannot do, what either their places require, or themselves desire to do, for the good of our country. As therefore I have been bold, in the zeal of God, and cause of religion, humbly to petition them: so in like manner, I beseech you, in your places; to do this good for God's Church, to search out these walking spirits of Antichrist; I mean, the Priests and jesuits, that they may be conjured down by the power of the law and sword, which do so audaciously rise up, with contempt of the word and spiritual power of Christ. Likewise that the statutes be executed upon open Recusants, who too boldly dare to profess themselves of the Popish Church. And withal, that a circumspect eye be had of our Church-Papists: such, as for all their open coming to our assemblies, do sufficiently in many particulars, declare themselves to be in their coming to Church, the very mere servants of men; their course at home, and abroad, being duly examined. And that you may see, what may truly, and without breach of charity, be thought of these, I 
Mr. Ro. B.  will be bold with a godly learned friend of mine, to set down unto you, what he, concerning these Church-Papists, openly delivered, as a preface before his Sermon once, at Paul's Cross, word for word, as near as may be. His affirmation was this:  
Conformity to the Oath of alleagianed, and other outward formal satisfactions of the State, concurring with a resolution to continued in Popery, is far more pernicious to the State, then open and professed recusancy.  
I say it again (saith he), A follow which hath taken the oath of allegiance; first, either by power of some popish dispensation, which great men especially may easily procure, because by their wit, or worth, or high room, they may be more hororiously serviceable to the Church of Rome; or secondly, by proportionable deduction of some warrant to their consciences in that case, from that brief of Pius Quintus, in the Queen's time, mentioned before, which any understanding Papist will easily apprehended: or thirdly, by the cozening art of mental reservation, of which (perhaps) some of their Priests and cunninger sort, especially of the equivocating generation, will be ready to make advantage of; or fourthly, by reason of wideness of conscience, even directly and grossly against the corrupt notions and instructions thereof; which is much incident to the more ignorant & inferior rank of Papists, who through baseness and lowness of state, are exempted from intelligence with the Consistory of Rome, and acquaintance with the liberty of many popish resolutions in such cases; and having no grounded and real assurance of salvation in that profession, (which is an inseparable misery to popish heresy), dare not hazard their temporal happiness, for any hope of future comfort they are ever like to have, or reap by such a miserable religion: I say, a fellow having thus taken the oath of allegiance, either by popish dispensation, mental reservation, or directly and grossly against the check and contradiction of his popish conscience, is by accident, and by consequent, far more pestilential to the State, than he was before, for such reasons as these:  
By this formal outward false hearted-conformitie, First, he diverts and declines the watchful eye of state-iealousie, from ordinary excubation and vigilancy over his popish villainies and machinations; from a more narrow particular insinuation into his underground vaults, and timely observation of his engrossing too much gunpowder; and so, works a great deal of mischief unobservedly; fearfully undermines, without any countermine of policy; and concurs most dangerously with the outraged malice of that man of sin, for the wasting of our Church, and dis-strengthening the S●te, without sense or suspicion.  
Secondly, he is unworthily armed with the respect and reputation of a good subject; and so may more boisterously, and with greater bravery, wound and weaken the better side; vex goodness, and good men, more boldly without controlment; and secretly promote Popery, and hinder proceed against Papists, even with authority, and some colourable ostentations of safer policy, and flourishing pretences of deeper reaches into the mysteries of State.  
Thirdly, he may thereby give deeper wounds into the heart of the truth, through the sides of those they call Puritans; and over their heads do his worst to knock out the brains of the blessed Gospel of the Son of God. It is incredible, what a world of wrong and mischief is wrought upon the truth which we profess, and true professors thereof, by politic conformable Papists, upon the woeful advantage of certain Ministers inconformity. If such a fellow spy out a conscionable painful Minister, and find him obnoxious to the rigour of the law, but in the lest point; and that (perhaps) out of a peaceful tenderness of conscience, while himself is in heart a rank traitor to the State: O than he plies the advantage with much malice and bitterness, by informations, aggravations, exasperations, fawning concurrence with Ecclesiastical Courts, until he have procured the putting out of that burning and shining lamp, (for he well knows, when such lights expire, the noisome snuff of Popery is like enough to infect that darksome place): and God knows, all this is done, not for preservation of peace, as he publicly pretends; but for promotion of popery, which he secretly intends. I would to God, the reverend Bishops and Fathers of our Church, would wisely think of this point, before it be too late. I speak not here any thing to hearten the Separatist, or any truly tumultuous; but to point out a dangerous depth of the mystery of iniquity, which worketh pestilently upon such advantages. I rather pray, that all the blessings of the God of peace, both in this world, and in the world to come, may be heaped upon his head, whosoever he be, which doth any way (with holiness and good conscience) labour to further the peace of our too much distracted Zion.  
Fourthly, he that conforms, in outward obedience, to the State, by warrant of popish dispensation, must labour to recompense the Pope's liberality in that kind, with some more remarkable and notorious service to the See of Rome. He shall found himself, out of a sense of such extraordinary favour from that unholy Father, bound in conscience, and engaged in congruity, to be more ready & resolute upon occasion or advantage, upon any desperate adventure and high attempt, for the advancement of his triple infernal crown.  
Fifthly, he that with wilful enlargement of conscience, and secret sturdy resolution, takes the oath, will easily and naturally grow revengefully enraged against the righteous Torturers, & comformers of his corrupt and exorbitant conscience.  
The conscience receiving a sting, transfuseth the smart into the affections. Which when they feel, they are presently furiously enraged against the occasioners of that their bitter misery. And therefore I am persuaded, such a fellow, so taking the Oath, howsoever he may bear himself reservedly, is afterwards transported, with more violent and implacable spite, against the power of that truth, and patrons of that profession, (a sacred zeal where of hath justly brought a rack and vexation upon his misguided conscience), than he was before. And assuredly, if the times should turn, (which God forbidden) we should find the Church-Papist, and the politic conformable Psendo-Catholicke, more merciless and blood-thirsty against us, than the Recusant. Though the best of them, no doubt, at that day, would be as a brier, and sharper than a thorny hedge; nay even as a wolf in the evening. For there is no malice near unto the malice of Popery, save the malice of hell.  
Upon these grounds also, I have thought, that as the state of a Church-Papist, obstinated in popery, is most damnable in itself, (even the popish Doctors themselves being witnesses), as I have proved elsewhere: (see my book of legal repentance, p. 59) so it is most dangerous to the State.  
I speak not this to drive or detain any Papist from the Church; for I pronounce unto him, out of the word of life and truth, he must fly out of Babylon, into Zion, if ever he will save his soul: but to let him know, that coming to our congregation, he aught with humility, reverence, and prayer, to submit his understanding to illumination with truth, and his heart to sanctification with grace, both for the procurement and comfort of his own salvation, and the contentment and safety of the State. Otherwise, as his dangerousness to the State is evident and extraordinary: so his own damnation sleepeth not. For, if popery were truth, as it is not, but the very doctrine of devils; yet his state is damnable, because he should so, deny Christ before men: if it be false, as indeed it is, and most accursed from heaven, than he justly perisheth in his heresy.  
But, it may be, some will here reply; what can possibly be more required, and exacted from these men, than conformity in outward obedience to the State? what better security, or surer bond, can be thought upon, than an oath, the sacred and sovereign instrument of all justice and obedience amongst men? what further invention of State, shall be able to stay the fearful mischiefs, that hung hourly over our heads, from this malicious and murderous generation?  
I answer, none in the world, while they stay amongst us: not the most exquisite and quintessential policy of all the wisest States, that lie under the face of the Sun, can afford help in this case. Idolatry is ever attended with this inseparable curse, that it will plague the kingdom that nourisheth it, and pay it home at length with a witness, except some right round, and resolute course be taken in the mean time, for the rooting of it out. And indeed the depths of the mystery of iniquity are so unfathomable, that they cannot be sounded by the plummet of any honest and Christian policy, without diving into the bottom of hell.  
It is a right just and holy thing, to give them the oath, and to bring them to the Church. But their violations of oaths, dispensations, equivocations, mental evasions, corruptions of conscience, and execrable transgressions of all laws, both of God and man, of nations and nature, are so infinite and endless; and they so mingle their conclusions of Sat, with the very confusions of hell; that it is even in proportion as easy, to chain up those damned spirits, from tempting men upon earth; as to bridle those blood-thirsty monsters, from undermining and overturning those States, which profess the truth of Christ, if power and means were answerable to their malice and revengeful humours.  
It was a royal providence of our gracious Sovereign, in his first speech in the parliament, to admonish the Papists, that they would not so far presume upon his lenity, as thereupon to think it lawful for them, daily to increase their number and strength in this kingdom: whereby, if not in his time, yet at lest in time of his posterity, they might be in hope to erect their religion again. But it is more than manifest, by daily and woeful experience, that their main end, all their plots, practices, strange insolences, & the whole sphere of a world of Papists, that swarm amongst us, hold a strong opposition and counter-motion to that gracious counsel and first motion of his Majesty. A blessed and happy thing had it been, had his Princely pleasure been followed in that point. For assuredly, were we rid of the Papists; and were Idolatry banished out of the kingdom, as in conscience, and policy, reason, and religion, it aught: the King and his posterity, by the mercies of God, might sit upon the throne of England, as fast as the strong and mighty mountains upon their sure foundations. O, then would the foreign mint and forge of popish mischief, discontinue and expire. jesuits, the devils journeymen, would take breath, from hammering any more, their hellish powder-plots in haste. That malicious and murdering generation would grow dishartened and unspirited, for matter of project, and conspiracy, against this noble Sat. The royal person of the King would have none about it, but Angels, and good subjects. The concurrent fury of the greatest enemies in the world, durst not entertain a thought of invasion, or stir a finger against the unconquerable glory of our peace. For certainly, the crown of this kingdom is encircled and surrounded with such infinite and endless variety of popish insidiations; and stands far more liable to the furious thirst of foreign ambitions, upon this ground principally; because they hope, when time serves, to find amongst us, a side and faction of Papists, to serve their tume. Cut the thread of this hope; and cut the throat of all plots against the King's person; and crush the Pope's heart, for any probability, or possibility, of ever re-establishing, and erecting his accursed tyranny, in this Island again.  
Now this blessed business of most important and highest consequence, for the pleasing of God, security of the State, and preservation of his religion, and royal seed, that now sits with incomparable glory upon the throne, would be happily furthered.  
First, if laws worthily provided in such cases, might have their course and current, without opposition, diversion, partiality, interception by false friends, or any cunning defraudations and delusions of the holy intentions thereof.  
Secondly, if on our side there were but half the care and conscience, for the maintenance of Christ's truth, and extirpation of the infectious heresies of the man of sin, which are incompatible, both with salvation of men's souls, and the safety of imperial Crowns: as there is curiousness, and cruelty, in popish kingdoms, for the continuance of Antichristianisme; and, by a bloody inquisition into the very thoughts of men, (the greatest slavery that ever the sun, or the world tasted), for the banishing and barring out, even of all possibility, (so far as in them lies) of reformation, plantation of primitive truth, & profession of grace.  
Thirdly, and above all, the plantation and protection of a conscionable learned ministry, must do the deed, when all is done, and strike the deadliest and irrevocable blow into the heart of the Pope, if the never-erring Spirit of God have told us the truth, 2. Thess. 2. 8. The Lord will consume the wicked man, with the spirit of his mouth. Policy, State, wisdom, confederations of Christian States, invention and execution of good laws, the disarming and disabling of the Pope's vassals, and the like are very notable and needful means, glorious attendants, and assistants unto this holy work. But the sword of the Spirit, managed by the hand of a powerful ministry, must strike off Holosernes head; and knock out the brains of that great Goliath of Rome, which with intolerable insolency doth revile the host of the living God, and trample upon the necks of the Lords anointed. The champions of Christ, in the battle of the great day of God Almighty, at Armaged done, may bear themselves bravely, and triumphantly: but the spirit of the mouth of the Lord jesus, shall carry away the chiefest glory of the day, in that conquest and confusion of Antichrist, and in laying his triple crown in the dust.  
But in the mean time, (until the Lord put to his helping hand, for setting those means on foot, with resolution and constancy) it is a matter of prodigious amazement, to consider, how mightily impunity of popish idolatry provokes the wrath of God against us, & in what danger we stand; the State, the Gospel, the royal person of the King, the daily invaluable hope of the succession of his children, and particular welfare of every loyal subject in the Land. For, if any man be so voided of brain, to do himself and the State that wrong, as to think that there are not still new mischiefs on foot, and secret workings against us still, by powder-plots, Parisian Massacres, or some proportionable villainies: let him think there is no devil in hell, no Pope at Rome, no malice in the heart of a jesuite.  
Me thinks, it is an astonishment beyond the comprehensions of nature, reason, religion, policies of State; that such an intolerable generation, so odious both to heaven and earth, with abominable Idolatry; so visibly infamous, both to this, and the other world, with many capital characters of blood; so endless and implacable, in their rageful designments, against the crowned Majesty of the King's Throne; so prodigious in their plots, that they have cast an inexpiable and everlasting aspersion, upon the innocency of Christian religion; such furious Assasins and Incendiaries, for murdering of Princes, butchery of people, and firing of States; so enraged, even like Wolves in the evening, to swallow us up quick (if the time did serve); I say, that such, in so orthodox a Church, and noble a State, should by allowance, toleration, connivency, or remissness, and paralytical distemper of the arm of justice, or some thing, be suffered to receive increasement, and multiplication, both in number, and insolency, to the great dishonour of God Almighty, the continual vexation of God's people and good subjects, and the most certain hazard of the whole State, and the peaceful succession of the King's posterity. It would never be, but that the Lord in his just indignation, intends, and prepares us for some dreadful judgement. And I am afraid, Papists will be the men, to execute Gods heavy wrath upon us: because they are a principal matter in the mean time, of high offence against his Majesty.  
To let pass infinite more of very special, and material ponderations, to this purpose; consider, I pray you, but this one point, with feeling apprehensions, which is able to inflame the heart of an ingenuous Heathen with extraordinary indignation. I am persuaded, there was not a Papist in this land, whatsoever may be pretended, or protested to the contrary, but did hearty rejoice, at the taking away of that thrice, nay thousand times noble and blessed Prince, of sweetest memory, for which the heart of every true subject, did shed most worthily, even tears of blood. Now, what a rueful case is this, that such vipers should be nourished in the bowels and bosom of this kingdom; the breath, heart, and life whereof, they heartily wish, and would rejoice to have extinguished? To conclude the whole point for the present: it is the general joint consent, and current conclusion of all the Christian orthodox reformed Churches upon the face of Europe; and it is worthily, and unanswerably demonstrated by our gracious Sovereign, that the Pope is Antichrist; and Rome, mystical Babylon. Some particular men, (out of curiosity and conceit of their own wit, affectation of singularity, doting addiction to popish writers, want of further illumination in the point, partial inclinations towards the divinity of Rome, or the like), may descent, without prejudice of a truth, so universally resolved upon, by Divines of best learning, and sincerest judgement. If so; then tell me the meaning of such places as these, and to whom the spirit of God directs the edge and execution thereof.  
Reward her even as she hath rewarded you, and give her double, according to her works: and in the cup that she hath filled you, fill her the double; Reu. 18. 6.  
And the ten horns, which thou sawest upon the beast, are they that shall hate the whore, and shall make her desolate, and naked, and shall eat her flesh, and burn her with fire, Revel. 17. 16. This prediction, by the judgement of the best divines, hath the power, and passeth into the nature of a precept, and therefore is charged as a commandment, upon those of whom it is spoken.  
These, and the like, do indeed strongly confirm, and make good those three propositions of that learned man, and excellent light of Heidelberge, in his book de iure regum, pag. 6. & sequ. The sum whereof may be contrived into this conclusion: Princes and Magistrates, with their swords and sceptres; Preachers, by the word and writings; private men, by prayer, and all lawful opposition, aught to do their best and utmost, to bring confusion upon that man of sin, and his accursed doctrine. And thus to follow the counsel of the blessed Spirit, in rooting out the limbs of Antichrist, and Antichristianisme, is so far from being persecution, that it is a very glorious service unto the Majesty of the God of heaven. The neglect whereof, and impunity of Idolatry is able in short time, to shake the pillars, and distrengthen the sinews, to decrowne the head, and shorten the reign of the strongest State, and most potent Prince in the world. Delays are dangerous; policy to the contrary is pernicious; and connivency, cruelty; in such places where these sayings have place, blessed shall he be, that taketh and dasheth her children against the stones, Psal. 137. 9 All ye that bend the bow, shoot at her, spare no arrows: for she hath sinned against the Lord, jer. 50. 14. In as much as she glorified herself, and lived in pleasure, so much give you to her, torment and sorrow, Revel. 18. 7.  
In the mean time, until the holy Spirits counsel and commandment to this purpose, be taken to heart, and thoroughly put in execution, I pray the Lord to stay their rageful malice, and to turn their popish murderous hearts, from whetting any more swords, to shed the blood of the Lords anointed: or else, to return the sharpest swords from the point, with a cutting edge on both sides, in up to the very hilts, in their own hearts blood. And in despite of hell and Rome, good Lord, we pray thee, let King james flourish still, with a crown of glory on his head, and a sceptre of triumph in his hand; and still wash his Princely feet in the blood of his enemies.  
Thus much I thought good to preface at this time, from this place, for the discharge of my own conscience, and the needful refreshing your memories, with the apprehension of those dreadful dangers, which hourly hung over our heads, by reason of the impunity of popish Idolatry, and the endless inevitable malice and machinations of the Papists. We have had provocations, and warnings enough; from this place, from the Parliament house: from heaven, by God's messengers; from hell by the powder-plot; from Rome, by the roaring of their Bulls; from France, by their massacres, and butchery of their Kings: by more mediate, and politic; by immediate and miraculous revelations, discoveries, deliverances: by a black and bloody catalogue of most hateful and prodigious conspiracies, which run parallel with the golden fine of Queen Elizabeth's life; by the daily villainous libels of the swaggering runagates of our country; base and illiterate pamphlets, stuffed with ribaldry, and railings, and personal slanders, impudencies, outfacing, utterly without any passage or impressions of grace, or gracious spirit. A thousand times, a thousand ways. And yet what good have they done, sith nothing will serve the turn? God's will must be done. For mine own part, I have delivered mine own soul. If any will not take warning, whom it concerns, his blood be upon his own head.  
But blessed is he, who foresees the storm, and hides himself in the mean time, under the wings of Christ, and shelter of a good conscience. With which Conclusion as he ended, I also conclude, commending this pithy speech of my so learned a friend, to your wisdom and godly consideration, yourselves to God's holy protection, and all your just proceed to his gracious blessing; that you may confidently look for a reward of your well doing in the end of your days.  
Your Worships in all serviceable duties of my calling RIC. BARNARD. Batcombe, March, 14.   

TO ALL GENEROUS AND NOBLE SPIRITS, THE VAliant Worthies of our DAVID, even the sons of valour, Martial men, and lovers of Arms, of what degree and place so ever, resolute for Religion, ready to fight for the honour of Christ, the safety of our King and Country, against the Pope's usurped jurisdiction and Antichristian power, renown for ever.  
MAy I be bold (you valiant men of war, and Soldiers of Christ) to speak unto you? Than prepare yourselves against the Romish Midianits, and shout with courage, saying; For the Lord, and for our Gideon, at the day appointed: for the time draweth on, to avenge the blood of the Saints upon Babylon, that where of Rome. Behold the progress, and whereto we now are come, that you may look for the ruin of that mother of wheredomes, and abominations of the earth. The Angel swore 
Chap. 10. 6.  solemnly, long since, that there should be time no longer; and the kingdoms since then, are become the kingdoms 
Chap. 11. 15.  of our Lord, and of his Christ, so as he shall reign from this time forth for ever. The Church shall flourish more and more: but the enemy's power shall be diminished. Wrath is upon them, though they see it not. For this is the time of the pouring forth of the vials, the last plagues of God, upon that Antichristian state; and they are 
Chap. 16.  to be poured out, by such instruments of the true Church, as God shall raise up. And though I cannot conceit, that this prophecy pointeth at any one particular kingdom, or person, to say, this is the man, this is the Country, that shall sack Rome: yet when we see what hath already fallen out, according to things foretold, and by whom the Lord hath effected the same, we aught to give glory to God, and also acknowledge those his instruments raised up, either in other places, or here among ourselves, to do his will; and by former acts of God done by any of our Nation, we may (and not without reason) conjecture, what may after be effected by us, the prophecy itself speaking rather for, than any way against the same.  
The destruction of the Popedom must be by degrees, and the same effected by the power of God in us of the reformed Churches. For the Angels that must plague that earthly state, come out of the Temple, the type of the true Church, as is clear by the prophecy itself. These, 
Chap. 15. 6. and 16. 1.  all of them, are commanded to pour out their plagues upon the Earth, which is the general term given to set out that worldly and Antichristian state. Which commandment they fulfil, and execute the decree of God upon the several parts thereof, one after another. As first, upon the Earth of that Earthly state. And in this work, the Lord employed, as in Bohemia, and elsewhere, others; so specially in this our Realm, that valiant jehu, the renowned King, Henry the eight, who took away the lands and possessions here, from the Antichristian Locusts, dissolving Abbeys, and Monasteries, sending that hellish rabble packing home again to their grandsire the Pope, that king of the Locusts. Than in the next place, wrath is poured out upon the Sea of that Earthly state, which is the Ecclesiastical part thereof, touching the idolatrous service, and worship of that man of sin. And in this thing, the Lord used (I exempt not here God's work by men in other places) that our blessed josias, the noble Prince, Edward the sixth, renouncing that false service and idolatrous worship, establishing Gods true worship among us. In the third place, is the vial of wrath poured upon the Rivers and fountains of that Earthly state, that is, both upon the heretical, and traitorous doctrines of that Sea of Rome, full of poison, and plots of villainies; and also upon the Teachers thereof, which come like rivers and fountains from thence, and return back to the same again: all tending, to seduce people from the truth, to withdraw subjects from their allegiance, that the Romish state, whorish religion, and Sea of Rome might still be maintained. In this the Lord our God set on work, that most high and mighty Princess ELISABETH, Semper eandem, a Queen of everlasting memory, (their name rot, that do her not honour) a zealous professor, a true defender of the faith, a succour to all her friends and favourers of religion, a hater of Popery and Romish popelings, enemies of the truth, a mirror to the world, and a terror to all that bore ill will to Zion, and against whom she had to do; blessed be her name for ever. Her majesties royal authority made these Rivers and fountains, blood; by causing it (and that most justly) to be death for any jesuits or Priests, to come with their heresies, and treasonable purposes, into her dominions; and for any of her subjects so to receive them, duly executing the laws upon them: who so therefore had (as they worthily deserved, and according to the words of this prophecy) 
Chap. 16. 5. 6.  blood given them to drink, for shedding the blood of the Saints & Prophets of God. In the fourth place, the wrath of God is poured upon the Sun of that Earthly state; that is, upon that, which, as the sun in the firmament, is in that state most glorious, giving that lustre and shine unto it, as the Sun unto the Earth. And this is the Pope's supremacy, upon which wrath is come, and the vial of contempt is begun to be poured upon the same. And in this hath our gracious God set on work, the most high and mighty Monarch of great Britain, our now dread Sovereign, our wise Solomon; whose most learned pen, in his majesties own Preamble to his reprinted Apology, hath made known to the Christian world (for which I say, and all God's people; O King, live for ever), that the supremacy of the Pope, is a proud usurpation; that he hath been (and of due, still aught to be) subject to Emperors and Kings, who are to challenge their right of him, and to take it out of the hands of that Antichristian Tyrant, that blasphemous usurper of God's place; who will be as God in the temple of God, yea the most great 
See Morneus his preface to the mystery of iniquity.  and excellent God on earth, as the style must run of Paul the 3. Horrible blasphemy! Marvel it was, that the thunder bolt of vengeance smote him not dead from heaven. But great is the Lords patience: therefore will these monsters of men still exalt themselves, and Paulus Quintus will even now be Vice-God; and boast of his 
Lib. Benedicti de Benedictis Bovoniae excuss. Anno 1608.  power, being called the invincible Monarch of the Christian Commonwealth, and the most valiant Protector of the Pontifical power. But o! how suddenly should he perish, and come to a fearful end; if the Lord would make a combination of the hearts of Christian Kings against him, and his invincible Monarchical power in his pontificality? He would then, like Zidkijah, that false Prophet, run from chamber to chamber, seeking where to hide himself. But let him boast, and presume of his prevailing, till the time come, that the Beast be pulled out of his throne, and his kingdom become full of darkness; which indeed is now the next thing, after the vial poured upon the Sun, that must come to pass. For the fifth vial must be poured upon the Seat of the Beast, which is Rome itself, for there 
Chap. 16. 10.  the Beasts seat is; as it was before, the seat of the Dragon, 
Chap. 13. 2.  which he gave unto the Beast.  
They are under, we see, now, the fourth vial. The fift therefore is the next, even Rome's ruin. Look for it, in the due time, (O you valiant hearts). And when the hour cometh, fear not: but, I say, as did joab to David's army, going to battle against the enemies of God, and their King, Be of good courage, and play 
2. Sam. 10. 12.  the men; let your swords then do service for God, and his Church: and take heed (you host of God) of that saying, which jeremy pronounceth in the like case; Cursed be he, that doth the work of the Lord negligently, or deceitfully: and cursed be he that keepeth back his sword from blood. These be the Amalekites, which God hath determined utterly to root out. Fight ye therefore valiantly, and with stout courages. The cause is Gods. He will be with you, and undoubtedly fight for you. Reward her (saith the Lord) as she hath rewarded you, and double unto her 
Chap. 18. 6.  double, according to her works: and, in the cup she hath filled, fill to her double; only, in the Zeal of God, for the cause of religion, and hate of Antichristianisme. Let not (you Sons of valour) just piety loose her perfect work, for fleshly and foolish pity. For thus to repay her, is the Lords own commandment, which may not be transgressed.  
But it may be, you will say to me, that you perhaps shall not be employed herein. Well, for this, know for your comfort (you that desire this honour), that this most noble Island shall not have the lest hand in this glorious enterprise, when the time appointed shall come. For what kingdom in all Christendom, hath God made so renowned in the cause of religion, as this? Was it not our Constantine, that made a world of Christians? Our Lucius, that was the first Christian Monarch? Who was so valiant and powerful a Champion for Christ, in the time of darkness, before him, as our john Wickliff? You have heard, how the Lord hath set on work, our valiant Henry; our noble Edward; our famous Elizabeth; and now, our most learned and renowned King. What Nation gave ever the Pope, and Spanish power, such an overthrow, as this did, in the year 88? Hath not the Lord hitherto, ever made us one, for his name, Church, and people, against that Antichrist? and can you think, he will pass us over in the last act of the tragical end of Rome? Are not we one of the ten horns, 
Chap. 17. 11. 12.  that gave our kingdom once to the Beast? For who went at the Pope's command, to the holy Land, sooner than we? Who defended the Pope, more than we? What kingdom, according to the power thereof, enriched the Pope's coffers, so much as we? What King yielded up his Crown to the Pope's Legate, but ours? Thus were we for him, and so shall we be against him. And, as the 
Chap. 17. 2.  Where made our Kings to love her, and to commit fornication with her: so have they begun to hate her, and 
Chap. 17. 16.  still shall, and be with those, as chief, that shall make her desolate, and naked, and eat her flesh, and burn her with fire. Consider this, you that be wise hearted, why above all other Nations, they have sought to invade us: and why they assay by unheard of, and unmatchable villainies, to root us out from under heaven, if it were possible. Why the Pope's Bulls so terribly roar against us. Why those spirits of devils busy themselves so much about us. Can any other reason be given, than this, that the Devil their Lord, and our deadly foe, suggesteth into them, that we are, and shall be, one of the greatest means, under God Almighty, to bring an utter overthrow and desolation to that Antichristian state? And do we not all know, that there is a miraculous protection of the highest, in sovereign authority? Who durst once touch King Henry the 8, who shaked that Roman state, and made it to totter? What fiend durst be-bloudie his murdering hands in Prince Edward, though he young, did tread popish religion under foot? But wonderful was the preserving hand of God upon the late Queen; and no less over our now dread Sovereign, when other have elsewhere been cut off. And surely so long as we sound maintain, and uphold the faith, and truth of the Gospel, not fearing what the man of sin can do against us, in spite of hell and Rome, of the Pope and all his power, we shall stand safe and sure, under the Almighty's powerful protection; till gloriously, in that day of Rome's utter ruin, we triumph over them. Even so, Amen. And till then, for all you, that be ready to draw your swords in this quarrel of Christ, for Christ, our King and Country, I hearty wish, favour with God, honour with our King, a faithful and holy resolution in yourselves, victory over the enemies, praise of the Saints, and after this life, the reward of eternal glory in heaven, for ever and for ever.  
A true honourer of you, in your just attempts, for ever RIC. BERNARD. Batcombe in Somersetshire: March, 14.   

TO THE CHRISTIAN Reader, a lover of truth, all friendly well-wishes.  
Friendly Reader, albeit I have given some reason of my omitting to speak of the three first Chapters of the Revelation, for that they seem to all not to need any great labour to explain them, and are usually taken in hand of most that preach out of this prophecy; and also because Master Perkins, a learned and reverend Divine, hath very largely commented thereupon; which I supposed might have given all satisfaction, touching my omission of them: yet by conference with some, I perceive that men rest not satisfied, but desire to be informed in some particulars, and especially touching an opinion of Master Brightmen, which is this, that the seven Churches mentioned in the first chapter, vers. 11, and several Epistles written unto them in chap. 2. and 3, are so many types representing and containing the universal condition of the whole Church of the Gentiles. Now what may be thought of this, is the thing which many stand in question of. Some will have them so, and are fully of his mind; some do utterly reject the same, as a foolish fancy, a conceit without ground or reason. I will not contend with either, neither will I presume to be an arbitrator between them, to judge of either, or to take upon me to give either satisfaction; for in this I hold myself far too weak, the point not so easy to be cleared, and men's forestalled judgement most hardly to be reform: only I will (as I hope I may without giving justly either side offence) set down what I think hereof, with my reasons; and so leave the matter to the indifferent judgement of every one, to allow or disallow, as upon good reason they shall like best, without uncharitable contention, which from my soul I hate and detest.  
What Master Brightman hath held, junius before him in a few words saith as much; In the number of seven, the 
jun. Com. on cap. 1. vers. 13.  flat (saith he) of the whole Church of Christ militant here upon earth, is represented. And Grasser saith, that the 
In his Plagae Regiae by pothesis.  Apostle in the Epistles shadoweth out a most general tincture of the Antichristian infection. And to me the opinion seemeth probable (for otherwise will I not say of it) and my reasons be these: I. Because the number of seven is kept here, as elsewhere in this prophecy repeated 37 times; and is a number of perfection, seven put for all of that, whereof the number is given: as here seven Churches, for all the Christian Churches; so seven stars, all the Angels of the Churches; seven spirits, all the manifold graces of the spirit. And from this number, junius in his Comment. saith, that it signifieth to us perfectly and 
jun. on cap. 1. vers. 4.  generally the Church of Christ that is conversant here below. And it may seem likely that the number of seven Churches (seeing there were more besides) was observed of the Lord for further purpose, then to note out the present state only and no more. II. Because at the end of every Epistle, though john be commanded to writ to the Angel of that Church, and in him to that flock; yet the exhortation is, to hear what the spirit saith to the Churches, and so by one, teaching all those whereof that is a type: or if you will, so by one, all the seven, and by them the whole universal Church. III. The things mentioned in the Epistles, (to wit, the allusions to the old time, in these words, jews, Synagogue, doctrine of Balaam, and jesabel, not mentioned so in other Epistles, nor sound to be in any other Churches, to whom any other of the Apostles did writ) may seem to intimate hereby, that some other thing is intended, than the discovery only of these Churches present state. So in like manner, the predictions of ten days persecution to Smyrna (which Expositors are forced to stretch further than Smyrna, when they apply the history to the text), biddeth us in this Church so to consider it in affliction, as it also may type out a more general state of God's Church. Likewise the prediction of the hour of tentation to come upon all the world, mentioned to Philadelphia, cannot concern that Church in particular to have that exemption from the same, more than the rest of Christ's Church then being in that hour of tentation, but as it is here a type thereof. Furthermore, why should those jews in Smyrna be suffered to grow to such a height of wickedness, and must be made to stoop to no Church, but to the Angel and Church of Philadelphia? and why (I say) to this, and not to the other, or any of the rest, but that they be types of the several times of the state of Christ's Church, as shall be showed afterwards? iv It is said in the end of the Revelation, after that all future things before spoken of, touching the whole Church of Christ, and of the kingdom of Antichrist, to the full, that jesus Christ sent his Angel to testify these things to us in the Churches: which (as may seem) can no otherwise be interpreted, but that these seven Churches (for no other is mentioned in the whole prophecy) do type out to us, what in the rest of the Revelation is foretold, touching the Churches future estate: which words, admitting this sense, make the opinion clear, that they set out the whole Church of Christ. V Because there is such an answerableness of the Antitype to the type in the sevenfold state of the Church, following so clearly one upon another, as the beholding thereof may induce a man very much to entertain this opinion. Which to see more apparently, we must first make a sevenfold state of Christ's Church, as there be seven Churches. Secondly, as these Churches are ordered and set one after another, as first Ephesus, next Smyrna, and so forth of the rest: so one state of the Church followeth another, the first may be called the Ephesine state; the second, Smyrnean; the third, Pergamine; the fourth, Thyatiran, and so forth to the seventh and last. Thirdly, that every Church is a type of that whole state of the Church, whereof it is a type, and doth not type out any one particular Church, as Master Brigh●man would have it in some, which I take to be herein his mistake, as after I shall show. Fourthly, These Churches are types of the Christian Church, as the same is troubled with Antichrist in his breeding, rising up, height, the Church's knowledge of him, departing from him, and prevailing against him, as it is foretold also in the rest of this prophecy. Fifthly, that in the Churches therefore, we must take notice of two things: first of the same as it is the Church of God, with her graces and defects; and then next, of Satan his instruments in every of them: that so by the one, Christ and his Church may be typed out, and Antichrist by the other; and the false Church may be discerned in every state, as far forth as they be mentioned together, which is apparently in the four first Churches, but not in the three last. The four first set out the state of Christ's Church, wherein and among whom Satan bred up his eldest son Antichrist, till that false Church came to be jesabel, that whore of Babylon; the three last set out the threefold state of the Church, come out of Babylon. For let it be marked, and the Reader shall see, that in the four first there is mention made of the instruments of Satan, practising evil, getting strength over the godly; but not so in the three last, being not at all in them named, but only once for the joy and comfort of the Church.  
These things thus being first considered of, I will, according to my poor ability, show how these seven Churches type out the sevenfold state of the whole Church of Christ, the Antitype answering fitly to every type. The first type is Ephesus, the Angel of which Church is commended for labour, patience, zeal, the using of his authority with boldness and wisdom against the wicked, and hating the deeds of the Nicolaitans, and yet at the length did decay in love. In this Church were such as took upon them the name of Apostles, but were none. The Antitype to this is the Ephesine state, as I may call it, because the one is like the other. And this is that which we call the Primitive Church, or first Christian Church, during the time of the Apostles, and Apostolical men, their immediate successors; or, as some think, to Constantine the Great: in which these virtues of this Church of Ephesus did shine, This first Christian Church was full of good works, Pastors 
just. Mar. Apol. 2. Euseb. lib. 3. cap. 33. just. Apol. 2. Cyprians Epistles.  painful in teaching, the wicked not tolerated among them, but the censure of the Church passed upon the obstinate, Tertul. Apologet. cap. 39 Origen in his treatise on Matth. 35. Hom. 7. on josua. Great was the patience of the Saints and Teachers in the Church, whom persecutions could not daunt. Stories are plentiful for this. In which time the deeds of the Nicolaitans were hated, the Church was a pure virgin, from fleshly filthiness and spiritual fornication, it had not yet waxed wanton with fleshly devices of human wisdom. But as the Angel of Ephesus left off his love at length, even so this Ephesine state decayed in the first love, declining thereby to worse and worse; as may be gathered from Cyprian, 
Epist. lib. 4. 4.  and Eusebius speaking of the Church a little before Dioclesian. It seemeth to be like the state of the Israelites, who served the Lord all the days of jesua and Elders overliving him, but after fell away.  
Now Satan, in this defection of the Church's love, slept not; but when she began to be drowsy, he awoke and rose up to sow tars. And as Ephesus had sergeant Apostles, the picture of false Teachers; so had this Ephesine state detestable Heretics, Menander, Ebion, Cerinthus and divers others. And thus we see Ephesus, the type; and the Primitive Church, the Ephesine state.  
The second type is Smyrna, poor and in affliction, yea and the same foretold to be greater afterwards, though the time should not be long. This poor afflicted Church is approved of God, as rich.  
The Antitype is the Smyrnean state, which followed upon the Ephesine, and was from Constantine the Great, (if the former extended thither) unto the time of the Emperor Gratian, for that so the type and this Antitype agreeth. This Smyrnean state was poor and afflicted, more towards the end, then at the first; yet were even there found such as were, as this Angel of Smyrna, rich in gifts and graces, earnestly contending for the truth; such a one was Athanasius, a right Smyrnean Angel. But this state is better seen by considering the false Church, of which much is spoken in the type.  
At this time Satan's kingdom was greatly increased. His false Apostles in the Ephesine state, had so bestirred themselves, as now in this Smyrnean there was a Synagogue of Satan; before, only a sending out of his Apostles to gather a false Church, and here in this state it was effected. So as now the sergeant Christians, and false jews, blasphemed the true servants of Christ, the true Smyrnean Angels; and they only would be the true Church. So here was now Christians (in name) persecuting 
Socra. lib. 2. 4. Theod. lib. 2. & 4. Sozom. lib. 3. 4. 6  Christians in deed. These jews in type were Arian Bishops and their favourites in this Antitype, who would be the true Church, but were indeed the Synagogue of Satan, and forerunners of Antichrist. For from almost the beginning of the Ephesine state in john's time, were many Antichrists, and the mystery of iniquity was in working; and the now Antichrist of Rome his seat was by Satan in these great broils (yea and bloody persecutions) in preparing: when at this time a golden sceptre was offered to Sylvester, than Bishop of Rome, by Constantine; 
Anno 314. Sabell.  which howsoever it was refused, yet we may see Satan's working, and abusing the Emperor's good mind, to get up, in this Smyrnean state, his son of perdition into the chair of pestilence, and high throne, of which in the next Pergamine state.  
The third type is Pergamus, in a miserable condition, dwelling where Satan's throne was, yet holding constantly the truth, even when some did suffer martyrdom for it, and when Balaamites and Nicolaitans were among them, which they too much bore with; so as the throne of Satan was erected, and false ways taught.  
The Antitype is the Pergamine state following upon the Smyrnean, which taking beginning from the time of Gratian, unto the Popes, seated in their supremacy at Rome, the devils thrones, called the seat of the Dragon, Revel. 13. 2. continued a long time after, till near the time of john Wickliff. In which time there yet were Pergamine Angels, such as held fast the truth of God. And of that Church were holy Martyrs suffering death. Such were Antipases, a sit name to the Martyr in the type to be called Antipas, to set out the Martyrs now in this state; who might have the name, either because the whole world went after the Beast, and so they against all; or else for that they were against the Bishop of Rome, called Papa, and so they Antipapa, for contending against the Pope and his pride. Among such Martyrs were the Bishop of Florentine, one Arnulphus, Gerardus, and Dulcimus Navarensis, with others. Yet this was a fault in this Pergamine state of the true Church, that though some suffered, yet the Church is blamed for too much forbearing; this was her weakness.  
But now, touching the false Church. In the type at Pergamus, there was Satan's throne, the murdering of Antipas, Teachers of the doctrine of Balaam, and the doctrine of the Nicolaitans: so now, in the Antitype at Rome, the Pope enthronized in his supremacy by Satan, who, as it was said, in the Ephesine state, sent out his false Apostles; in the Smyrnean, got a Synagogue and false Church; and here in the Pergamine, a throne: in which the son of perdition being settled, murdered many Antipases, and like a false Prophet (as he is called, Revel. 20. 19, even another Balaam) taught Balacs, that is, the kings of the earth, to cast a stumbling block before the children of Israel. That is, he made them to take his part, to uphold his wicked Decrees, Canons, Constitutions, and Popish doctrines, and to force Christians to the obedience of the same; to eat things sacrificed to Idols, that is, to allow of his Antichristian Idolatry, worshipping of Images, and praying to Saints, and so to commit whoredom against the Lord. Yea, such was his filthiness, that the Nicolaitans doctrine must be held, that is, stews must be allowed; and rather than some sort of persons should marry, fornication must be committed, yea and men's wives abused, being done cautè, though not castè, as the old saying hath been among them. These things are so known, as the very relation, without witness of story, is sufficient.  
The fourth type is Thyatira, which is commended for love, service, faith, patience, works, and that the last works were more than the first: yet herein faulty, in tolerating jesabel the false Prophetess among them, which Satan had raised to deceive the people.  
The Antitype is the Thyatirane state, following upon the Pergamine, beginning somewhat before the twelfth hundredth year of Christ, when certain godly men preached openly against Antichrist, and many other things in Popery. In this time were the Waldenses, and other more, 
Tripart. hist. & Henr. Monachus Tolosanus.  who showed the commendable virtues of Thyatira; much charity, service, faith, patience, and good works. Which state increased more and more in well-doing. For God raised up Wickliff, and after him john Hus, and Jerome of prague, which greatly discovered the tyranny, idolatry, and filthiness of Rome, so as the Bohemians would no more be under the devils throne, as they had been. But towards the end this Thyatirane state passed her beginning and middle state, (in which, josabel was too much suffered of many) when Luther with others shaked the Pope's throne so, as they made him to quake, and his throne to continued tottering unto this day. Thus much touching the true Church in this Thyatirane state.  
Now for the false Church in the time of this state, when Satan perceived how now the game went; that the authority of his hellish son upon his infernal throne, could not prevail any further, but that the Thyatirane Angels would break out from under his obedience: to keep the Kings and inhabitants of the earth still unto the sea of Rome, he taught the Romish Synagogue to act jesabels' part, even to play the whore, the deceitful Sorceress, to paint now out herself with glorious titles of antiquity, universality, consent, the Mother Church, the Catholic Church, the seat of S. Peter, and many other such paintings: having also her false prophets to soothe her up, as the only Prophetess and true Church that cannot err; yea to work miracles, thereby seducing the world, and enticing earthly minds to commit whoredom with her, as is at large set out in Revel. 13, and 17. Which great Whore there, is this jesabel here, whom (as in chapter 18) the Lord threatens to destroy: so here in this place, to kill her children with death.  
The fifth type is Sardis, which had works, and gotten a name of life; but in the general state was dead, having only a few names, which defiled not their garments. In this Church is no mention of false Apostles, jews, Synagogue of Satan, Balaam, Nicolaitans, jesabel, or any such; because this is a type of the Church, and the first of the three come out from Babylon.  
The Antitype is the Sardine state, the first state of the reformed Church escaped from the Whore; and therefore is not here either Balaam, or jesabel mentioned, but the Church is considered as being come out of Babylon. This begun with Luther's time, and holdeth on to the time of the Harmony of Confessions published. In this state the Lutheran Churches got a name, in which they seemed to rejoice more, as being come out from Rome; and were no Papists, then, indeed, sound Protestants. For, as it was said of the type, that her works were not perfect: so may it be said of these in this Antitype, that their works are imperfect, as appeareth by their erroneous doctrines, and remainders of Popish devices among them. Yet in this Sardine state there was to be found a few names, that is, some particular Churches, which clearly quit themselves of Popery, so as their garments were not defiled therewith, as is sufficiently well known.  
The sixth type is Philadelphia, which hath a door open before her, and none can shut it; and though her strength be small, yet she holdeth the saith, and word of truth; and to her shall the false jews be made subject, and do her all honour, as beloved of the Lord.  
The Antitype is the Philadelphian state, and is now that wherein we do live, and shall continued to the overthrow of Rome. In this state, the passage of the Gospel shall be no more letted; the door is open by the power of Christ, and no man shall shut it: though our strength (in the reason of man) be very little, the word shall be upheld, till the false jews (the Romish Catholics) be made to stoop unto us, as we have afore time been subject to Rome. And jest this might seem incredible, the Lord saith. I, (that is, he himself,) will make them come and worship at our feet: it will be his work, and not man's: neither shall this be done for our desert, but his own love to us will bring it to pass; that they may know, that the Lord loveth us. This is the beloved state, this is the Philadelphian state, beginning with the Harmony and sweet consent of Confessions, wherein brotherly love should abound: which the Lord grant, even for his Gospel's sake, our peace, and the Enemy's destruction.  
The seventh type is Laodicea, a lukewarm Church, neither hot nor cold, without all praises.  
The Antitype is the Laodician state, which followeth next upon this Philadelphian, after the Church of Christ hath gotten full victory over the Enemies, and shall be enriched with abundance of all things, wanting nothing; which is that, which breedeth lukewarmness. This state than is not yet. For first, in the Philadelphian state, the Enemies must be made to stoop to us, which is not yet come to pass: then a tentation must come over the world, from which mercifully the Philadelphian state shall be preserved; which I take to be the great battle at Armageddon, Reu. 16. 16. upon which shall come such an Earthquake and alteration, as was never, since men dwelled upon the earth: and lastly, as is said, in the Philadelphian state the Church must grow to such wealth after these things, and enjoy such peace and live so securely, as shall breed that Laodician condition and state, a time like the days of Noah, before the coming of the Son of man. But here we must think, that the following state shall not be so of a sudden; but only by length of days, after the Church hath flourished gloriously for a time in a most graceful state; as the new jerusalem, in a very unspeakable manner.  
These things being so, this showeth us Master Brightmans' error, in making the Church of England to be typed out by the Church of, Laodicea: when we see, that these be no types of any particular Church in any one Country or other; but are types general, of a general state of Christ his Church. And he himself maketh no such particular application in any of the first types; neither, indeed, could he, nor in this aught he so to have done. I cannot but bless the Lord for very many things in his Commentary upon the Revelation; as (be it spoken without offence to any) being the best of most before him, that I have read of, and a labour praise worthy; but for descending to such particulars, as by the text and words of the prophecy cannot be made good. And yet have I observed, that for these particular applications, his book hath been more bought up, then for the rest of his most praiseworthy labour; and the same places so applied, most studied of all other: by some for the pleasure they take in them, but without good ground from the text; and by othersome, to carp so at them, as thereby they may vilify all the rest of his pains; by which both the one sort and the other might greatly profit themselves, if they would lay aside their by-respects in their readings, and give themselves to the best things, and make a right use thereof, in his and other men's labours. But as their sinister readings on the one side, maketh them cunning, perhaps, in their picked places; so it maketh them barten in the rest of the prophecy, which I find many very ignorant of, and yet can name very readily the forementioned places. But I leave them both, the one sort to their self-pleasing fancifulnes, and the other to their ill-bent carping perverseness, till the Lord teach them a better way to read godly men's labours.  
Thus (Christian Reader) have I, as I promised, showed briefly, what I think probably of this opinion touching these seven Churches. In which (besides what hath been spoken) may be observed a gradation of corruption in every state, as if one came out of another. As, defeat of love, or decay of zeal, in the Ephesine state, brought 
* This is implied in the exhort. Reu. 2. 10.  fear of man, in the Smyrnean. This fear brought forth a forbearing to deal with the wicked, in the Pergamine. This forbearing brought a plain toleration, in the Thyatirane. This brought forth a mere conformity to a bore outward profession, without the life of religion, in the Sardine. And hereto a superiority being added, and peace obtained over Enemies, in the Philadelphian, brought forth lukewarmness in the Laodician state. And as these may be noted in the states of the Churches; so here may be observed certain steps, one after another, in the working of the mystery of iniquity in the four first Churches. Where we may see, how Satan begun it with subtlety, sending out his wicked seedsmen under the name of Apostles: he increased it by hypocrisy, & contempt of the godly, by making men to profess to be that they were not, and to speak ill of other better than themselves: he enforced it by Tyranny, having exalted it into a throne: and lastly, he did uphold it by wicked sorcery, and all manner of deceiveableness of unrighteousness, by which to this day that jesabel of Rome yet remaineth, and so shall, till the appointed time come, of her final destruction. Which Kings and Princes must achieve by the sword; which Preachers must urge them unto by the word; and which people must hearty pray for: which I do; and so (friendly Reader) oughtest thou to do, and thou verily wilt do, if thou be'st a sound Protestant, a Protestant in good earnest, which I hope thou art; and if thou be'st not, I pray God thou mayst be, and so I bid thee hearty farewell.  
Thy, as thou art Christ's, R. B. Batcombe: March 14.   

THE WRITERS UPON THE Apocalyps, read by the Author of this book, for his help and furtherance to the un understanding of that heavenly Prophecy.  

Andraeas Caesariensis.  
Rich. de Sancto Victore  
Rupertus.  
Haymo.  
Thomas Aquinas.  
Dionys. Carthusianus.   

Marlorat.  
Bullingerus.  
Lambertus.  
Meyerus.  
Aretius' with N. Coladom.  
Leoninus.  
Fox.  
Eglinus.  
Grasserus.  
Piscator.  
Carolus Gallus.  
junius.  
Bezae annotat.  
Brocardus.  
Forthus.  
Alphonsus Conradus.  
Brightmanus.   

Napier.  
Fulk.  
Gyffard.  
Dent.  
His majesties Meditations.  
Simonds.  
Forbes.  
Broughton.  
Bale.  
Tafin.  
Master Perkins.   

Pererius.  
Ribera.  
Viegas.  
Bulengerus.  
Alcassar, omnium pessimus.   
Read we may all of all sorts: but in the first place, the best and last of our own, and other reformed Churches; the more ancient, as living in greater darkness, and so not so well seen into this prophecy, in the second place. And the enemies, as perverters, in the last place.   

THE CONTENTS OF this Book.  

I. That this book of the Revelation, is to be diligently studied of all sorts, in these last times.  
II. That it is an Apocalypsis, and not an Apocrypsis, but a mystery made manifest.  
III. What hath made this book till these later times so obscure; wherein the obscurity lieth; and to whom (chief) it becometh so hard to be understood.  
IU. What is to be done, to come to the understanding thereof, to remove the obscurities, and so rightly to expound the same.  
V An interpretation given, of all the most difficult things in the Chapters, throughout the whole book.    

A KEY OF KNOWLEDGE, FOR THE OPENING of the secret mysteries of S. john's mystical Revelation.  

THE FIRST PART.  

CHAP. I  
The sum of this chapter.  
This book aught to be more diligently searched into, and better known of all Christians of what estate and degree soever, of Magistrates, of Ministers, and people, than it is. Manifold are the reasons to persuade all Christ's servants to read, heart, and carefully to study it.  
THE very title may greatly 
Reason's moving to read and study this book.  move. It is not the Vision of Esay, or of Obediah, but the Revelation of jesus Christ. A more excellent title than all the Prophecies that everwere 
● 〈◊〉, the title.  before it▪ Many times fair titles prefixed to men's works not answering to such glorious titles yet do entice us to take up and read, yea the very name of an Author maketh currant often times his labour, and shall this excellent title, and the name of jesus Christ, the Author hereof, be no inducement to us to take up, and read?  
It is fore-fronted with admirable grace of authority, 
2 Reason, the authority.  not any other treatise of the sacred Bible hath so worthy a fore-speech to begin it with, as this hath. It was given by God the Father, to his Son jesus Christ, who signified it by an Angel to john; and this beloved Apostle, receiving it by the aid of God's spirit, hath written it at Christ's commandment for us. Behold here the grace, the majestical authority of this divine book! shall not the careless neglect hereof 'cause us to be guilty of too great profaneness? weigh and consider.  
The words of this book are the true sayings of 
3. Reason, the verity, cap. 19 9 and 21. 5. and 22. 6.  God, they be true and faithful, by the testimony of God sitting upon his throne, and by the witness of his Angel. The love therefore of the truth, should move all the lovers of this truth, to study the same.  
The book was revealed for this end, to be showed 
4. Reason, the end, cap. 1. 1. and 22. 6.  to the servants of Christ; it was unsealed for that purpose, therefore the servants of God should thankfully receive it, and care to learn what herein he would have them to know that they may not be guilty of neglecting the grace offered from so high and excellent a Majesty, much less contemn the study thereof, as some do too irreligiously.  
jesus Christ giveth a commandment to every 
5. Reason, Christ a commandment, cap. 2. 7 11. 17. 19 and 3. 6. 13. 2●. and 13. 9  one that hath an ear to hear, to harken what the spirit of God saith unto the Churches; and to show how earnest Christ jesus is, to have all his people acquainted with the things revealed in this book, this his charge he repeateth eight times, as the quoted places show.  
A blessing is pronounced upon the reader, hearer, 
6. Reason, a blessing, cap. 1. 3. and 22. 7.  and doer of the things written in this book; if we believe this to be a true saying, and that we judge it any thing worth to be blessed, let us read, hear and study to keep the things here foretold.  
Such as keep the sayings of this book, are fellow-servants 
7. Reason, companion with Angels; cap. 22. 9  with the holy Angels, for so speaketh the Angel of God himself unto john, so much account do they make of them that become obedient to Gods will herein.  
The excellency of this book is such, as neither 
8. Reason, the excellency of this book, cap. 5  man nor Angel, none in heaven, earth, or under the earth was found worthy so much as to look into this book, till jesus Christ went and took it out of his Father's hand to open it unto us.  
The benefit of this book so much concerneth 
9 Reason. the profit of it, cap. 5. 8. 9. 14.  the good of the whole Church, as, when Christ had prevailed to open it all the creatures of God, men and Angels sang praises unto him therefore.  
The blessed Apostle john could not but weep 
10. Reason, the Apostles desire, chap. 5. 4.  for fear that this book should have been kept close from him, and from the Church; such an earnest spirit was in him to know those things which we neglect to know.  
Albeit it be the last book of the Bible, it is 
11. Reason, the pains of other.  thought yet to be the first that ever received any man's exposition, as a book thought most necessary 
Bale his Preface to the image of both Churches.  to be known of Christians. The examples therefore of former and later Divines, first and last taking pains to comment hereupon, should make us that come after them, and have their helps before us, to be studious herein.  
It as much belongeth unto us now living as it did 
12. Reason, it concerneth us.  unto others in times past, and as it shall unto those which are to come after us; for it concerneth the whole Church to the world's end, the state whereof is fully set forth through her whole course upon the earth, till all be fulfilled and this tragical Comedy be ended, the great and last Acts whereof are shortly to come upon the world; at the finishing whereof the Plaudite shall be given to Christ by the voice of a great multitude, as the voice of many waters, and as the voice of mighty thunderings, saying, Halleluiah, the Lord God omnipotent 
Chap. 19 6.  reigneth.  
The matter of the book may move to the studying 
13. Reason, the matter of this book, which is fourfold.  thereof, which is fourfold, dogmatical, Moral, Historical, Prophetical. dogmatical is that which serves to strengthen our faith in the points of our Christianity the particulars whereof are many. I. Concerning the whole Trinity, chap. 1. 
dogmatical points.  4. 5. II. Of Christ for his humanity, chap. 1. 13. Divinity, chap 2. 18. his power and properties plentifully set down in many places chap. 1. 5. 7. 13. 16. chap. 2. 1. 8. 12. 18. and 3. 1. 7. 14. besides other places, speaking of his Omniscience, chap. 2. 23. and 5. 4. 5. His care for the Church, chap. 7. 17. and 1. 9 10. 11. and 10. 2. and 14. 1. and 12. 7. His sovereign power over all chap. 19 16. and 17. 14. and 1. 5. over Angels, chap. 1. 1. His victory over his enemies chap. 1●. and 17. 14. and 19 20. and his righteous judgement chap. 18. 14. and 19 7. III. Of Angels who are obedient to Christ, chap. 1. 1. and 22. 6. They are for the Church, rejoicing with it, chap. 5. and compassing about it, chap. 4. They are the fellow-servants and brethren of the Prophets and Saints, chap. 22. 9 They refuse to be worshipped, chap. 19 10. and will have God be worshipped, they are innumerable, chap. 5. iv Of the Church, showing what she is, a woman glorious, 12. 1. the Spouse of Christ chap. 21. 2. 9 the new jerusalem, chap. 21. 1. the holy City, chap. 11. 2. Here is noted her attire, chap. 19 8. her Crown, chap. 12. 1. her footstool, chap. 12. 1. her Defender, chap 12. 7. and 14. 14. her Ministers, chap. 11. the body of which she consisteth, chap. 4. 14. and 17. 14. Whence they be, chap. 5. 9 and 19 4. their raiment, chap. 19 14. and their Guide, chap. 14. Also whom she serveth, chap. 5. 12. 14. and 19 7. and 4. 11. and how long, chap. 7. 15. Eue●●esus Christ day and night, cap. 5. 12. 14. and 19 7. and 4. 11. who therefore giveth her constancy, chap. 12. 11. victory, chap. 12. 11. and great rewards, chap. 2. 7. 17. and 3. 10. with unspeakable comforts, chap. 7. 15. 16. 17. V Of the kingdom of darkness, & the enemies of the Church, of the Devil, chap. 2. and 12. 9 and 20. 11. of his grand instruments, the beast and false prophet cap. 13. and their practices against the Church, chap 11. and their utter overthrow by Christ in the end, chap. 19 20. and 20. 10.  
Moral matters concerning virtue and vice, 
Moral matters in this prophecy.  this book is plentifully stored with. Here be precepts affirmative imposing upon us duties of virtuous living, pressed by exhortations thereunto; neither want here promises of reward and due praises for well doing, for encouragements therein, chap. 2. 3. and 22. 14. 15. and 14. 13. and 20. 6. The example, illustrating these precepts, is the Spouse and Church of Christ, even the elect, chosen, and faithful, whose love to the truth, fervent zeal, strong faith, rare constancy, admirable patience and other most excellent Christian virtues, are here left us for our godly imitation. On the other side, here be negative commandments forbidding all vicious living, with manifold dissuasions from the same. Here the offender is reproved, and the impenitent threatened with destruction, chap. 2. and 3. and 14. 10. 11. and 21. 7. 8. Neither do here want examples to explain the same. Are not here to be found the authors of all mischief, both within and without the Church? Here may we read of the Devil and the Dragon, chap. 12. of the first and second beast, the false prophet, chap. 13. of the filthy Nicolaitans, deceitful Palaamites, bewitching jesabel, chap. ●. the devouring Locusts, chap. 9 and seducing spirits of devils, cap. 16. The whole book is spread over with store of examples, yea it may be as a fair table, in which is portrayed and drawn out to the view of the eye, lively pictures of the virtuous, and vicious; of the good and bad, of Elect and castaways; and of such as go the way of life to glory everlasting, or the way of death to endless pain.  
Historical is the matter concerning the state of 
Historical matter.  the Church, from the days of john in Patmos hitherto, now above fifteen hundred years. In the reading whereof (as far as we consider the things to be fulfilled) we may see how in john's days, when he did writ this Revelation, Satan had began to sow his tars among the Lord's wheat, sending forth false Teachers of all sorts, to breed heresies, to raise contentions, to entice to Idolatry, and filthiness, and in a word, either to overthrow utterly, or at lest greatly to hinder the holy profession of Christian religion. Of these things may we read in cap. ●. and 3. to be sound in the particular Churches. But Satan not herewith contented, being full of mischief and inveterate malice against the true Church, raised up bloody persecutions against all Christians by cruel heathenish Tyrants, who put to death infinite innocents: which wicked outrage and cruelty, Christ jesus avenged upon the heads of these miscreants to the full (of this we may read chap. 12. and 6). And in time raised up a Christian Emperor, by whom was expelled the Dragon's heathen power from ruling over the Church, and through whose embracing of Christianity, there became a world of Christians; among whom the elect, faithful, and true people of Christ were happily preserved, albeit Satan assayed once more by a flood of nations, a barbarous people in this outward fury and rage, to have destroyed the remnant of the Church, chap. 12. But at the length finding his force to be of no force, he turned his course into subtle fraud, and so wrought, that he bred his grandchild, that Antichrist and Pope of Rome the Dragon's substitute; who after deadly schisms, damnable heresies, (he falling as a star from heaven, apostating from the truth through God's permission, and Satan's power secretly working in and by him) led (through the thick smoke of dark ignorance) the Christian world captive again into heathenish ways, into heretical doctrines and idolatrous courses; and became so great, that whosoever would not submit themselves to his yoke, were not suffered to live; (of this we may read, chap. 8. and 9 and 13.) and under this spiritual yoke of bondage lived the true Church trodden under foot a long time, (cap. 11.) mercifully yet protected by the Lord jesus, (chap. 7. and 14.) until the time came that Antichrist must be revealed; then the Lord gave his word unto his servants & sent them forth to preach, (cap. 10.) who (though they endured great and bloody persecutions) yet prevailed against the beast, Christ plaguing his enemies, and making successfully powerful the labour of his servants, by whom hitherto he hath gotten the victory, and also now begun to pour forth the vials of wrath against that Antichristian state, which is fallen into a deadly consumption. Of these things thus fulfilled, as the matter of History, may we read in chap. 7. and 11. and 14. and 15, and some part of the 16. Chapter.  
The Prophetical matter (if we consider the book 
Prophetical matter.  from and in the time when john wrote) was the most of the matter contained in it, and therefore called a prophecy, chap. 1. 3. but now passing over that which is fulfilled, as historical, only that part, and so much of the book as remaineth yet to come to pass, is prophetical; foretelling the utter ruin of Rome, and Romish Hierarchy, with all the enemies of the true Church of Christ, as also after that, the most happy condition of God's people freed from their enemies, for which they shall rejoice and sing. Which things are recorded in some part of the chap. 16. in the whole: 17. and 18. and 19 and 20. and 21. and 22. chapters. Thus briefly as I could, have I laid open the matter of this book, still to persuade, to the diligent reading of the same.  

THE OBJECTIONS THAT MAY be made to hinder the study of this book.  

I. Object. This book is unpleasing, and there is no delight in the reading thereof.  
Answ. A godly man's delight is, to meditate in God's Book, for therein he findeth pleasure and joy. That the words of this book are the sayings of God, faithful and true, we have heard; what causeth it to be so unpleasing then? But to satisfy 
This book affords as much delight to an understanding Reader, as any part of Scriptare. It is full of all varieties.  thee herein, this book to an intelligent reader, will afford as much delight, as any other book of Scripture whatsoever, it is full of variety, for all sorts and conditions of men. To them that delight in history, or in the knowledge of future predictions, here is a prophetical history, and an historical prophecy, for them from john's days to the world's end. Hear the Linguist hath the Original text, and plenty of Hebraismes for his study. Hear are tropes and figures for the Rhetorician, variety of numbers for the Arithmetician: the natural Philosopher may discourse of the Lamb and Lion, of the Leopard, the Bear, and the Dragon, of Frogs and Locusts, of Horses, and of Eagles; also of thunder and lightning, hail, and earthquakes. The Astronomer may show his skill of the heavens, sun, moon, and stars. Here be strange and rare pictures for the most cunning Apelles that ever was, of Christ, of his Church, of the Dragon, the beast, and false prophet, of the holy City and Temple, and of what not through the whole book? Is any skilful in metals? Here is for him gold, silver, brass, and iron. Art thou a Lapidary? behold pearls and precious stones; the jasper, the Sardine, the Emerald, and Carbuncle, the Saphir, Chalcedonie, Sardonix, Chrysolite, and Berill, the Topas, the Chrysoprasus, the hyacinth, and the Amethyst. But what need I to run on in particular instances thus? seeing this book is full of similitudes 
It is adorned with similitudes fetched almost from every thing.  fetched from every thing: from heaven, sun, moon, and stars: from the rainbow, winds, hail, thundering, and lightning; from the air, fire, water, sea, rivers, fountains; from the earth, and earthquakes, islands, and mountains; from fowls, fishes, beasts, and creeping things; from Angels, and men; from trees, grass, green herbs; from wild wildernesses, and Cities inhabited; from war hosts, and armies the sword and battle, horses and Chariots, with triumph and victory; from high callings, Princes, Kings, Priests, & Prophets, Merchants, and seamen; from thrones, crowns, and seats; from music, and musicans, pipers, trumpeters, haps, viols, and sound of voices; from raiment, long robes, golden girdles, fine white linen purple, silk, and scarlet; from vessels of thin wood, ivory, brass, and marble; yea here is mention of Cinnamon, odours, ointments, frankincense wine, oil, fine flower and wheat, of the vintage and harvest; a very world of particulars is mentioned in this book: so as if the heaven or the earth, or any thing in either of them, either of nature, or art may entice a reader, this book may allure him to the study hereof. And besides all 
Here be pleasant allusions to the state of the ancient people of God under the Law.  these, here the Christian by allusions may behold the state of the old and ancient people of God under the Law, their Kings, Priests, Elders, Temple, Ark, Tabernacle, Altars, service and worship, and also jerusalem the holy City: as if in mentioning of these, john were judaizing & leading us again to the old Law abolished▪ And the jews (if now God would open their eyes) may see in their own ceremonies, City, Temple, Priests, Altars, and incense; in their Kings and Elders, the glorious state of the Christian Church, certainly established by the blood of their promised Messiah, 〈◊〉 〈◊〉 blessed Saviour. Great herefore is the delight and pleasure, which may be had in reading and studying of this book.   

II. Object. Albeit it may hereby 〈◊〉 indeed to be pleasant, and to afford delight 〈◊〉 so great variety of things herein mentioned, yet the profit will be littled perhaps not worth the labour which a studious reader would bestow upon it.  
Answ. The book is as profitable as pleasant, 
This book is as profitable as pleasant.  and more too: indeed, the benefit of this book being unfolded and made known, is more than by pen can be set down, or by the tongue be uttered.  
I. We may see by this, all things falling out, in, 
The first benefit of this book.  with, or against the Church of Christ, from the day of the revelation hereof unto the world's end, to have been by God fore-determined. So as nothing 
Chap. 1. 19 and 4. 1. and 5. 1.  hath, doth, or hereafter shall come to pass by chance, by policy of the Church, by the subtlety of the enemies; but only according to the good will and pleasure of God, guiding and ordering all things, in all circumstances, by the ha●d of his providence, in divine wisdom, to the glory of his name, and good of his Church. This will 'cause patience, quietness of spirit, & a submitting of our wills unto God's will, in all the Churches changeable courses, whether in ebbing or flowing, rising or falling, in peace, or under persecution; and never to fear the enemy, who can do nothing, but what is foreordained.  
II. We have here a book of Martyrs, showing 
The second benefit. Chap. 2. 13. and 6. 9 11. and 11. 3. 7. 8. and 12. 11. Chap. 9 & 12. and 13. and 14. and 16. and 17. and 18. and 19 and 20.  the sufferings of the godly, their zeal, and patience, and tribulation; their opposing of the adversaries, their death and martyrdom; with all the enemies, policies, and cruelties, and Gods revengeful hand upon them for the same. The consideration whereof may afford us examples worthy our imitation in the one; and in the other, cause of thankfulness to God, taking his people's part: and to be courageous, and confidently bold in the Lord's quarrel still against these enemies, as the godly before us have been.  
III. We here may learn, who were the enemies 
The third benefit. cap. 12. and 13. and 9 and 11. and 17. 18. 19 20.  of the Church, who now be, and hereafter shall be, with their nature, courses, intendments, and practices, from their uprising, to their fall and utter ruin; by which we may learn truly to discern them, to stand against them, to watch, and stand continually armed in the defence of the truth to prevent their mischiefs.  
iv We may here see Christ's presence ever 
The fourth benefit. cap. 1. 13. and 14. 1. and 4. and 5. and 7. cap. 11. 17. 1. and 19 1-21. and 21. and 22.  with his Church, his care to teach them, and to prevent their destruction in a world of mischiefs, safely carrying them through all the floods of evils (with which earthly minds were overwhelmed) and sending them safe (as the Israelites) to the shore, there to behold the utter destruction of all their enemies. This will strengthen our faith, increase our joy, comfort our hearts in a joyful expectation, and keep us constant unto the end. 
The fifth benefit. cap. 17. and 13. and 18.   
V Hereby may we see, if we will see the clear light at noon day, that Rome (not heathenish, but professing Christ) is Babylon, the Pope, that Antichrist, & false prophet, under the name of Christ, to be the very enemy of jesus Christ, & that star fallen from heaven, whose Egyptian cruelty, sodomitical 
cap. 13. and. 19 and 9  practices, and Heathenish Idolatry, sorceries and deceits, hath brought upon the Christian world, 
cap. 11. 8. and 9 20. 21. and 18. 23.  the furious and hellish rage of the Turkish power, as a plague, in his wrath, for this Romish iniquity. This should 'cause all Christians to detest Pope and popery, and such as yet remain under his jurisdiction, to get out quickly from under that whorish government, and bloody state; and we, that 
Cap. 9 14. 21.  have escaped, should be moved hereby to sing praises unto God for ever.  
VI By this book may we, the reformed Churches, 
The sixth benefit.  the true members of Christ's Church, know our happy estate, and what is our duty, what God commandeth us to do, for the furthering of our promised future happiness, in endeavouring the utter ruin of that cursed state of Antichristianisme: Kings are to war against her with the 
Cap. 17. 16.  sword, and to burn the whore with fire: The Prophets, into whom is come the spirit of life from God, are to fight against the same with the word, 
Cap. 11. 11.  sword of the spirit; and by the power of instruction and prophecy, to give unto the Angel's instruments of wrath, the vials full of the wrath of God, to pour upon that state the plagues due, for 
Cap. 13. 7.  the blood of the Saints and Prophets, shed by the same. All the flock of Christ, elect, called and faithful, which stand on the Lamb's part are to pray for her ruin, and to rejoice at her destruction. 
Cap. 17. 14. with 19 1. 2-7.  This should make us keep the words of this prophesy, which is, in our places, to seek the fulfilling thereof, and to bring that to pass which is 
Cap. 1. 3.  prophesied of us, so shall we be blessed; it is our duty to fulfil all righteousness, as Christ speaketh, who did carefully fulfil all the words of Scripture 
Mat. 3. 15. and 4. 14. and 2. 4. and 2. 4. and 26. 54.  prophesying of him, as the writings of the Evangelists every where do show; therefore let us take heed, jest we will be lukewarm and careless, and the Lord spew us out of his mouth. If we will not fulfil the words, and keep the sayings of this prophecy, to be blessed, let us fear to be cursed; 
Cap. 22. 7.  according to that threat of the Prophet; Cursed is he that doth the work of the Lord negligently. 
jer. 48. 10.   
VII. By this book may all we Protestants see, 
The seventh benefit. Cap. 10. 11.  how far we have prevailed by the little book in the Angel's hand, given unto john, for the recovery of Christ's flock, from under the general Apostasy; 
Cap. 11. and. 14. 6. 7. 8. 9  how forcible the preaching of the Gospel hath been hitherto against the beast, and the whore sitting thereupon; how the time of Antichrists destruction is very nigh at hand, so as we have no need to fear the rising up thereof any more; but rather 
Cap. 10. 6. 7. and 17. 8. 11. and 19 20.  certainly to expect the utter ruin and desolation thereof. This should 'cause us to rejoice in the preaching of the Gospel, to seek to maintain and further it, by all possible means, not fearing any of the plots or attempts of the enemies, our popish adversaries. For by the Angel's oath the Church is 
Cap. 10. 6. 7.  to prospero, and the enemies are no more to increase, but to be under the vials of God's wrath, as they now are, and shall be, till they be consumed. The words of the book is plain for this. And now above fifty years God hath given us experience hereof: and every day shall the Church of God find the verity of the Angels words more and more: for the seventh trumpet hath blown, the events contained under it, show it to the simplest that shall observe that which is in the tenth, and eleventh chapters of this heavenly Revelation.  
VIII, By this book are we foretold of future 
The eighth benefit. Cap. 16. 18.  evils yet to come upon the world, the like was never before, and that at the pouring out of the seventh vial, which should make every one of us watchful, that in the days of tentation we perish not. Yet for the consolation of God's people, let 
Cap. 19 and 21. and 22.  them know certainly this, that all shall turn to the good of God's Church, the evils shall light upon the wicked, but the Lords people shall in the end found peace, even here, and shall sing praises to the Lamb, and to him that sitteth upon the throne, for ever and ever. And thus we see the singular and unspeakable profit of this heavenly prophecy, the words whereof are faithful and true.   

III. Object. Be it that it be pleasant and profitable, yet it is not a book of that necessity, as we need to be so careful to study it.  
Answ. How necessary it is for us to be well acquainted 
This book is most necessary to be known.  with this book, the first reasans given to read it, and the manifold profit coming hereby to God's Church, show sufficiently to every indifferent man. Our dread Sovereign, whose learned pen hath proclaimed open war to Antichrist, in his highness meditations upon chap. 20. vers. 7, 8. 9 10. saith thus: As of all books, the holy Scripture 
His majesties meditations on Revel. 20.  is most necessary for the instruction of a Christian, so of all the Scriptures, the book of the Revelation is most meet for this our last age, as a prophecy of the latter times. How can it be but necessary, when indeed the matter therein concerneth us so nearly? If we do judge ourselves to be the Church of God, and his servants, whose it is chief to know the things herein contained, and to endeavour to fulfil them.   

iv Object. But many great scholars, and in no mean place, think it not so necessary, but leave it as an obscure book not to be medled-with.  
Answ. Why they leave it untouched, these great scholars best know in themselves; but to their opinion, as a book not so necessary (as they say) for all now to understand, I oppose, I. the authority of God, and the words of this book, from whence the former reasons are wholly fetched. II. The 
Qui augustissimis sacrosanctae hujus prophetiae coruscat donis, quibus omnes omnium aetatum interpretes longo post se interuallo reliquit. Bullinger in his Preface to the Revel. In his Dedicat. Epistle before his Com. upon this book.  authority of our gracious Sovereign, One hardly matchable for his knowledge in this book, (as Eglinus a learned man affirmeth) who having studied it, speaketh according to verity and sound judgement, from the book itself. III. The authority of learned men, Bullinger, Meyerus, and others; yea, I oppose the painful labours of all the learned (both old and new) that have written upon this book, as a sufficient confutation of their idle and ill conceit, against the most necessary use of this book to the whole Christian world.     

CHAP. II.  
The sum of the second chapter.  
Not only we, who by God's mercy are come out of Babylon, are to read, & study this book; but also all those that never yet came out of that state, and such miserable souls, as have woefully apostated from us, are to be acquainted with this book, for these reasons following.  
I. THis book doth show them, that their 
The Papists are diligently to study this book. The first reason.  dwelling is in Babylon, the habitation of Devils, the hold of all foul spirits, and a cage of every unclean and hateful bird, chap. 18. 2. 3. yea it is spiritually Egypt and Sodom, chap. 11. 8. Not heathenish, but their popish Rome is Babylon, even Rome now christian. It is then Babylon, first, when Antichrist 
Rome is Babylon by the Pope's seat therein.  sits there, which must be after the heathenish Emperors, 2. Thess. 2. Secondly, when it becometh a whore, deceiving by whorish allurements, chap. 17. 1. 2. 18. and 16. 19 and not only (by strength of arms) subduing as the heathen Emperors did. Thirdly, when it is called a mystery, chap. 17. 5. which cannot be, as it was heathen, but Christian. Fourthly, when it is the beast with seven heads and ten horns, chap. 13. & 17. 7. bearing up the whore, and having Crowns upon the horns, chap. 13. for being Heathenish the Crowns were upon the heads, and not on the horns, chap. 12. Fifthly, when the ten horns receive power as Kings with the 
Revel. 17. 12.  beast, which cannot be, while the heathen Emperors reigned, who shared no kingly sovereignty to any other with themselves. Sixthly, when it hath a mark, a name, and the number of a name, having gotten such power by wonders and miracles, as it causeth all upon pain of death to receive this mark or the name, or to have the number of the name, chap. 13. 11. 17. and 14. 9 which things cannot be avouched of heathenish Rome: therefore of Rome christian, or rather Anti-christian. Seventhly, when one of the heads is wounded and healed again, then Rome is Babylon, chap. 13. Eightly, when Rome bewitched Kings with the wine of her fornication, chap. 17. 21, and God raised up Preachers to proclaim for that cause her downfall, chap. 14. 8. Ninthly, when the seventh vial is poured out, chap. 16. 19 which is many hundreds of years after Rome was rid of heathen Emperors. Lastly, when Rome is threatened that it shall be no more, but come to utter destruction, chap. 18. 2. 21, and that under the seventh head, chap. 17. 8. 11, when the Heathen Emperors (the sixth head) was passed.  
II. Hereby may they hear, how the Lord commandeth 
The second reason, they are in Babylon.  them to come out of this their Babylon; if they will be held the people of God, and if they will not be partakers of her sins, that so they may not receive of her plagues, Revel. 18. 4; for as Babylon, she shall be laid waste, chap. 18. 2. as Egypt be horribly plagued, chap. 16. and as Sodom with fire be burned, chap. 18. 8.  
III. This will show them, that their Pope is 
The third reason, the Pope is Antichrist.  that Antichrist, the star fallen, and the King of the Locusts, chap. 9 1. 11. the horned beast like the Lamb, speaking as the Dragon, chap. 13. 11. for in 
Chap. 13. 11. 12. 17.  all things the Pope agreeth with that second beast, which hath the show of a Lamb, but the very 
Chap. 19 20.  Dragon's mouth; which exerciseth all the power of the first beast, which causeth all to worship him for to advance the Roman state; which doth wonders & miracles, as a false prophet, to deceive them that devil on the earth, and commandeth them to make an image to the beast, and to worship the same upon pain of death: which cureth the deadly wound, and lastly forceth all to receive a mark in their right hand, or in their foreheads, or else to have no commerce with them. All which are the Pope's properties and practice, as after is showed at large.  
iv This book will tell them, that their service 
The fourth reason, their service abominable.  is but the acts of an whore (fornication, abominations and filthiness, though that state seem never so glorious) being attired in purple and scarlet, decked with gold and pearl; and though that these things be reached out to them in a golden cup, in that whore's hand, chap. 17. 2. 4. So as, according to the position delivered by a learned Divine, proved, and not hitherto disproved, a Papist by his Romish religion cannot go beyond a Reprobate: 
Master Perkins position.  which being true, is enough to condemn their religion, their profession and practices therein for ever.  
V By this shall they know, who they be that 
The fifth reason, they shall know who are Papists.  are carried away with that Romish religion and state, even such as be earthly inhabitants, cap. 17. 2. Such as be seduced by their sorceries, chap. 18. 23. by the wonders and false miracles of the beast, chap. 13. 13. 14. and of the false prophet, cap. 19 20. Such as be drunk with the wine of that fornication, the outward pomp and glory of that whore, chap. 17. 2-4. Such as gain thereby, and live in the pleasures of that state, cap. 18. 3. 9 10. 11. Such as have foolishly admired the power, seat, and great authority thereof formerly received from the Dragon, cap. 13. 3. 4. Such as cannot submit themselves to the powerful preaching of the Gospel, but hold themselves tormented by the true Ministers of Christ, chap. 11. 10. Such as in the love of life and goods have through fear submitted to the power of the beast, cap. 13. 16. Lastly, such as whose names are not written in the book of life of the Lamb, slain from the foundation of the world: chap. 13. 8. and 17. 8.  
VI Hereby may they learn to see, what shall 
The sixth reason, to behold their end.  become of their Pope and state, their beast and false Prophet; yea and what shall become of those that worship that beast, his image, and receive the mark of his name; verily they shall be plagued with exquisite torments, chap. 19 20. and 14. 9 10. 11: and of her plagues, in the destruction of that state, shall all receive that will not departed from her, chap. 18. 4.  
VII. By this book shall they learn to satisfy 
The seventh reason, to satisfy themselves of a main question between them and us.  themselves in that question, which they so often have propounded to us: where our Church was before Luther's days? Certainly even in the wilderness with the woman, chap. 12; having the two witnesses prophesying in sackcloth, cap. 11. 3. and in the temple, while the holy city was trodden under foot by that Antichristian state, chap. 11. 2. and 13. 5.  
VIII. By this book they shall see the reasons 
The eighth reason to be of.  of those things, which now do so greatly vex and torment that their state, their Pope, their jesuits, Priests, and all the obstinate rout of them: I. How it is, and by what means it cometh to pass that so many countries, kingdoms and people in Christendom, since Luther's time, have forsaken their Antichristian state? Even Christ's own power by his Preachers recovering his own, that is, people, nations, tongues and Kings from under that pseudo-catholike and Apostatical Church, chap. 10. 11. and 14. 6. II. How it was, that after they had slain and murdered john Hus, and Jerome of prague, with many other, at several times, and became so merry 
Chap. 11. 7. 10.  after their cruelties, as if all had been safe; yet must Luther, and with him many other rise up in their sight preaching against them powerfully, and yet nevertheless do escape death at their hands? Even because the spirit of life from God entered into them, and took them up unto him, in the sight of those their enemies, chap. 14. 7. 8. 9 and 11. 11. III. How it is, that now their jesuits and Priests are of us put to death, and with them other traitorous persons? Even the judgement and hand of God upon them, who avengeth hereby the blood of his Saints and Prophets, and doth to them, as they have done to us, chap. 16. 5. 6. and 13. 10. iv How it is possible, that we can so prevail against them, and that they get not the hand against us? why their invincible Armado came to nought? why their unheardof plot of Gunpowder-treason came to none effect? why they prospero not against us, sithen they be so subtle, so treacherous and hellishly false, that no oath can bind them to faithfulness; but now do, and daily shall by little and little decay to their utter ruin? Even because their date of growth is past, chap. 10. 6. the kingdoms are become the Lords, who shall reign for ever, chap. 11. 15. for now do come out of the Church the Angels to pour out the last plagues, and that upon them, till they be destroyed, chap. 15. 6. 7. and 16.  
IX. The holy Apostle S. john our Prophet here 
The ninth reason, to see how they overthrow themselves at unawares.  would let them see plainly (if they would see the light at noon day) that in the mainest arguments they bring to overthrow us, they do unawares strengthen us; and what they think do serve to make for themselves, in those they be confounded and overthrown. Good Reader in wisdom discern, and judge righteously.  
The Papists against the Protestants. john for the Protestants. Their 
* The Papists arguments against us, answered by the Apostle, who overthroweth them by the words of the text.  Church (if it had any being) was hidden till of late years, trodden underfoot, and of no esteem in the world. So should the true Church be, the Temple and holy City must be trodden under foot, and be of no esteem in the world; chap. 11. 1. 2. 10. and 12. 6. 14. Their number small, in comparison of ours. The flock of Christ is but an 144000: chap. 14. 1. it is a small number, when the whole world followeth after Antichrist: chap. 13. 3. 16. Their first upsetters, which taught them this their religion, were but a few, and those base fellows too. Christ's witnesses against the Antichristian state were at the first few, and poor, and for a time clothed in sackcloth: chap. 11. 3. They were judged and condemned, & not held worthy to live, and that not of a few, but generally of the whole earth. So Christ by his Angel foreshowed the same, that it should so fall out with the true Preachers of the Gospel: chap. 11. 7. 9 10. They have wickedly forsaken our Church, contrary to the practice of their forefathers, many hundreds of years. Not wickedly, but justly at the commandment of God, chap. 18. 4; not contrary to the will of their heavenly Father, though contrary, to earthly forefathers misled by Antichrist: chap. 13. 13. 14. They condemn our Church as an whore, and call our estate Babylon; and yet they cannot but acknowledge that they came out from us. The spirit of God calleth your Church the Whore, chap. 17. 1. and Rome (that great City) Babylon, cap. 17. 18. and 18. 2. out of which they may well confess that they came, as the Lord commanded them: chap. 18. 4. They are all for preaching, and singing of Psalms, leaving the old & ancient service of the Church. The true messengers of Christ are Preachers, and do perform that duty, cap. 11. and 14. and the true Church praiseth God, with singing of Psalms, cap. 15. 3. They abhor Images, and will not worship either Saint or Angel, which hath been a custom of the Church. They justly abhor those things, for which God plagued the Romish people, cap. 9 20. and concerning worship, the true Church only worshippeth God, cap. 4. 8-11. & 5. 14. so being commanded, cap. 14. 7. and by an Angel forbidden to worship Angels, cap. 19 10. These late upstart-preachers have troubled the world, & have drawn away many from their old obedience. The true Prophets of Christ must torment the inhabitants of the earth, cap. 11. 10. and by the ministry of the word, preach to people, nations, tongues, and Kings, to bring them from Antichrist, and the Romish Church, cap. 10. 11. and 14. 6-9. These Preachers do incite and stir up authority against us, and to deal hardly with us. They exhort to no more than God commandeth, saying, reward her, as she rewarded you, and give double unto her, according to her works, in the cup she hath filled, fill to her double, cap. 18. 6. Their Kings and Magistrates murder holy and learned men, jesuits, Priests, and other of our religion. They murder none, but execute justice upon them, as the Lord foretold they should do, cap. 13. 10. and herein the Lord is righteous, to give them blood that have shed blood. cap. 16. 5. 6.  
The Papists for the Papists. john against the Papists. Rome is the mother-Church. Yea, 
* The Papists arguments for themselves, turned against themselves, by the words of the prophecy.  the mother of harlots and abominations of the earth, cap. 17. 5. Our Church is the holy Catholic Church. It is Babylon the great, cap. 18. 2. and 17. 5. spiritually Sodom and Egypt, cap. 11. 8. The Pope in his Popedom, is a holy father, Christ's Vicar on earth, and sitteth at Rome. He is the beast, cap. 11. 7. and 13. 1. 11. the Dragon's Substitute, cap. 13. 2. and at Rome the whore sitteth, cap. 17. 1. 3. Christ gave to him his power, seat, and authority. Not: the Angel hath told thee, that the Dragon the devil gave him his power, seat, and great authority, cap. 13. 2. 4. Kings and mighty Potentates have submitted both themselves, and their kingdoms to our Church's authority, which they would never have done, if it had not been of God. The Kings of the earth must commit fornication with that where, cap. 17. 2. and must give their power, strength and kingdom to the beast, cap. 17. 13. for God hath put into their hearts, to fulfil his will, ver. 17. All the world have been of our religion, and depended upon the authority of Rome. All the world must wonder after the beast, and worship him, cap. 13. 3. and 17. 8. yea peoples and multitudes, nations and tongues, must be subject to that whore of Rome. 17. 1. 15. Those that have worshipped this high Ecclesiastical power, and have given the supremacy to that seat, were godly, learned, and devout people of all sorts. They were such as were deceived, cap. 13. 14. or by fear compelled, vers. 16. 17. 〈◊〉 carnally 〈◊〉 〈◊〉 〈◊〉 that 〈◊〉, cap. 17. 2. or that lived in pleasures with her, cap. 18. and that were not in the book of life, cap. 13. 8. Our Church is full of glory and magnificence, we spare no cost to set out our service with. Indeed the where must be arrayed in purple, scarlet colour, and decked with gold, precious stones, and pearls, cap. 17. 4. Our Church hath heretofore commanded all over, challenging Supremacy, and had it yielded to her generally. Great Babylon saith in her heart, I sit as Queène, cap. 18. 7. and the whore sitteth upon many waters, ca 17. 1. that is, peoples, multitudes, nations & tongues, vers. 15. Great was the unity and consent of Princes and people, while the authority of our Church prevailed. So must it be, while the beast beareth rule; Kings will be of one mind, and agreed with him, cap. 17. 13. 17. and the inhabitants of the earth will be merry, ca 11. 10. Our Church hath been famous for miracles, by which many have been moved to embrace our religion. The beast, chap. 13. 13. 14. and the false prophet do wonders and miracles, and deceive thereby earthly people, cap. 19 20. yea Babylon by these her sorceries deceive the nations, cap. 18. 24. Our Church hath been visible and apparent unto all; yea, and hath flourished a long time, in the spite of all her gainsayers. This proveth you not to be the Temple or holy City, but indeed the out-court, which hath been apparent unto the nations, who have heretofore murdered and oppressed the Saints and people of God, that did refuse to subject unto you, ca 11. 2. 7. and 20. 4. and 13. 15. Our Church hath ever been a condemner (unto the death) of all those upstart Preachers, and other troublers of the peace of the Christian world: so zealous hath she ever been to uphold religion. Indeed the woman (the whore) could away with no opposition, cap. 11. but hath risen up against Christ's servants, and become drunk with the blood of the Saints and the blood of the Martyrs of jesus, cap. 17. 6. Our Popes have made war against such as opposed the Church's authority, and God gave them victory over their victory over their enemies, and none were able to withstand them; such power they had from God. The beast shall make war against the Saints, yea and also overcome them, for not yielding unto him; and put many to death therefore: and power was given him over all kindreds, tongues, and nations, cap. 11. 7. and 13. 4. 7. 15. cap. 20. 4. Our holy father's acts against these busy fellows, that rose up to speak against the established authority were (I am sure) approved then of all universally: which would not have been, if they had been wicked and evil. Their beast full of blasphemies, and his deeds full of cruelty against the true Prophets of God, must be applauded of all the inhabitants of the earth, yea they must rejoice at his ill deeds, cap. 11. 10. Our Church is so careful for soules-safety, that she will permit none to live with in her lap, unless they show themselves to be her obedient children. The beast will make all to receive a mark in their right hand, or forehead, else no buying or selling where he hath to do, except they have his mark, name, or the number of his name, cap. 13. 16. 17. Our Church hath yet many endued with gifts of miracles to go out for her, and is able to make an army with kingly aid against our enemies. Indeed out of the mouth of the Dragon, beast, and false Prophet come forth unclean spirits like frogs, the spirits of devils working miracles, to go unto Kings, to fight for them, cap. 16. 13. 14. Our Church wanteth not yet, neither ever shall (I hope) the countenance of Kings, and great men, to like and approve of her, yea and to maintain her, say, and do what men can, and all the Heretics in the world with them. True it is, Babylon hath, and shall have Kings, and great men of the earth, to love and like of her, yea to fight for her, cap. 17. 14. & 19 19 and when she is destroyed, then to mourn and to 〈◊〉 for 〈◊〉, cap. 18.  
Thus may these deceived people, behold and see how they speak against themselves, while they would gladly speak most for themselves. They would be held to be the true Church, and yet they prove it by the infallible marks of the false Church; they would be the c●●st spouse of Christ, and yet they set out themselves with the apparent tokens of the woman the whore; behold, stay and wonder! can there be under heaven a more evident bewitching then this? consider thou that readest, and give true judgement by evidence of truth.   

CHAP. III.  
The sum of the third chapter. Reasons for both Protestants and Papists. The first reason, to know in what state they do stand.  
Protestants and Papists (as severally, so jointly) should study this book, for the good of them both.  
I. BY this book shall they know, that which is most necessary to be known of them both, that is, in what state they stand, whether they be for Christ, or Antichrist; what mark they have, the fathers, or the beasts; in what place they stand, in Babylon, or in the Temple of God; among whom they are, whether of the Gentiles and nations following the beast, or with the Lamb on mount Zion, among the elect, chosen, and faithful. To know all things, and not to know these things, is to know (indeed) nothing at all; without this knowledge, no true comfort, no assurance of salvation. Now this book, (above all other parts of sacred Scripture) discovereth plainly and fully these things unto us, ranking all that bear the name of Christians, in their due order & place, to the one side or to the other. For in this book is showed: I Two persons (principal heads) that is, Christ, and Antichrist. II. Two places, new jerusalem, and Babylon. III. The inhabitants of the one, and the inhabitants of the other, with the qualities and conditions of either of them distinctly noted. iv Here be two marks, the father's mark, and the beasts mark, either of them to know their own by. Now every one of us, are either Christ's, or Antichrists, either citizens of the new jerusalem, or dwellers in Babylon, and have verily upon us, the father's mark or the beasts; which in this book we shall, by God's merciful assistance, well discern, if we by ardent prayer and diligent study seriously peruse and carefully read it over. These are points of so great moment, as every man, that hath any care of his salvation, should labour for the certain knowledge thereof, and right gladly should these things 'cause us to take, now at the length, this holy book into our hands, by which we may of so great and necessary truths be fully resolved.  
II. This book will decide the mainest points 
The second reason, to know how to decide main points of controversy between us and them.  of controversy between us and them, as the last section in the former chapter doth show, concerning the Church, the ministery, our callings, the visibility, and hidden state of the Church, with such other points, about which there is such eager contending, and about which many great and troublesome disputations are daily in hand, thousands of questions propounded, and learned men on both sides even wearied therewith; which bring weak apprehensions into amazments, and the unsettled into desperate thoughts of Atheism, to think it no matter whether they be of this or that side, or of neither, but to live as neuter to either, and so to be in themselves of no religion at all, as too many be. But if this book were better known, and more plainly laid open, without all sinister and partial respect, the weak ones on our side would be strongly settled, and many deceived souls on their part would be recovered, and made zealous in this liberty of the Gospel and freedom from Antichristianisme, which the Lord jesus grant, even so, Amen.  
III. This book so clearly setteth out in flat 
The third reason, to know the true and false Church asunder.  opposition the true and false Church, with their heads, members, parts and properties, as any indifferent Reader, Protestant or Papist, may judge which is the one, which is the other; who are Christ's, who be Antichrists, who be true Christians, who be Antichristians, as the difference and also the opposition now here following fully declareth.  
Christ. Antichrist. The King of Saints: 
The opposition between Christ and Antichrist, only out of this prophecy in all these particulars.  chap. 15. 3. The King of Locusts, chap. 9 11. The faithful and true witness, chap. 3. 14. and 1. 5. and 19 11. The false Prophet deceiving, chap. 19 20. A Lamb, chap. 14. 1. chap. 5. 14. A beast like a Lamb having two horns, but speaking as a Dragon, chap. 13. 11. The Angel coming down from heaven, cap. 10. 1. and the bright morning-star, chap. 22. 16. The Angel of the bottomless pit, chap. 9 11. the beast ascending from thence, chap. 11. 7, out of the earth, chap. 13. 9 and the star fallen from heaven: chap. 9 2. The Redeemer, chap. 5. 9 The Destroyer: chap. 9 11. Upon his head a crown of gold, chap. 14. 14. Upon his head the name of blasphemy, chap. 13. 1. He hath the Key of David, chap. 3. 7. This, the Key of the bottomless pit, chap. 9 1. He sitteth in his father's throne, chap. 3. 21. This in the Dragon's seat and throne, cap. 13. 2. He warreth in defence of his Saints, chap. 12. and 17. This maketh war against the Saints, chap. 11. 7. and 13. 7. and 19 19 He winneth people to him only by the preaching of the word, chap. 10. 11. and subdueth them by the sword, which cometh out of his mouth, chap. 19 15. 21. This by false miracles, by force and fear of death, if they will not submit themselves to his will, chap. 13. 13. 14. 15. 16. Christ permitteth men to live, and to buy and cell, though they do not yield to him. This sergeant Lamb will let ●● man buy nor cell, except him that hath the mark, the name of the beast, or his number, chap. 13. 17. Christ fitteth his servants to preach, & commandeth them to do so: chap. 10. 11. This beast alloweth of no Preachers of God's word, but riseth up and murdereth them, chap. 11. 7. Christ the Lamb hath his wife, chap. 19 7. This beast and false Prophet his whore, chap. 17. Christ was, is, and shall be, chap. 1. 8. and 11. 17. and reigneth for ever: chap. 11. 15. This beast was, is not, and yet is, and shall have power 42 months, and go into destruction: chap. 13. 5. and 17. 8. 11.  
The true Church of Christ. The false Church of Antichrist. This is the holy beloved City, new jerusalem, chap. 20. 9 and 21. 2. This that great 
* The opposition between us the true Church of Christ, and the popish Synagogue, or Church of Antichrist, as this prophecy sets us at odds for ever in these particulars.  City, chap. 14. 8. and 17. 18. the City of the nations, chap. 16. 19 great Babylon, cap. 18. 2. This the tabernacle of God his habitation, cap. 21. 3. This the habitation of Devils, the hold of every foul spirit, and the cage of every unclean and hateful bird, chap. 18. 2. This the lambs wife, chap. 19 7. and 21. 9 This Antichrists whore: chap. 17. This the Temple, cap. 11. This the Out-court, chap. 11. 2. This the Woman clothed with the Sun, and the Moon under her feet, and upon her head a Crown of 12 stars: chap. 12. 1. This the Woman arrayed in purple and scarlet colour, and decked with gold & precious stones and pearl; under her the scarlet coloured beast, and upon her forehead, a name written mystery, Babylon, etc. cap. 17. 3. 4. 5. This trodden under foot, cap. 11. 2. escapeth into the wilderness, and there is hidden for a space and nourished 1260. days, ca 12. 6. 14. This treadeth upon the Church, cap. 11. sitteth as a Queen glorifying herself, and living deliciously, chap. 18. 7. This is hated of the Dragon, cap. 12. and 20. 9 persecuted by the beast and false prophet, cap. 11. 7. and 13. 7. and 19 19 and against whom the Kings of the earth rise up, cap. 17. 14. and 19 19 This favoured to the utmost by the Dragon, ca 13. 2. borne up by the beast, cap. 17. 3. 7. assisted by the Kings of the earth, cap. 17. 14. and 19 19 who have committed fornication, cap. 17. 2. and lived deliciously with her, cap. 18. 9 This hath in the hand of the Angel, the little book for to teach the people, cap. 10. This hath in her hand a golden cup, full of abominations, and filthiness of her fornication, cap. 17. 4. This is led by Christ to the living fountains of waters, cap. 7. 17. even the waters of life to drink thereof, chap. 21. 6. and 22. 17. This woman is drunk with the blood of the Saints and the blood of the Martyrs of jesus, cap. 17. 6. This hath the Lamb to instruct all hers, cap. 5. This hath the false prophet working miracles to deceive all hers, cap. 19 20. This hath only God himself, and Christ in the midst, ruling her, cap. 1. 1. and 22. 3. This hath Antichrist, the King of the Locusts, whose harlot she is to rule over her, cap. 9 This hath the approbation of God, and the Kings of the earth shall bring their glory and honour to her, cap. 21. 24 This hath damnation from God, chap. 17. 1. and the Kings at length shall hate this whore, as she deserves, and burn her with fire, cap. 17. 16.  
The Servants of Christ. The Servants of 
The opposition between the Preachers of the Gospel, and the servants of Antichrist the Pope.  Antichrist. These are Angels and Stars, cap, 1. and 2. and 3. These are Locusts, frogs, and unclean spirits of devils, cap. 9 and 16. These are Prophets, and do preach the Gospel, cap. 11. and 14. 6. These preach not, or preach m●ns precepts, and do torment men, chap. 9 and work deceitful miracles, to deceive them that devil on the earth, cap. 13. 13. 14. and 19 20. These come out of the Temple, and are sent by Christ, cap. 14. and 10. 11. to whom he giveth power, cap. 11. 3. These come out of the smoke of the bottomless pit, cap. 9 and are sent by the Dragon, beast, and false prophet, ca 16. from whom they receive power, cap. 9 3. These go forth with the everlasting Gospel, exhorting men to fear God, and to worship him, cap. 14. 6. These go forth, without the Gospel, to hurt, chap. 9 3. 10. and to inrite the Kings of the earth unto mischief, against Christ his people, cap. 16. These preach against Babylon, and proclaim her fall, and do threaten vengeance against such as do subject themselves thereto, chap. 14. 8. 9 10. 11. These, out of the mouth of the Dragon, beast, and false Prophet, do use all their deceitful working of miracles, to procure helps for the upholding the same, cap. 16. 10. 13. 14. These have been killed only for preaching God's word, and for the testimony of jesus, cap. 14. 6. and cap. 11. 7. and 20. 4. These are put to death for the blood they shed, chap. 16. 6. and for their damnable treacheries and treasons.  
Christians. Antichristians. These are they that devil in heaven, cap. 13. 6. These are the inhabitants of the earth, chap. 13. 8. and 11. 10. These do worship God, chap. 4. and 5. and 11. 16. and 22. 3. These worship the Dragon and beast, chap. 13. 4. 18. 12. devils and idols of gold and silver, and brass, and stone, and of wood, cap. 9 20. These are without guile in their mouths, cap. 14. 5. These be guileful equivocators, and makers of lies, chap. 22. as their practice proclaims to the world. These are not defiled with women, but are virgins, cap. 14. 4. These are guilty of fornication spiritual, cap. 17. 2. and corporal. cap. 9 21. These do follow the commandments of God, and do keep the faith of jesus, cap. 14. 12. These do what the beast and false prophet will have them to do, by whose false miracles they are deceived, chap. 13. and 19 20. These reverence the voice of Christ's Ministers, and openly show it, cap. 4. 9 10. and 5. 14. These hold them to be a torment to them, and rejoice and are merry, if the beast kill them, cap. 11. 10. These rejoice, that Christ taketh to him his power and reigneth, ca 11. 16. 17. These like Heathen nations, and Gentiles, cap. 11. 2. are angry thereat, cap. 11. 18. These are written in the lambs book of life, cap. 21. 27. The names of these are not written in the lambs book of life, cap. 13. 8. and 17. 8. These get the victory over the beast, and he cannot make them to take his mark, or worship his image; but do get out from the number of his name, ca 15. 2. All these both small and great, rich and poor, free and bond, he causeth to receive his mark in their right hand, or foreheads, cap. 13. 16. These have the Lord and his works in admiration, cap. 4. 11. and 5. 12. 13. and 15. 3. 4. These have the beast and his power in admiration, cap. 13. 3. 4. These are content to be martyred, and to be slain for the word of God, rather than they will worship the beasts image, etc. cap. 20. 4. These do shed the blood of the Saints and Prophets, cap. 16. 6. for testifying the truth, chap. 11. 7. and for not worshipping the beast, and his Image, cap. 13. 15. These follow the Lamb, cap. 14. These wonder after the beast, cap. 13. 3. These have his father's name written in their foreheads, cap. 14. 1. and 7. 3. 4. and 22. These have the mark of the beast in their hand, or foreheads, cap. 13. These have been by the beast and his instruments, afflicted and brought down, cap. 11. 7. and 13. 7. but now are prevailing, and shall be glorious, chap. 7. 9-14. and 11. 11. 12. 16-18. and 14. 6-20. and 15. 2. and 16. These now are plagued, chap. 16. 2. and rewarded for their cruelty, vers. 6. their kingdom groweth dark, vers. 10. and shall come to destruction, chap. 18. These will rejoice, and so aught to do, at the ruin of Babylon, chap. 18. 20. and 19 1. 2-7. These do rage and blaspheme at Babylon's decay, chap. 16. 10. 11. and shall at length bewail and lament her final destruction, cap. 18. 9 16. These with the names in their foreheads, cap. 14. are sealed of God for assurance of their safety, cap. 7. These with the mark and name of the beast, cap. 13. are cursed of God, and unless they turn, are sure to be damned, chap. 14. 9- 11.  
Hear behold now and see, all these particulars 
An exhortation.  set forth to the open view of every man's eye; let us, which have happily escaped, and those that are yet among them, which in honest simplicity of heart mistake things, learn hereby to discern between Christ and Antichrist, the true spouse, and the filthy whore; the faithful servants of Christ, and the devilish instruments of Antichrist; between true Christians in name and deed, and Christians only in name, but Antichristians in deed; so shall we still stand in the way of life, and they (poor souls) escape the snares of death, even so Lord jesus, Amen. But because I know, that obstinate spirits will object against the clear light; but other, for better satisfaction to themselves; I will here do my best to resolve the one, of whom I am hopeful, and leave the other more inexcusable, of whom there is no hope; for full well I wot by this book, that such as live in this Romish fornication, such as partake of her delicacies, such as gain by her, such as God leaveth, and 
Some shall never be brought from Popery.  the false prophet, or Lamblike beast, and beastly Lamb deceiveth, they shall be her lovers to the utmost end; and therefore of these we shall be sure to find some wickedly opposing against the most plain truths that may be, still to harden their own hearts, and to deceive others; which point (good Christian reader) I pray thee seriously take notice of, that by these obstinate persons, thou be not either seduced from us, or miserably kept within that most accursed state. Lord open thine eyes to see, to consider, and to be resolved, if yet thou shalt doubt; and the Lord confounded all obstinate and malicious gainsaying. Amen.  

I. Object. You in these oppositions do take for granted, 
By Babylon is not meant Rome.  that by Babylon is meant Rome; which if it were so, who would not come out of her, seeing the Lord so plainly commandeth it, cap. 18. 4? but it cannot be proved, that by Babylon is meant Rome.  
Answ. It is most clear to the eyes of all that 
It is clear, that by Babylon, Rome is to be understood.  wink not wilfully, that by Babylon, Rome is understood by john, which I thus evidently prove from the text. The City which then reigned over the Kings of the earth, was Rome, the Evangelist showeth it, Luk. 2. 1. The Acts of the Apostles, where is showed what a great matter it was to be a Roman, ca 16. 37. 39 and 22. 25. 28. Also the dominion of Rome over Cities and countries, cap. 16. 21. and 23. 24. 26. 33. and 24. 2. 3. and the sovereignty of Caesar's, cap. 25. 10. 12. and 26. 32. Of this, human stories give witness, that the point herein is undeniable; except man's impudency 
Maccabees, josephus, and others.  will give the lie to God and men. Now this great City so reigning, is said to be the woman, ●euel. 17. 18. this woman is the condemned whore sitting upon many waters, in vers. 1. which are peoples, multitudes, nations, and tongues, vers. 15. the dominion of Rome. This whorish woman hath the name of Babylon upon her, chap. 17. 5. therefore I conclude, if the reigning City be Rome, and this City the woman, and the woman's name Babylon, that Rome is here meant by Babylon. Again, that City which is seated on seven hills is Rome; that Rome was seated upon seven hills, all that have described it, and spoken thereof do witness the same. Virgil, lib. 2. Georg. in fin. lib. 6. Aen. Propertius, Eleg. 10. lib. 3. Varro, lib. 5. de lin. lat. Plutarch calleth Rome seven-hilled, and the names of 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the hills are known; Palatinus, Capitolinus, Quirinalis, Caelius, Esquilinus, Viminalis, Aventinus. But the City here understood, and called Babylon was seated on seven hills, for the woman the City (saith the text) sitteth on seven mountains or hills: therefore by this must Rome needs be understood: consider with this, chap. 16. 19 where this great City, and Babylon are mentioned together, as one and the same. To this the testimonies of good authors may be added, and the confession of Papists themselves, which may be seen at large, in Master Doctor downham's book against Antichrist, cap. 2. pag. 11. and 12. to which I refer the Reader.   

II. Object. I think it is granted, indeed, that Babylon 
Rome Heathen, and not Christian, is Babylon.  is put for Rome, but so it must be understood, as it then was Rome, heathen, being a bloody City by the persecution of those tyrannical Emperors, and not as it is Rome christian, under the holy Father, the Bishop of Rome.  
Answ. Rome is in this prophecy called Babylon, 
Rome is Babylon, as it is Christian, under the Pope. 1. Reason. Esay 1. Hos. 2. 1. 5.  not as it was then Heathen, but as it became christian, and that under the Pope. I. Rome cannot be called the whore, but in respect of her Apostasy from her former faithfulness, for she was a glorious Church, Rom. 1. from which she falling, the faithful City became an harlot, as in the like case the Prophet speaketh. Therefore is it not Rome Heathen under the Emperors, which was neither then, nor before, the Church of Christ; but ever lived in Gentilism; wherefore Rome must be understood to be the whore, as it was christian and an Apostatical Church. II. Rome is not 
2. Reason.  described in the woman, cap. 17. 2. 3. as it then was in john's time, but as it afterwards should be. 1. For that john was in a great admiration at this sight of her, as a thing not before known unto him; now he knew Heathen Rome in the present state well enough, and so he had no cause of so great admiration, as at this, which should be: 2. This City was not yet (as is proved) become the woman, the whore. 3. The text saith plainly, that the beast, described so as john saw him bearing the whore, was not then, cap. 17. 10. 11. which may by reason be further proved; because his original is showed unto john, cap. 13. 1. which cannot be the original of the Roman Empire; for that nothing prophesied here, must be extended beyond the time of john's receiving of this prophecy, cap. 4. 1. and 22. 6. Now the Roman Empire was, before john's Revelation, set out in the Dragon, whose original therefore is not mentioned, chap. 12. 3. this one point observed would lose many a knot in this book: also, for that this beast here is after the Dragon, which being cast out of heaven, the beast receiveth his power, seat, and great authority, cap. 19 12. and 13. 1. 2. Lastly, for that the horns of this beast are crowned, cap. 13. and are ten Kings, cap. 17. 12. which in john's time, (as the Angel saith) had (as yet) received no kingdom, but should (at one hour) with the beast, cap. 17. 12. therefore was the beast (so described bearing the whore) yet to come. III. Than is Rome Babylon, when it is 
3. Reason.  also a mystery, chap. 17. 5. and such a mystery as needeth an interpretation, vers. 7. as also being the mother of harlots and abominations of the earth, vers. 5. alluring Kings, vers. 2. and making all the earth to wonder after the beast, vers. 8. which must needs be Rome christian, deceiving the world, ca 13. 13. and not Heathen, murdering such as made open profession of the very name of Christ, in john's days, which to him was no wonder or mystery. iv Rome is Babylon, when she sitteth upon 
4. Reason.  the beast, for so the text saith, the great City is the woman, cap. 17. 18. and the woman sits upon the beast, vers. 3. but this is, when Rome is Christian; for this beast (as we have heard) was not till the Heathen Emperors were gone from Rome. V Rome is Babylon, when the beast whereon she 
5. Reason.  sitteth, had gotten with his Gentiles (for so are the adherents of this beast called) the out-court to tread down the holy City 42. months, cap. 13. 5. and 11. 2. which had the continuance many hundreds of years after john's days, and after the time of the Heathen Emperors. VI Rome is Babylon, when the beast like a Lamb wrought miracles and wonders, and was the false prophet deceiving the people, cap. 13. 11. 13. 14. and 19 20. and causing them to make an image to the former beast, etc. cap. 13. 14. 15. which was not when Rome was Heathen, but Christian, because the first uprising of this beast is showed unto john, chap. 13. 11. Thus therefore we see plainly, that Babylon here is Rome after she received Christianity, and when she was (as now she is) ruled by the Pope.   

III. Object. If this be so, as me think you do make it most apparent, then of necessity should the Pope be that Antichrist; for all learned Catholics acknowledge that here he is to be found, even that great Antichrist, which they do look for to come: but you cannot prove the holy father the Pope to be Antichrist.  
Answ. As it is clear, that Rome is Babylon, and 
The Pope of Rome is that Antichrist.  the same so, when it became Christian; so is it also, as apparent, that the Pope of Rome is that Antichrist, out of this book, thus: Whom by this book we may find to be that Antichrist, be it is and none other: But by this book we may find the Pope to be that Antichrist: Therefore the Pope is be and none other. The first proposition is acknowledged of the Papists 
Ribera and Viegas in their Commentaries.  themselves, for they say and writ that Antichrist is described in this book, even that: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the grand Antichrist. The other proposition, that by this book we may find the Pope to be him, is evident by these arguments following.  
I. Argument is from the beast, chap. 1●. 1. and 
The first argument.  17. 4. Thus; This beast is that Antichrist but the Pope is this beast: therefore the Pope is that Antichrist. The 
The proposition is his Majesties in the Apology to all Christian Monarchies, etc. pag 55. and 91.  former proposition is proved, because this beast in this book is showed to be against Christ, and yet is the state of Rome christian, bearing up the Apostatical Church, chap. 17. 4. and hath the power over the holy City; and the Out-court, which is the visible profession of Christianity, (as a part of the temple, which is the true Church) is granted to him and his Gentile-like Christians, who do tread under foot the holy City (Christ's true Church) for a time, chap. 11. 2. 7. and 13. 7. Let my godly and learned brethren (I humbly beseech them) not reject, as vain, this assertion, though the most say, that this beast is the Roman Empire of the Heathen. Let not our eyes be shut upon the truth, when it appeareth, though ten thousand have thought otherwise. I confess it calleth that to remembrance in some sort, and I acknowledge it also to be a Roman Empire or Monarchy; but not that Heathen, but this under the Pope, in his pontificality and Popedom: which I thus prove, by the way, to every indifferent judge. I. The Roman 
The first beast in chap. 13. 1. is not the Heathen Empire, but the Popedom.  Heathen Monarchy was in john's days typed out in the Dragon, as all the particulars show, chap. 12. II. That gave way to this in power, seat & great authority, as the text showeth, chap. 13. 3. II. This was not in john's days, but to come, as before I have showed, and the reasons alleged. iv The difference of this Monarchy is such from that of the Heathen, as they can no ways agreed. The Heathen Empire received her power, seat and authority from no earthly power, but this we see doth; whence that arose is not noted, but this is 
Such difference between this beast and the heathen Empire of the Romans, as they cannot possibly be one.  out of the Sea, chap. 13. 1; that had crowns upon his head, this on his horns: This followed of all the world with admiration and worshipped, so was not the other; That was set out but by one form of a Dragon, this by several beasts in their parts; This must war against the Saints, chap. 11. 7. and 13. 7. and these against him and his company, and at length overcome him, cap. 17. 14. 19 20. so did not Christians against the Heathen Monarchy. The horns of this, by which he was defended, shall be his destruction, chap. 17. 16. so were not the horns to the other. This hath his time limited 42 months, which the Papists acknowledge, and that more truly than they wot of, to be the time of Antichrist; and therefore cannot be the Heathen Empire, because the beginning of this is after that, as is aforesaid; this unlike all that ever were before him, a beast of so variable beastly qualities, as that, one beast is not enough to express his nature, and in chap▪ 17. 10. he is not called the seventh, but another, to note a variable difference from all the rest before him: more such differences might be noted. V This beareth up the Woman, which I have proved to be Rome Christian, which that never did. If we acknowledge the Woman the City, this Babylon, and Babylon Rome, we cannot hold this beast to be the Heathen Monarchy, for it continued not to the Whores sitting upon this beast. VI This beast is in the days of that beast, which the Papists acknowledge to be Antichrist, chap. 13. 12. 13. for there the text saith, he caused him to be worshipped, exercising all his power before him, yea the beast, verse 1, and this other beast, which is the false Prophet, shall ever live together as one, chap. 16, and perish together, cap. 19 20: therefore with the leave of all the godly learned, not offending them, I hope I may hence conclude that this beast is not the Roman Monarchy Heathen, but indeed, and truth, Antichristian, and against Christ in a Christian profession.  
Now how contrary to Christ this beast is, appeareth 
This beast is contrary to Christ.  fully from the text: I. Christ is against the Dragon, chap. 12. 7: but this and the Dragon be in amity, chap. 13. 3. 4. II. Christ cometh from heaven, chap. 10. 1. this out of the bottomless pit, chap. 11. 7. and 7. 8. III. Christ warreth on the Saint's part, chap. 17. 14. this against them, chap. 11. 7. and 13. 7. and against Christ himself with all his, chap. 19 19 iv Christ exalteth the true Church on high, chap. 14. 1. this with his Gentiles treadeth her under foot, cap. 11. 2. V Christ protecteth his Ministers, having them as stars in his hand, chap. 1. and 2. 1. and praiseth their well doing, chap. 2. and 3. This, for the discharging of their ministery and preaching, murdereth them, chap. 11. 7. VI Christ honoureth his Father, but this like a very Rabshekah, blasphemeth God, his name, his tabernacle, and them that devil in heaven, cap. 13. 6. VII. Christ maintaineth his Spouse, Bride and wife, arraying her in fine linen, clean & white, which is the righteousness of the Saints, cap. 19 7. 8. This upholdeth a damned and drunken common whore, attiring her costly, to make others to commit filthiness with her, cap. 17. 3. 4. 5. Therefore is this beast, that great and opposite enemy, even that grand Antichrist: So much for the proposition, that This beast is Antichrist.  
The minor proposition is, The Pope is this beast, which, besides the text, cap. 17. 11, I thus prove: Whom this type only setteth out and representeth unto us, that is the Antitype and beast here meant. But the Pope in his pontificality and Popedom is the Antitype and beast here meant. The mayor part needeth no proof; the minor is manifest by the full agreement of the Pope's pontificality and Popedom with this beast in all the particulars. For this Popedom is, I. a Princedom or Kinglike, yea rather, 
The agreement of the Popedom with this beast, chap. 13.  an Imperial state, as the word (beast) is taken in Daniel. II. This arose out of the Sea of false doctrine of the supremacy to Peter's Chair. III. It hath seven heads, that is, hills, where the principal seat of this Popedom is, chap. 17. iv It hath ten horns crowned, a potent power of Princes aiding him and giving their strength to this authority, cap. 17. 13. Such were the Kings of Spain, Portugal, France, Hungary, Bohemia, England, Scotland, Denmark, Poland, Russia with others. V His heads, the high place of his Popedom hath ascribed thereto what is proper to God, to be the foundation of Churches, the Vicar of Christ's seat; yea upon one of the gates of the City hath this blasphemy been written to Sixtus the fourth, Meritò in terris crederis 
junius upon this place.  esse Deus; Thou art worthily on earth taken for God. VI Like a Leopard is the Pope in his Popedom, a State spotted with all filthiness uncurably; of an alluring sweetness to get the prey, and fierce with all eagerness to ramp at it; flying at the faces and eyes of men hindering the booty, as the Leopard will do; wholly it is as a Leopard, but partaketh of bears feet only, which are smooth, long and broad, the nails whereof in going enter the earth, where they are set down. This Popedom partakes of the bears feet, it passed smoothly a long time, spreading far and wide, and wherefoever it settled, there it left good testimony of the piercing nails, and strength of the feeting behind continually. A Lion's mouth it hath, terrible is it upon the prey, and roaring out fearful excommunications and cursings, making, as the Lion, the rest of the beasts of the forest to tremble with fear. VII. He hath (the Heathen Emperors taken out of the way) the Dragon's power to enforce and subdue perforce, as they did; his throne is Rome, for he hath reigned and obtained so great authority, as he hath said and done, even what he pleased, without controlment, as did the heathen Emperors.  
VIII. It received a deadly wound by the Goths, Vandals, Huns, and other Northern people coming as a flood, making as it were no being thereof for a space, but the deadly wound was at length healed, and this Popedom, this Roman Ecclesiastical Monarchy and Papal dignity revived.  
IX. With this pontifical state fell the world in admiration, highly esteeming the seat, for that it was the head of the Roman heathen Empire, and so strong was this beast (the Pope) in his Popedom, that none was able to make war with him; Emperors had the worst, and their necks have been trodden upon, and glad they were to kiss his feet.  
X. A mouth, that is, ability to declare his pleasure, and power was given to the same by the flattery of some learned men, by base fear of other some, by the wicked decrees of Counsels, and by Kings yielding their power and kingdom to the beast: so as great things and very blasphemies were commanded, taught and maintained by this Antichristian Hierarchy; for the particulars of these great things & blasphemies, read D. downham's book of Antichrist, chap. 5.  
XI. In this haughty state and proud blasphemous loftiness he hath had his 42 months to continued, or 1260 days, to tread down Gods true Church, which are prophetically put for years, which is the full time of this popish rule and usurped power, now again greatly decayed, blessed be God.  
XII. Of the Pope's purple and scarlet coloured garments, given (as they say) by Constantine the Emperor unto Silvester the first, may we read in the Decret. distinct. 96; and how blood-red this Popedom hath been made by the wars raised against the Saints, the stories do show.  
XIII. This pontifical dignity and power hath been over all kindreds, tongues and nations, this is the Universality which this beast hath, and we yield to the Popedom.  
XIV. This Antichristian authority beareth up that whorish religion, for the woman Babylon sitteth thereon, as is noted chap. 17. 4.  
XV. The Pope's dominion was the next (to the heathen Emperors) that spread out itself from Rome, so considered is the beast that was, uz. in the beginning to rise, but is not, upon the comming-in of the Goths & Vandals was overthrown for a time, and so in men's opinions seemed not to be, for that Gensericus bereaved Rome of every dweller: Totilas made it a wilderness, as Bloudus witnesseth in his book of Decad. And Adaulphus so destroyed Rome, as she was minded to change her name to Gothia; so the reign of these Goths darkened the rising of (this new dominion) the Popedom, which yet is had a being in the time of this Gothian fury, and so was the seventh head: but the Pope arising and recovering his begun dignity, curing the wound given, and being established in his Popedom, ruling over Kings and Emperors, was now as another government, and state from the former, and so in account the eighth, and yet of the seven; to show, that though he be the eighth now, he is one of the seven, as before he was, retaining the right in the Roman Kingdom, which one of the seven heads, and not the eighth, must do, for that the beast hath but seven heads. And this is the reason, why he saith he is the eighth, and one of the seven; to show (I say) that being thus the eighth, yet he held the place among the seven heads, and so his right to the beast, that is, to the Roman kingdom, and not to put us into doubt, which of the seven he should be; when it is evident, that the Caesars were the sixth head in john's days, and the Pope's Ecclesiastical jurisdiction following upon the translation of the Empire was the seventh, as our Sovereign most learned in these mysteries, in his Apology affirmeth. For if the 
Apol. pag. 81.  Goths and that rabble had been the seventh, how could this be the eight, and one of the seven? there should have been no room for him there then, all the places in full order being taken up before him. And if we note it, though it be said one of his heads was wounded, chap. 13. 3, without naming which; yet it is said, it was his own deadly wound, meaning the wound of him which now is the eighth, and which john in all this type pointeth us unto. Therefore was he one of the heads in the time of the wound given by the sword, which head though wounded, yet did live, chap. 13. 14: by which it is evident, that this beast was in the seventh head, is not in respect of the deadly wound received in that head, in which he was to have his being, and now might seem hopeless of that being, and yet is by being alive, that is, retaining life still under that deadly wound: which coming to be cured, and having gotten now an addition of temporal power (in this his second appearing) to his former Ecclesiastical jurisdiction, he was the eighth and one of the seventh, even indeed the seventh, which was in the view of the world, but of a short continuance, and so scarcely taken notice of, to be any head at Rome succeeding the Emperors.  
Lastly, this beast for all his great power and glory goeth into perdition, in him this Romish dominion must come to ruin. And do not we see, blessed be God, do all the Papists in the world what they can, that this Popedom decayeth daily, and shall so do, even to utter perdition? And thus have I showed, the Pope in his Popedom and the beast to be all one: therefore the beast being Antichrist, the Pope must needs be so also; so much for the first argument from the beast arising out of the sea, to prove the Pope that Antichrist, for a greater than this beast never was, nor shall be, as that which hath been said sufficiently maketh manifest.  
Quest. If this beast be the Popedom, and not the Heathen Empire; why is it said that he hath seven heads and ten horns, as that had?  
Answ. Indeed, by this likeness in the number of heads and horns it hath passed along, by a mistaking at the first, from hand to hand, in the pen of almost all Expositors, that hereby is typed out the Roman heathen Empire: but we see by the difference so great between this beast and the Dragon, as also by other reasons, that they cannot be both one, though they do agreed in these things, which agreement is made only to declare, how he is the Dragon's substitute. For it is said, chap. 13. 3. 
Why the Dragon and Beast agreed in seven heads and ten horns.  I. That the Dragon gave him his power, that is, leave, way, and withal, ability to succeed him; because what he had, he gave to this beast, to make him great: thus is the word taken, chap. 17. 13. for when the Dragon (called the Devil and Satan) chap. 12. 9 in the Heathen Emperors, was cast out from Rome, there was leave and way for this beasts entrance in, and the Devil by all his force and subtleties gave power & strength to this beast, to take possession of that place, in stead of the heathen persecuting Tyrants. II. He gave him his seat, hence is it, that this beast hath seven heads, because Rome is his seat, where the Emperors sat, being situate upon seven hills, chap. 17. 9 and because of the seven kind of governments at Rome. III. Great authority: Now to express this, this beast also hath ten horns, and the same crowned, which are ten Kings, chap. 17. 12. by whose great authority he getteth victory and prevaileth against all that rose up against him. Thus we see the text taketh away this mist, which hath been before the eyes of many Interpreters.  
II. Argument proving the Pope (out of this 
The second argument, that the Pope is that Antichrist.  book) to be Antichrist, is fetched from his seat at Rome thus: He that is the lively head of that Church, which professing Christ is against Christ & his Church, is that Antichrist. This is clear from the like nature of the true head and body together; for if the body be against Christ, the head by which that body liveth and moveth, must needs be against Christ. But the Pope is the head of that Church, which professing Christ is against Christ and his Church. For he is the head of the Romish Church, and that City, which first is mystical Babylon, the whorish woman, chap. 17. 5. 18. as hath been proved, and the same also opposite to the true Church, as is also before fully showed. Therefore is the Pope of Rome that Antichrist. If any say, that they are not Antichristians, neither he Antichrist that maketh a profession of Christ, for Antichrist must be one in opposition to Christ. I answer, that the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, noteth not only an opposition, as in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to resist and stand against, Matth. 5. 39 as jannes' and jambres withstood Moses, 2. Tim. 3. 8. but it noteth the putting of one thing for another by way of exchange, as Esau sold his birthright 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a morsel of meat, Hebr. 12. 16. The Pope herein is Antichrist, being more profane than Esau, in changing Christ's Spouse, the true Church, for the whore of Babylon, the false Church. Also it noteth one to be in the place of another, thus Archilaus reigned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the room of Herod, Matth. 2. 22. And thus is the Pope Antichrist, even a proud Archilaus, ruling as a Prince over God's people; and as wicked Herod, pretentending to such as seek Christ, to be his Vicar, and to desire to worship him, when indeed he seeketh to murder Christ, in his members, as Herod did seek the life of Christ himself, and to destroy him did put to death many innocents, as this Herodian Antichrist, or Antichristian Herod the Pope hath done. If these adversaries reply, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may note subordination in opposition, yet not in composition, I answer, what is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but one case for another? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, such things as are ordained in the new Testament for those that were in the old time before, 1. Pet. 3. 21? Therefore albeit he proclaim himself Christ's Vicar, and those of his kingdom to be Christians, yet he being against Christ indeed, and his, the false Church also, as is proved, he is Antichrist, and they (the Papists) Antichristians.  
III. Argument in this book, is in chap. 13. 11, 
The third argument, proving the Pope that Antichrist.  where mention is of another beast, from which I reason thus: This beast is that grand Antichrist, so Bellarmine saith all men do confess, lib. 3. cap. 10. & 15. de Pontif. Rom. and if any should deny it, the text itself maketh this proposition sound. For he that exerciseth all the power of the kingdom of Antichrist, is Antichrist: but this beast doth so, chap. 13. 11. for he exerciseth all the power of the first beast, which I have proved to be the kingdom of Antichrist, or Roman Ecclesiastical state under him: therefore is this beast Antichrist. Again, this beast giveth life to that state, chap. 13. 15. and with this beast that state is overthrown, chap. 19 20: therefore is this the head thereof, and that very Antichrist. Many other arguments may be urged from the text, but these two shall suffice to confirm what is already granted. But the Pope of Rome is this beast. Therefore that grand Antichrist. He that is the eighth and one of the seven, is this beast. This is also acknowledged by Bellarm. lib. de Pont. Rom. 3. cap. 10. 15. from chap. 17. 10. where the first beast, chap. 13. 1. with chap. 17. 3. with this head (the eighth and one of the seven) are made one and called the beast, that is, the head with the body, the King with his kingdom, the Antichrist with his dominion. But the Pope of Rome is the eighth and one of the seven. This I before have showed, how he in his pontificality and Popedom is this beast, accounted the eighth and one of the seven. Therefore is he this beast, which fully appeareth in this, that the Pope in all things is like this beast, as his Popedom is like the other beast.   

THE TRUE LIKENESS AND FULL agreement of the Pope and this beast, showing them to be one and the same in substance.  
Vers. 11. This cometh out of the earth. The Pope's original is earthly, 
The second beast (chap. 13. 11.) and the Pope are one and the same.  by earthly means and favour of earthly men, who were seduced and gave their power to him, chap. 17. 12. He hath two horns like a Lamb. The Pope is but in show a Lamb, he is indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a ravening beast, having two horns, a double power, Ecclesiastical and temporal. And he spoke as the Dragon. Empiring peremptorily, commanding, decreeing, and ordaining as heathen Emperors did, what he pleaseth without all control, teaching damnable and devilish doctrine. Vers. 12. And be exerciseth all the power of the first beast before him. And whatsoever is the power of the Popedom, that doth he (as head and chief) exercise in the highest places of that state, even before him, that is, at Rome the very face (as I may say) of that Antichristian dominion; so that, the other beast, the Popedom, is but as a dead thing, without this beast (the Pope) who worketh all in all therein. And causeth the earth, and them that devil therein, to worship the first beast, whose deadly wound was healed. So the Pope caused all earthly Christians and worldly minds to admire (as vers. 3.) and to worship that Roman power and dominion set out under the former beast, after that it was recovered from under that misery & deadly wound received by the Goths and other barbarous nations. Vers. 13. And he doth great wonders, so that he maketh fire come down from heaven on earth, in the sight of men. The Pope becometh a false prophet, and doth great wonders, chap. 19 20: and thus learned men commenting upon this place show out of histories, and give instances of the kind here mentioned, in Hildebrand, Zacharias, and Innocentius bringing fire from heaven. Vers. 14. And deceineth them that devil on the earth, by the means of those miracles, which he had power to do in the sight of the beast. But it was to deceive worldlings, such as had submitted to that state, chap. 19 20. and were not in the lambs book of life, chap. 13. 8. as all the Popes and feigned miracles of Papists have been done ever, to mislead the people, read their Legenda, which was to uphold lying doctrines, Idolatry, and false worship. Saying to them that devil on the earth, that they should make an Image to the beast, which had a wound by a sword and did live. This beast (the Pope) wrought miracles, and withal adjoined thereto his doctrine, declaring whereto his miracles tended, even to bring to pass this, to wit, that the people would make an Image to the former beast, that is, to his Popedom; which is nothing else, but that means, by which his Popedom, and pontifical state might (by the remembrance thereof) be had in authority with men. For so the word Image is taken for power and authority, represented in one that hath power and authority over another, 1. Cor. 11. 7. Now what other thing than is this Image, but one 
The Image of the Beast, what it is.  of these two? either first (as the Pope would persuade the people to believe) Peter supremacy Apostolical, from Christ jesus over all the Apostles and Churches of God, and so he Christ's Vicar on earth. This Image, the Pope did strive-for long, and at length obtained it; for the beast (after the deadly wound was healed, and the people also believing the same, and yielding to it, which was their making of it) had his triple crown, and his cross keys for his arms; then sat the whore upon the beast, arrayed gloriously, for the people worshipped this Image, giving to this Church, gold, pearls, and precious stones. Indeed the Pope, by obtaining the Image to be set up, even to be above all Churches in his Popedom, made Rome to be as a Queen, cap. 18. 7. yet a quean for all that. cap. 17. 1. being a Catholic, that is, a common whore with all she could allure to her, cap. 17. 2. Now that this obtained prerogative is an Image, is plain, not only by the use of the word, as before is noted, but also in the common acception thereof, for a likeness and resemblance of one thing to another: for a Vicar, is an Image of him in whose place he is; then here is, as the beast persuadeth the earthly sort, Christ's Vicar; first Peter in his supremacy, and the Pope his successor sitting in Peter's chair, with the cross keys in his hand, and triple crown upon his head; all which, in the minds of such as believe this, is an Image of the authority, antiquity, and glory of the Popedom; which this beast will have to be believed, by all the wonders that he can work, without which (indeed) his dominion would come to nothing quickly. And here we may see, how the Dragon (the devil) maketh 
How Heathen and Christian Rome under the Pope, agreed.  Christian Rome, and Heathen Rome alike: in Heathen Rome there belonged to it a great dominion; so to the Christian, a Popedom: in the Heathen were Emperors, in the Christian, Popes: the Emperors were Empiring in their dominion over all Kings and kingdoms; so these Pope's Empire over all Kings and kingdoms: they had titles given, by which they claimed & held sovereignty over all; so have these this their title, by which they claim and usurp authority over all. Or secondly, this Image is a representative power (agreed unto by the people, and so established by the Pope) of such persons, as were most fit for the maintenance of the Popedom: hence arose the Spanish Inquisition, a lively Image of the cruel beast. Reu. 11. 7. Vers. 15. And he had power to give life unto the Image of the beast, that the Image should both speak, and cause that as many as would not worship the Image of the beast, should be killed. After the Pope had gotten up this Image, to the honour of the Popedom, he wanted not power then to give life, that is, power to move, and to do actions of life for self-preservation, and the state; making it speak, that is, making decrees, laws, canons, constitutions, and sending forth edicts all from this supremacy, and authority over the Churches, Kings, and kingdoms, and if any withstood this authority, and would not worship the same, the Pope, (as a Nabuchadnezzar, that had his Image despised, would 'cause this authority to be of force against them, and so to be put to death: of which, stories give plentiful examples, as well in most mighty, as other mean persons. Vers. 16. And he caused all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads. The Pope, because he would be sure to know his own, devised a mark for his subjects, without respect of person, for all and every of them to receive; that so, either by some act, or by outward profession, they might (as by a mark) be known to belong unto his kingdom. Vers. 17. And that no man might buy or cell, save he that had the mark, or the name of the beast, or the number of his name. Yea, so peremptory hath this beast (the Pope and false prophet) been, since the making of the Image, as none might buy or cell within his dominion, but such as professed, or did some way show themselves members of the Roman Church, and subjects to the Pope, of which the world can speak, and stories do hereof bear witness.  
Thus we see this beast, and the Pope to be both one; and therefore that grand Antichrist.  
IU. and last argument is from chap. 9 vers. 1. 
The fourth argument, that the Pope is that Antichrist.  and vers. 11. that the Pope is Antichrist, which I will only but propound for brevity sake in these forms. The star fallen from heaven to the earth is that Antichrist, as may appear by his authority given him, and effects thereof; But the Pope of Rome is the star fallen from heaven to the earth, that is, from the true and heavenly Church, to the false and earthly, as his doctrines, now held and taught by him, contrary to the doctrine of the Church of Rome, taught in S. Paul's Epistle written to the true and heavenly Church then, do plainly evince.  
The doctrine of 
The now present Church of Rome is Apostated from the Church at Rome, in Saint Paul's time.  the Church of Rome, in Saint Paul's time. THE DOCTRINE of the now Romish Church. 1. That Church might err, as well as other have done, cap. 11. 20. 21. 22. The present Roman Church, nor head nor members can err; n●ll● casu, in no case the Pope, because he is supreme judge of faith and manners; 
a Bellar. de Rom. Pont. lib. 4. cap. 1. 3.  nor Counsels particular, if he approve them; nor general, if he confirm them, 
b Idem lib. 1. de council. et eccles. ap. 25.  surely not their particular Roman Church, that is, their people and clergy cannot err in the faith 
c Idem de Rom: Pont. Ib. 4. cap. 4● . 2. That Saint Paul was the Apostle of the Gentiles, cap. 11. 13. and 15. 16. 19 20. and was at Rome. Act. 28. The Pope styleth Peter universal Bishop, though the Scripture call him the Apostle of circumcision, and though it do no where expressly teach that Peter was ever at Rome. Hence their outcry, that we are pernicious heretics, to deny Peter his headship, whereas; they say, Christ established the same 
d Idem lib. 1. ●e summo Pont. cap. 10. . Hence they call Peter the Ordinary shepherd, and head, upon whom even the Apostles depended, the Rock of the Church, the only person upon whom the keys were immediately, truly, and principally bestowed 
e Idem lib. 1. de Pont. ca 12. . Hence rather than fail, to prove him to have been at Rome, they confess Rome to be figured and meant, in the name both of that Babylon whence Peter wrote, as also that Babylon in the Apocalyps 
f Idem lib. 2. de Rom. Pont. cap. 2. . As for his presence at Rome, judicious and learned Caluin holdeth the whole matter doubtful, and questionable 
g Caluins' Inst. lib. 4 cap. 6. §. 15. . But Illyricus saith, that it is a certain demonstration that he was never at Rome 
h Illyric. lib. count. primate. Papae. . And Velenus by eighteen motives hath so cleared that demonstration, as that it hath not hither to by any adversary (that I know) been sufficiently disproved 
i 〈◊〉 〈◊〉 presso●●● . 3. That Church and all thereof, were taught to be, and so were, subject to the civil power and worldly Rulers, cap. 13. 1. 2-7. The Pope and his Clergy exempt themselves from duties, tribute, custom, fear and honour in true subjection to Kings, and temporal authority. He will tread in the necks of Kings, and sway their Sceptres, taking the words of the Psalmist as literally, as did Alexander the third, treading upon the neck of Frederick the first Emperor, saying the words of the Psalm in extreme pride and high blasphemy, super aspidem & basiliscum, etc. He will have the Emperor, and Kings to wait on him, and to hold his stirrup 
k Lib. sacrae. ceremon. . But how excessive is that pride and usurpation, when alone, without the Council, he hath power to depose Kings and Emperors, to substitute Legates, and protectors, and coadjutors at his pleasure 
l Lancellot. concord. : to transfer Empires, Kingdoms, principalities, from race to race, not only among Christians, Heretics, and schismatics 
m Bellar. de translat. Imperij. ; but even throughout the whole world, as Lord and sovereign of the world 
n jacob de Terano, cited in the re●ision of the Council of Trent. lib. 2. ? and these are not words only, but this sovereignty he did put in execution, Anno dom. 1493. Alexander the sixth, bestowing all the territories and dominions of the poor barbarous Princes of the West, upon Fordinande of Arragon; as some other, both of his predecessors and successors, have given away Christian Kingdoms, yea the Empire, in their displeasures. And as himself withdraweth his obedience, in like manner he exempteth his whole Clergy; so that his Clerks offending the Prince his laws, may not be judged by the secular power 
o Bellar. lib. 1. de clericis, cap. 28. . Yea one dare to affirm, That it is better that sins should rest unpunished, than such immunities and privileges should be canceled 
p joh. Mariana jesuita, lib. de Rege & lib. 1. cap. 10. . As their persons, so their goods also they challenge to be exempted, whether they be secular, or Ecclesiastical, from tribute unto Princes 
q Bellar. lib. 1. de cler. cap. 28. propos. 5. . 4. All true believers in Christ, then were Saints, chap. 1. 7. and 8. 27. and 15. 31. The Pope will have those only to be generally throughout the whole Church, esteemed, and without all doubt to be believed for such, whom he only canonizeth for Saints 
a Bellar. lib. 1. de beaten. sanct. cap. 8. : yet it is a confessed case, that the first Pope which invented this canonisation was Leo the third 
b Idem eodem cap. §. Dices. , even some 800. years after Christ: and the pretended saint may also be a limb of the devil, as may seem by the view of the lives of Saint Francis 
c Hospiniam lib. de origine Monachatus. ; and Saint Thomas of Canterbury 
d Histories of England. . Yet forsooth we must believe in every such canonisation (yea though it be, perhaps) the sainting of Henry Garnet, or Catesby, or Faulx, and such like monstrous traitors) that the Pope cannot err 
e Bellar. lib. 1. de beaten. sanct. cap. 9 . 5. They were taught and believed, that by works then none were justified, Rom. 3. 20. and 8. 3. and 9 31. 32. and 11. 6. The Pope teacheth, and his believe and profess, that they shall be saved by their works, and attain eternal life thereby. That their good works after justification, are truly properly deservings, or merits, not of any slender reward, but of eternal life itself 
f Bellar. lib. 5. de ius●●. cap. 1. . That to have confidence towards God, a man must seek after such merits, and may also safely trust in them 
g Idem lib 5. de 〈◊〉 cap. 7. propo● 1. 2. . That the works of love deserve eternal life by inward value, worth, proportion to the reward 
h Idem lib. 5. cap. 16. . Nay, that an unreconciled wicked man may in a congruity, deserve the grace of justification 
i Idem. lib. 5. cap. 20. . 6. They were taught, and believed, that by preaching, and hearing the word of God, faith was wrought, Rom. 10. 14. 15. 17. The Pope, with his, teach and believe, that there is no absolute need of Scriptures 
k Bellar lib. 4. de verbo Dei non scripto. : they keep the word of God from the people, by not suffering the Scriptures to be translated into known tongues, and to come abroad, holding them to be not only not profitable, but hurtful to God's people 
l Bellar. lib. 2. de verbo Dei. cap. 15. ; using unknown tongues to them in their divine service, and prayers: as namely, Hebrew, Greek, or Latin; approving the faith of the Collier, pinned upon the unknown enfolded belief of the Church, affirming, that faith is better defined by ignorance, then by knowledge 
m Bellar lib. 1. de justif. cap. 7. . 7. They believed, and were taught, that religion stood not in difference of days, and meats. Rom. 14. 5. 6. 14. 17. The state and Church of the Papacy believe and teach, that there is holiness and religion to be put in observing of days, ordained by man, being celebrated (ratione mysterij) more sacred and holy than other days, and a part of God's worship 
a Bellar. 3. lib. de cultu sa●ct. à cap. ●●. ad finem. . That the observation of such days is well enjoined by the Church, by a law binding conscience 
b Idem ibid. cap. 10. . Likewise the like holiness is taught amongst them, to consist in the difference of meats; commanding, that who so fasteth according to the manner and form of the Church, should make choice of his meats, but especially take heed to abstain from flesh 
c Idem lib. 2. de bonis operibus in partic. cap. 1. and at large, cap. 5. . 8. They were taught, and believed, that all borne of a woman, jews and Gentiles, are sinners, Rom. 3. 9 19 23. & 5. 12. The Pope and his, believe and teach, that it is an holy opinion probable, yea more probable than the contrary, that the Virgin Mary was without sin, both actual and original 
d Idem lib. 4. de amiss. gratiae et statu pe●cati. cap. 15. 16. ; albeit she with her own mouth acknowledged the contrary, Luk. 2. 9 They were taught and believed, that every sin is deadly, Rom. 6. 23. yea Original sin, Rom. 5. 14. and 7. 7. 17. 24. The Pope & his Church teach and believe, that some sins are venial, and pardonable in their whole kind, not disagreeing with the love of God or man, though their object be disorder or evil. Again, that some are pardonable, through the imperfection of their work, either as they overtake him at unawares, or as the matter wherein they are committed is of little or no value: and thus idle words, excessive and foolish laughter, ill motions of the heart, filching and stealing small matters are accounted pardonable. 
e Bellarm. de amiss. great. & stat. peccat. lib. 1. cap 3.  Moreover, concupiscence or natural corruption, is so lightly esteemed, as it is not to be thought original sin, nor to be imputed for sin, nor possible in justice to be imputed for sin, but in it own nature to be no manner sin at all, 
f Idem lib. 5. cap. 5. de amiss. great. & statu peccat. . 10. They were taught and believed, that they were to avoid such as served their own bellies, and caused division & offences contrary The Pope with his Ecclesiastiques serve only their own bellies, as may appear by the complaint of their own friends. A Secretary of the Pope's saith, in the universal Church, from the head to the sole of the foot, there is no part sound. 
a Theodor. à Nihem. de schism. lib. 2. cap. vlt.  A learned Bishop to the doctrine, which they had learned. Roman. 16. 17. 18. of France, besides his own complaints, hath filled 10, or 11 pages with the verses of Baptist Mantuan an Italian, and a Prior Carmelite, which speak of nothing more, than the vices, abuses, abominations of the Popes and Courts of Rome. 
b Espencaeus ad Com. in epist. ad Titum digres. 2. pag. 76. etc.  A Cardinal saith, All care is for the temporal estate, and none for the spiritual. The best and the fat, which the Emperors gave and ordained for the service of God, and public good; is so embezzled by colourable pretences and new tricks, (since lust and avarice stole in) that what was imperial is become Papal, and the spiritual is become temporal. 
c Cusanus lib. 3 de concor. cap. 29 as he is alleged, lib. 1. Revil. of the Trident. Council, cap. 3.  An Augustine Friar speaking of the Church, which was so much abased and degenerated, that from gold by degrees it came to clay and dirt, asketh this question, What is base than dirt? and thus he answereth; I remember myself, it is the dung wherein the whole Court walloweth. 
d Theodoric. uric. de consol. Eccl. ad Sigismundum Imperatorem, cited by Paulus Langius in Chronico Citizensi sub anno Dom. 1404.  And as they live in this manner, so they rend and divide the Christian world, causing scandal, division and sedition, contrary to the doctrine taught and learned out of this Epistle to the Romans. Who was the cause of those horrible tragedies in Sicilia long since, when the French were cut in pieces in one night? 
e Paulus Aemylius.  Who gave counsel and armed the French at the marriage of Hen. the 3, to commit that barbarous massacre? 
f Invent. of France.  Who strengthened the Spaniard against France, stirred him up against the English, enraged him against his own subjects the united Provinces? Who praised the murderers of Hen. the 3 of France? Whence 
Meteranus his history of the Low Countries.  came the blow, which took away blood and life at once from the last Henry? Where had the intended unmatchable powder-treason, counsel, comfort, pardon aforehand, 
Proceed against Garnet.  and promise' of eternal reward, if not from this spring of murder and blood the Pope? Not to speak of an Hildebrand, that setteth son against the father, subject against the Prince, brother against brother, since for these many hundred years the very seat and state of the Roman Church hath been as a brand of hell fire, to consume every friend and opposite.  
Thus in these and many more points of great weight do they teach and believe, contrary to the ancient Church of Rome in S. Paul's time; and therefore hath the Pope and his people fallen from that first true and heavenly Church, to a false and earthly. Therefore is he the star fallen, and that Antichrist. Again, to conclude this point: The king of the Locusts is that Antichrist for he is the Angel of the bottomless pit, and also the beast ascending out of it, chap. 11. 7. and 17. 8. But the Pope of Rome is the king of the Locusts; for these Locusts are his creatures, and he is Apollyon a destroyer, as all his doctrine, worship, bloody persecutions, massacres, treasonable practices in his approved servants, set on by him to stab, poison and otherwise to murder Kings at his command, do publish to the world. Therefore is he that grand Antichrist. And thus it appeareth fully and plainly by this book to all us Protestants that do see, and to any Papist that will see, that the Pope is Antichrist, that Rome is Babylon, that very Church the Whore, and all thereof Antichristians.  
Quest. Some perhaps here will ask me, if the true Church be so lively here painted out, and this Antichristian state of Rome so plainly discovered, as I seem to make it; why do not the Papists themselves, especially the learneder sort of them, see the same and come out of Babylon?  
Answ. Many reasons there be for this, and to give the Reader satisfaction, that he may not stumble hereat, as many do, (who do so behold men, their place, their learning, and seeming devotion, as they are therewith carried away, because they ignorantly know not, or carelessly regard 
Reasons why the learneded Papists come not out of Babylon.  not to know, the true reasons of this their so continuing in such a damnable estate) let him consider seriously of these reasons.  
I. Because Rome is an enticing whore, beautiful, 
1. Reason, Rome is an enticing whore.  rich, and of great authority, chap. 17. 2. and 19 2. and maketh her lovers drunk with the wine of her fornication, and carrieth them away with her delights, chap. 17. 2. and 18. 3. We see that a man addicted to whoredom, and led with such an enticing whore, and made drunk by her; can he in that state forsake her? Yea though he sometime awake and consider with himself of his estate, yet as long as she is with him, he still yieldeth, as Samson to a Dalilah, till he come to destruction. Such is the state of the great pompous Clergy and Clerks of Rome; and therefore no marvel they return not, being drunk with the pleasures, profits and honours of that state, and living deliciously with that enticing stately Quean and mother of harlots, who hath variety of whorish tricks to retain her best beloved lovers.  
II. Because this book of the Revelation 
2. Reason, they cannot understand this book.  was sent from God to his own servants, to be showed to them, and not to the wicked, though never so witty bondslaves of Antichrist, branded with his character and mark, chap. 1. 1. to whom it is not given to know the secrets of the kingdom of heaven, but only to the flock of Christ and his chosen ones. Matth. 13.  
III. Because they be of the world, and cannot receive the spirit of truth, joh. 14. 17: neither can 
3. Reason, they cannot receive the spirit of truth.  they believe, because they receive honour one of another, and seek not the honour which cometh from God only. joh. 5. 44. 
4. Reason, they feign a false Antichrist.   
iv Because they be like the Scribes and pharisees, who could speak of their Messiah; but yet when he came, some would not acknowledge him through infirmity, fearing to be put out of the Synagogue, and because they loved the praise of men more than the praise of God, joh. 12. 42. 43: so some believe us to be in the truth, and themselves out of the way; yet for fear to loose their places and credits with that state, they confess not the truth.  
Some other would not acknowledge Christ of mere envy and malice, convicted of the truth in their own consciences; some such also there may be, whose state is most damnable. Othersome there are, and these the most of the learned sort, who like as the jews did acknowledge the Messiah in the Scriptures, yet framed a Christ and his kingdom out of their own brains, such a one as the Scriptures never taught; whereby the people misled, could not know Christ indeed, but then did, and yet do expect the coming of such a one, whereas Christ was already come, & was among them. Even so these learned Papists, though they acknowledge that the grand Antichrist is in this book; yet for that they have framed such an Antichrist out of their own wicked wits, as the book doth not lay open unto us, they expect him to come, who indeed and truth is their head in the midst among them: and so by their false doctrine of Antichrist, and by their wilful opposing the light clearly discovering him, they wretchedly keep the poor seduced people blind, that they cannot see how they live under, in stead of Christ's Vicar, the very Vicar of the Devil, the grand Antichrist and Pope of Rome.  
V Because in general the things that belong 
5. Reason, that is hid from them which they should know.  to the peace of that people are hid from their eyes, in God's secret counsel, as once from jerusalem, Luk. 19 42, though plainly enough then by Christ foretold, that that Antichristian state might come to destruction, and the word of the Lord be fulfilled, according as here in this book he plainly foretelleth, that so due vengeance may be taken thereof, for the blood of the Saints & servants of Christ shed upon the earth. What God hath decreed shall come to pass: the wicked will not have that grace to foresee betime, and prevent by amending, but through unbeleese will go on in sin and perish. Did not the Lord say plainly that the dogs should eat jesabel, and that in the gates of jesrael? was it not plain enough? yet neither she, nor her 400 priests of Baal took heed thereunto to prevent it, but rather soothed her up in her wickedness, and secured her in sin, till the day of her destruction. So shall it verily fall out with this jesabel of Rome, who is plainly told of her destruction, cap. 17. 18. and 19; yet by the soothing of her Baal's priests they make her secure, till a day come that God shall raise up a jehu to revenge his quarrel upon the head of them all, to their ruin and overthrow; which the Lord jesus hasten, even so Amen.  
VI Because these great Clerks simply seek 
6. Reason, they seek not after the truth.  not the truth, but the glory and maintenance of their state, as appeareth by their dealings: I In withholding the word from the people. II. In maintaining a corrupt translation. III. In only allowing those truths which serve to uphold their state, but opposing, teaching and practising contrary to any evident truth, which may any way cross their Antichristian doctrine and government, and idolatrous worship and superstitious practices; approve they will not any truth against them, but what they are forced unto for common shame. iv In perverting the truth, by wicked and most false distinctions, playing fast and lose, as they list and like of. V In falsifying Counsels, corrupting Fathers, pretending their authority, where they make for them, (whether the writing, whence the testimony is fetched, be true or false, they care not): but if any Council or Father be against them, they by one device or other shake off the authority. VI In upholding their state and the credit thereof by sergeant miracles, lying signs, forged devices, human traditions, legends of lies, treachery, treasons, murders, sorceries and open rebellions. The truth of these things are to be either read in stories, or seen in their daily disputations against us, or else are well enough known to us all, by their courses and continual practices among us, and therefore no marvel that these come not out from that Romish Antichristian state.  
VII. Because they seek to expound this book only by mere wit, and by their only human learning, 
7. Reason, they of purpose obsture the truth.  and by sole testimonies of men consenting with them, the truth thereof, their comments hereupon do plainly show; by which only natural and outward helps, they are so far from opening the book, and declaring the truth thereof, as they may seem to any judicious reader, to endeavour of set purpose to cover their Antichristian state, to obscure utterly the Text, and to bury the truth itself, that it may never come to the light. They should know, that though wit and reason be necessary, learning in tongues and arts be very needful, much reading in histories, and the labours of godly and learned men cannot be wanting; yet if one thing be wanting, all these are of no efficacy or forcible effect, to open unto us the mysteries of God in this book. The author must be the revealer, even the holy spirit, without which we cannot conceive the things herein delivered. john must be in the spirit, to see things present, cap. 1. 10. He must be in the spirit to see things to come, chap. 4. 2. to see the whore of Babylon and her damnation, chap. 17. 3. and to see the spouse of Christ, the new jerusalem, chap. 21. 10. Spiritual things are spiritually discerned, 1. Cor. 2. and by the spirit must be taught, without which, though the words be never so easy and plain, the reader shall not see what is before him. If God open not our eyes, we shall remain blind, and not behold what is before us in the open Sunshine.  
Let me here demand of such as do stumble at 
No reason to stumble at the Papists blindness.  the blindness of the Papists yet, in the clear light of truths, as if it still were of force to make them to doubt, whether their state be so bad, as we show it to be, or no; let me (I say) ask them: I why 
Why men remain ignorant of apparent truth.  did not the people in Moses days know the Lord, who so apparently showed himself unto them by miracles, and wonders, by judgements and strange deliverances, the like never seen nor heard of? was it not (as Moses saith, Deut. 29. 4.) because God gave them neither eyes to see, nor ears to hear, nor hearts to perceive? II. Why did not the foolish Idolaters discern their gross folly 
Why Jdolaters discern not their madness and folly.  and madness, when they bowed unto a piece of wood, worshipped it, and prayed unto it, desiring deliverance from it, as God; which Idol themselves made with their own hands, yea and of the same matter which they made it of, they took and turned to otheruses? doth not the Prophet give a reason? Because God (saith he) hath 
Esa. 44. 17.▪ 20.  shut up their eyes, that they cannot see, and their hearts that they cannot understand, nor consider what they do, a deceived heart hath turned them aside: read the place, and weigh it well. III. If 
Why Balaams' Ass saw, what his master could not see.  any yet think, because they be such great Clerks, that it should not be possible for them not to see, what other silly ones do see, I ask them; why 
Numb. 22.  did the poor and silly Ass see and speak before his master Balaam? Was it not for that God had opened the poor beasts eyes to see and avoid the peril, and also his mouth, to speak unto his great master, so renowned with Balak, and worldly potentates; who yet remained without the sight of that which the Ass saw, though he wanted not his natural eyesight? The Lord hideth his counsels from the wise and prudent when he will, and revealeth them unto babes, and very asses, in comparison of these great and grand masters, high in the eyes of earthly minds; because so it is his good pleasure. Mat. 11. 25. 26.  

Object. But some (perhaps) may yet have one stumbling block before them, and may say unto me; well, though this be a good satisfaction to any concerning those that are in Babylon, of the Roman state, and never were of us; yet why should such as be among us, some learned, some great persons, and others fall off from us to them?  
Answ. If any one propound this out of an honest 
Who they be, that be come now in this so clear light, Apostates from us. Malcontents.  heart to resolve himself, then let him consider and be satisfied, and the Lord persuade him as the truth is: Such as fall from us, are either malcontents, high spirits, thinking better of themselves than they deserve of the state, and wanting an answerableness to their own expectation; out they go like malcontents, with ill intents. Or they be 
Busy headed, quick-wicked.  polypragmatical fellows, and will have employments according to their humours; and if not here, then in, and under that busy state, which by an instrument will put an oar into every man's 
Novices in religion.  boat, as we say: or they being young Novices, travelers, not before well grounded, (though some (perhaps) by good education well instructed) who by vain sights, great shows of devotion, glorious outward worship, outward works of great cost in that voluntary religion, and by quick-wicked wits, instruments of seduction, cunning Artisans of Antichrist, christ, (pretending antiquity, urging universality, alleging men's testimonies, and falsely accusing us) are brought into a foolish conceit and approbation of that way, and into an ungodly dislike of our holy profession, against all truth and verity of Scripture. 
Such as had no love of the truth.  Or they be mere carnal prosessours formally, serving God in our Church; but indeed never received any sincere love, of the truth, neither ever felt any effectual power thereof; therefore God in his just judgement, sendeth them strong delusions, that they should believe a lie, that they might be damned, 2. Thessal. 2. 11. 12. Or they be 
Bad-livers.  wicked livers here with us, either as open profane, or more closely vicious; who (for that they, according to their knowledge and means of sanctification offered, glorify not God, neither were thankful) do become vain in their imaginations, and their foolish heart is darkened, and are given over of God, Rom. 1. 21. Or they be such, as in a wellmeaning 
Simple and ignorant.  (as men say) have a will to serve God, but yet know not how, for want of illumination, and spiritual wisdom in heavenly things; and so by seducers, Priests, jesuits, and papistical spirits, pretending antiquity of old religion (which indeed is new) the custom of forefathers, and many such false grounds, (the only grounds of Antichrists religion) are taken in the snare of men's inventions, and are led by a false devotion, to death and damnation, unless they repent. Or else they be such as have played the hypocrites with God and men in this state, pretending to be of our Church, but indeed and truth, Antichristians in their hearts; such as be all our Church-Papists at this day among us. These are the apostates from us to the Apostatical Romish Synagogue. See before who are Papists, and weigh the causes there.  
Thus I have showed why some Papists, though learned, return not to us, and why some miserable souls fall away from us, that we might not stumble at these things, when the reasons truly laid down be well weighed, which (I hope) will be of force to establish the heart of every true believer, and if God please, may serve also to bring some back again, or at lest be a means to prevent others from falling; which God of his mercy grant.  
Amen.      

THE OPENING OF SAINT JOHN'S Mystical Revelation. THE SECOND PART.  

CHAP. I  
The sum of this chapter.  
This book, though it be held obscure, yet is it not soobscure, but by God's help, if not easily in all, yet even in the most things, it may be understood.  
IT is too generally received an opinion, that this book is inextricable hard, and the truth so enfolded in obscurities, that it is not to be understood; so as of most it is laid aside, as a sealed book, not to be unsealed, or almost at all to be read. But that godly and studious Readers may be encouraged to undertake the study hereof, with good hope to understand 
Reason's proving the sum of the chapter.  what the Lord hath herein signified, to be showed to us his people; let them weigh these reasons.  
I. The very title telleth us, that it may be understood, 
1. Reason, it is a Revelation.  for it is a Revelation, that is, a discovering and making manifest of secret and hidden things, cap. 1. 1. If it could not be understood, it should not be answerable to the title, and might rather have been termed an Apocrypsis, than an Apocalypsis.  
II. It is unsealed by Christ himself to be read, 
2. Reason, it is unsealed.  cap. 5. and a commandment is given, not to seal the sayings of the prophecy of this book, cap. 22. 10. but if it be not to be understood, it is the words of a sealed book, Esa. 29. 11.  
III. The end why God sent it is, that his servants 
3. Reason, sent to ●e knowle.  should be acquainted with the things therein contained, cap. 1. 1. and 4. 1. and 22. 6. Now this end should be frustrate, if it could not be understood; shall any think God in vain gave it, or that john needlessly wrote it?  
iv The manifold exhortations so earnestly 
4 Reason, exhortations to 〈◊〉, 〈◊〉 〈◊〉  stirring us up to hear what the spirit saith, chap. 2. 11. 17. 29. and the promise of a blessing repeated, cap. 1. 3. and 22. 7. to the keepers of the words thereof, do assure us that it may be understood, for what readers, hearers, and doers are here to be understood, but such as be intelligent, believing, and conscionable?  
V The holy Ghost himself (to further our understanding, 
 expoundeth plainly his own meaning in very many places, as in chap. 1. 13. expounded in vers. 17. and vers. 12. and 16. expounded in vers. 20. so vers. 15. expounded in chap. 17. 15. the chap. 4. 4. expounded in chap. 19 8. yea in chap. 4. 5. and 5. 6. the exposition is with the words.  
So chap. 13. 1. 2. expo. in chap. 17. 8. and 12. 3. expo. in vers. 9 and 17. 3. expo. in vers. 15. and so are many other places. Now if here any man ask me, Why doth not God expound all places, as well as some, if he would have it understood? I answer, for that the Lord hath given to his Church the gift of interpretation, which he will have them to exercise, which she could not do, if all were plain; and to shake off sloth. and to stir us up to a diligent searching, invocation, & prayer, at God's hand, to crave his aid, the grace and assistance of his spirit to understand them.  
VI And lastly, divers godly men have attained 
6. Reason, the learned commentaries of the godly.  to a great measure of understanding in much of it, in the most of those things which are now come to pass, and have left their labours behind them to the Church of Christ, of which we may have the benefit to further us very greatly, to find out the true sense and meaning, by the good and blessed assistance of God's spirit.  

Object. It is delivered in strange and obscure figures, as no true meaning can be gathered thereof. 
The tropes and figures are not unusual.   
Answ. I. The types & figures are no more strange here, then in other places, as in Ezechiel, Daniel, and Zacharie. II. Though it be delivered mystically, and in figures, yet nothing is set down doubtfully, for this should argue either uncertain knowledge in the author, or deceit; neither of which we can impute to God without blasphemy. III. Albeit metaphorical speeches, and allegor call discourses may have (in some sort) a double understanding; yet the words weighed, as with a balance, in the circumstances of the text, and proper scope with all, they have as certain a signification as other places, and as direct an end; from which they cannot be drawn without manifest absurdity; and therefore this is no reason to force such an obscurity upon this book, as if it were not at all to be understood.   

Object. If God would have had it known, john would not have penned it in such a dark manner as it is.  
Answ. I. john must writ it as he seethe it, and no 
john wrote so mystically in three respects.  otherwise; as also the former Prophets did their visions. II. john here pleaseth not himself, but is guided by the spirit of God, to set down the matter in that form of words, as it seemed best to him, not to hide the truth from God's people, but for other respects in all probability; and first for 
1. Of Christ.  the safety of Christians, that the Heathen raging already enough against them, might not understand, that Christians had any such book among them, as did foretell their ruin to them, and deliverance in time from them. This was the reason that S. Paul spoke so warily, and in such covert terms of the emperors removal from Rome, in 2. Thes. 2. 7. And also why Daniel wrote his Prophecy, some part in one tongue, and some in another, to conceal from the enemies, what might have been the cause of more mischief to the jews, 
2. Of Antichristians.  the people of God then. Secondly, in respect of Antichristians, the now deadly enemies to the Church, to whom it is not given to know the secrets of the kingdom, but by parables and dark speeches; that so they seeing, might see, and not perceive; and hearing, might hear, and not understand, jest at any time they should be converted, and their sins forgiven them, Mark. 4. 11. 12. but they must go on still to fulfil, (as they do) the Lords secret purpose, that their destruction may come upon them, as is here certainly foretold. Thirdly, in respect of the jews, God's ancient 
3. Of the jews.  people, that they might see (as it were) a paraphrase of the Prophets, and a spiritual application of the City, Temple, Altar, Elders, Prophets, Kings, Priests, ceremonies, and service; from which (and the words of the Prophets) all the frame of john's speech is fetched; that by this last book, thus clothed in the jews habit, they might learn, and 
The Jews shall return to the truth, and be one people with us.  we might foresee, that at the last they shall come to us, and we to them, to be one people to God in jesus Christ; of which I am further persuaded by these reasons: I. By their distinct preservation still, these 1600. years, in all confusion of states under the Heathen Emperors, Saracens, Turks, and in all other countries dispersed, and dwelling only by leave, the like never so seen to befall a people (which was once a stately commonwealth) since the beginning of the world. Which strange providence of God, may conclude some future good unto them at length, seeing the Israelites of the ten Tribes once removed, were no more any known distinct people, as these jews yet be, but their name perished among the nations very soon. II. By the words of S. Paul, Rom. 11. 25. 26. 2. Cor. 3. 16. and the words of our Saviour, Luk. 21. 24. foretelling their conversion. III. By the writings of the Prophets, Ezech. 37. 16. 17. etc. Zach. 14. 7. 8. etc. and cap. 12. Esa. 60. and 61. & 62. not heretofore fulfilled upon that nation; and therefore hereafter to be performed, for the word of the Lord is true, and standeth fast for ever. iv The consent of godly and learned men giving witness of their faith herein, from the place in Rom. 11. 25. Thus may we see, why the spirit of God thus led john on in this kind and manner of writing this Prophecy.   

Object. The matter of this book is obscure and hard to be conceived.  
Answ. I. All dogmatical points, and moral, 
What matters in this book are not obscure, Irenaeus lib. 4. cap. 43.  are here as plainly set down, as in any other place of Scripture. II. That also which is fulfilled hath a clear and certain exposition, and may without great difficulty be understood, as one saith. III. All generals are agreed upon, that here is Christ, and his Church set out, and the enemies, the devil and his instruments, Heathen Emperors, and Antichrist, of these be no doubt made, either by Protestant or Papist; so as this matter is clear, though the circumstances of the time and place concerning Antichrist, are not so easy of all to be found, and to be fitly applied. Some actions both of the Church and enemies are to be done, which yet are not come to pass, these must we be content to guess at, till the very fulfilling of them expound to us the prophecy in that behalf. We live now undoubtedly under the sound of the seventh trumpet, and in the time of Antichrists consumption, the strength whereof began about 1558. or 60. soon upon the beginning of the reign of the late Queen of most blessed memory: if we reckon the 42. months of the beast from after 300. years, when by Constantine the Dragon wa● constrained to leave Rome, and to substitute h 〈…〉 ●●ristian vicegerent in his Throne; since w 〈…〉 e (inspite of Roman subtlety, Spanish power, and jesuits villainy) he hath decayed, and oven our nation hath obtained great victory against him. And therefore we being now so long time hitherto under the seventh trumpet, in which space the seven vials must be poured out, there is fulfilled a great part of this prophecy, and the most of it thereby made clear unto us.   

Object. O but (will some say) there is such disagreement among expositors, even in things that may be thought to be passed, as well as in those things yet hereafter to be fulfilled, as we cannot but held it a book too obscure to be meddled with.  
Answ. This is no reason to condemn the book 
Differences in expositions may not 'cause us to condemn the book of obscurity, nor dis-hart us from the study thereof.  itself of such obscurity, but it rather discovereth men's weakness in mistaking the Lords meaning; the light is clear, if men have but eyes to see: Hagar will be wailing for want of water, because she supposeth there is not a well of water, when yet it is before her, till the Lord open her eyes, and she see it. But for further answer to this, we must know; I. That Expositors do vary in some other books of Scripture, as well as in this, and the same books, plain histories▪ therefore not obscure, though men in some things do therein vary and differ in judgement, neither for this their difference, do other cease to meddle with the book, or with that very place of difference. II. As Expositors do in some things, in some places disagree, so in many places they do well accord and agreed in one. Therefore as their discord may seem to withdraw us from the study of this book; so their unity and concord, in the main and principal things, should stir us up to the reading and meditation of the same: and as their disagreeing may make men to think, that those places wherein they agreed not, are hard to be understood: so their own & also full consent together, well grounded upon the text, may note to us, that those places, wherein they so constantly agreed, are easy to be understood. III. Their differing opinions upon one place aught to be so far from making any to think the meaning to be more hardly found out; as by their variable interpretations thereupon, a wise and discerning Reader may peradventure found out the the true sense: for among so many Expositions, some (perhaps) may hit upon the true meaning of the place. Expositors show their judgements, and are so far from obscuring a place to a godly and judicious Divine, as he may read them as his friends, (if they be godly and holy men, and not malicious perverters of the truth) giving their best advice and counsel, for his better understanding of the place in hand; therefore we see, that variety of interpretations may not hinder us, or make us unwilling to study this book.   

Object. Lastly, it may be demanded, if it may be understood now, why was it not better understood of the ancient fathers, who were learned men, and lived so near the time of the Apostle himself? surely it may be held, if they understood it ●ot, as many do now say, let not men at this day think themselves, so wise, so learned and so h●●y, as that they can now understand it better than those so renowned men before them.  
Answ. I answer thereto with the words of our most learned Sovereign: That the Fathers of the first age, spoke of this matter, but only by conjectures, whereas we speak of it by experience; for as one saith, 
Iren. lib. 4. cap. 43.  All prophecies, before they have their efficacies, be riddles, and ambiguities unto men: but when the time is come, that that which is prophesied be come to pass, then have the prophecies a clear and certain exposition. Likewise (saith one of our learned Divines 
Whitak. de Pontif. Ro. q. 5. pag. 631.  speaking of Antichrist, the Pope of Rome) Surely we are not to be urged with the testimony of Fathers, who in many things belonging to this question have been deceived, and have grossly erred, because they lived before Antichrists coming. For as they were nearer 
We may understand this prophecy, though the Fathers could not.  to the times of the Apostles, so much the more were they the further from beholding the things fulfilled and done; and therefore less able to show the true meaning, than we which have the fulfilling hereof (as it were) a good and true exposition of the words before us. Therefore, albeit the fathers could not then well understand this book, yet (without any derogation to their persons, learning▪ and piety, and without any proud conceit of ourselves now) men learned and godly, may in these days truly interpret the matters of this book, then much mistaken; for now Antichrist is revealed, the beast discovered, and many things come to pass, which so far do make clear to us, that which could not but be obscure and hidden to them then, except they had had the same spirit, which john had, to give a prophetical exposition, as he had toforetel things to come, and as the Prophets had of Moses and the Apostles of them both.    

CHAP. II.  
An exhortative conclusion for the studious reading of this book.  
NOw therefore (my brethren) in a reverend fear, with a mind bend to endure some pains in this study for a time, let us take this so divine, heavenly and profitable a book into our hands; in the first part we have many reasons there to move us, The rare title, the admirable grace of authority, the truth of the sayings, the end of revealing it, the earnest exhortation, and commandment of Christ, the blessing promised, the association with Angels, the eminency of the matter, only meet for Christ alone before all other to reveal it to us, the earnestness of john, even with tears, to have the book opened; likewise the profit, pleasantness, and necessity of the knowledge thereof, is fully laid down.  
In this part we see, that by God's blessing it may be understood, as the title, the unsealing, the exhortation to read, the blessing promised, the spirits own interpretations upon places, and the successful pains of godly men, may fully persuade us. What if many things at the first seem very intricate? Let us not therefore despair, but therein reverence the Lords wisdom, and crave his assistance, and not idly lay it aside; pray with Daniel, and wait the time: Peter had a revelation, 
Act. 10. 17.  which he, a while, understood not; yet did not therefore let it slip out of his mind, but still continued in meditation thereof, until, as I may say, an actual exposition was given him to understand the meaning: so let us read, pray and wait in our godly and diligent study, till an exposition be given us from God.  
It is a common thing to read men's writings, some learned Philosophers, some the pleasant Poets, some the most exquisite Artists; some study one thing, some another, as this man the Common law, that the Civil and Canon; yea some cannot be withheld from the devouring study of Alchymistrie, till all their substance be eaten up thereby: and all this undertaken for pleasure, profit, or honourable fame with men. Yea to win praises, and in great hope of profit and preferment by their studies, men can take great pains, be at excessive charges, and spend much time: though the Authors which they read be very obscure, the words unusual, the phrase harsh, the style crabbed, the matter very intricate, and the whole order of the book, be almost in a manner altogether disordered; yet will men for these worldly and carnal respects, endure all, and not give over their study for any such very troublesome lets and impediments, but will bend their wit to make straight the crookedst thing, to clear the darkest point, and to lose the most difficult knot. And should we by any thing be dishearted, in the study of Gods most holy word, wherein is the most hidden treasure of wisdom, abundance of heavenly delights, and a name of blessedness to be gotten, which never shall be forgotten?  

Object. But it is well known that not one or two, or few men, but very many, and those also persons of note, which speak of the obscurity of this book, and do as much, as lieth in them, to withhold men from the study of it hereby.  
Answ. Many (I do confess) cry out against the 
Four sorts cry out against the obscurity of ●his book. They which never made sound trial.  study of this book, as full of unintelligible obscurities: but these may be reduced to four sorts, whereof the first are they, who yet never made any painful assay upon it. These be like unto Salomons sluggard, loving to sleep, and to lie in bed at ease, crying, A Lion is in the street, because he would not arise to labour: so is it with these, this evil thought they do nourish in themselves, and I wish it did remain only with themselves: but hereby they do not only seek to cover, indeed, their own negligence and sloth, but endeavour to disheart others from taking pains therein, by judging (in scorn and contempt) too basely both of other men's persons, and of their pains bestowed herein, according to the measure of grace received; for that these want (perhaps) the outward endowments, learning, gifts, power and place that those men have. But I leave them to themselves, with their pride, sloth, envy, or malice, and wish them either more grace, or less learning and esteem with men, that so they may not 'cause contempt upon other men's well doing, or at the lest upon their honest endeavour and desire to do well.  
A second sort are Papists, who have good cause 
The second sort are Papists.  for their own behoof to have this book of Scripture, above all other, to be hidden from men; because it toucheth them to the quick, it shakes their state, and will batter to the ground their great Babylon: for no part of Scripture layeth Rome, the Pope and Papacy so open in their colours, to be had in detestation of all true Christians, as this book doth.  
A third sort are such, as perhaps, with an unbelieving 
The third sort are they which make a light assay, and give over.  heart have taken a view of the book, and, with an evil eye, being like the bad spies returning from Canaan to the Camp, who did unjustly bring up an ill report of the land, which God himself had commended, because they saw some giants, and places hard by human power to be won: so these men finding some things hard and very difficult to be understood at the first view, do bring an ill report upon this book, which the Lord himself hath so highly commended unto us. But let us beware we take not up this ill report made by these men against the Lord and his word. If they did but urge only the obscurity, to make men seek more unto God for help, and to become more studious herein to get the understanding hereof, it were praise worthy; but these like wicked spies do thus speak of the hardness, to disheart men altogether from taking any pains at all in the book, who are herein no less instruments of Satan to keep the book close, which God would have opened for the salvation of his people, than the ungodly spies, who by their false report brought evil upon themselves, and upon all that believed them.  
A fourth sort, are such carnal Gospelers, as live 
The fourth sort, carnal Gospelers.  in ignorance of the whole book of God, who speak of this book but only by report and hearsay, having never read a chapter in it all their life. None of all these are any fit judges, or to be believed in this case. Let us harken therefore rather unto God himself, to good men also, who have with all their power and strength, with God's blessing written of this book; these out of knowledge and conscience do commend the study hereof unto us, as neither so difficult nor obscure, as these former sorts would have it. Now whether these lovers of the truth, having care of men's souls, be to be credited before the Antichristian lovers of lies; these painful labourers, before the other loiterers, these speaking of trial, the other taking all upon trust, let any wise man judge.   

Object. Belike you make all clear, as if there were nothing in it dark and hard to be understood.  
Answ. Not, not so, but I confess all such things as are not yet come to pass, are very hard to be understood, yea and some things fulfilled, hard also, for want of wisdom to make a fit application of the words of the prophecy to the things done, which is rare understanding, and not every man's gift. Nevertheless, this I say, that most of the things fulfilled, are plain and easy to be understood, though some yet make riddles of them; and that the obscure part is not such, or so much, as should persuade any to believe the whole book to be beyond all men's understanding, as enemies to the true Church of Christ, and friends of Antichrist would make men think. But thus much for the second part.     

THE OPENING OF SAINT JOHN'S Mystical Revelation. THE THIRD PART.  

CHAP. I  
Of the obscurity of this book, to whom it is obscure, and whence the same doth arise.  
THis holy book, and all other Scriptures, are the clear 
The Scriptures are obscure to the wicked.  truths of God, though they become obscure to men, through our own default, as this book doth generally to all the wicked and ungodly, such as are not helped by the heavenly illumination of God's divine spirit. For men naturally discern not heavenly things, 1. Cor. 2. even as Eve believed Satan rather then God, Gen. 3. so men in corrupt nature love darkness more than the light, and till they enter into the Sanctuary of the Lord, they are but as beasts, Psal. 73. 22. 27. Again, God will not give holy things unto dogs, nor cast pearls unto swine; therefore must we labour and pray for grace; for as Solomon saith, Surely 
Eccles. 1. 26.  to a man that is good in his sight, God giveth wisdom, knowledge, and joy. And they are they that shall know the doctrine of Christ, that do his Father's will: 
joh. 7. 17.  but those that hate to be reform, are so far from expecting a blessing in meddling with the word of God, as to them the Lord saith, What have ye to do to declare mine ordinances? neither shall they 
Psal. 50.  understand, Dan. 12. 10.  
But more specially this book becometh obscure 
This book is obscure to seven sorts especially.  to seven sorts of persons: as, first to all Antichristians, and subjects to the See of Rome, especially the marked once of that grand Antichrist; for else how should this prophecy be 
To all the marked once of Antichrist.  fulfilled upon them? how should they perform what here is foretold of them, and of their damnation? If they should see, understand, believe and return; How should that body and state be blinded, and go on to destruction, chap. 17. 8? I confess, that the learned Papists may show great skill in the outside, the ryne or bark (if I may with reverence so speak) of holy Scriptures, that is, of the Grammar, the Logic, the Rhetoric, the natural Philosophy of the Bible, and such other things to be found here, as well as in other writings of men, which may be called (as it were) the humanity of the Scriptures; yea they can speak of moral precepts, of duties, of common honesty very excellently; neither can we deny their knowledge in the general heads of the Gospel, wherein we and they agreed, and by profession whereof they be called Christians; but the secrets of the kingdom they know not, neither the working of the mystery of iniquity among them, these things are hid from their eyes; that that might come upon them, which is determined on all those, whom the Lord in justice will leave in that spiritual captivity, and not call out from among them.  
Secondly, to all proud self-conceited readers, 
To the proud ●nd self-conceited.  coming in the strength of their wit, memory, learning, and reading, and not in fear and humility; for such proud ones God resisteth; this wisdom of the flesh is enmity with God; the key of man's wit, or mere artificial skill, cannot open the closet door of God's secret counsels, man's corrupt reason is too shallow to comprehend the deepness of God's determinations; to the humble will the 
Psal. 25 9-14.  Lord teach his ways, and to such as fear him will he reveal his secrets. Wherefore let men, how learned soever, come in all humility and reverence to God's word, and handle the same with such holy sobriety, as is meet for the sacred oracles of God, that the Lord may bless them.  
Thirdly, to all such as come to these true sayings 
To such as have not the love of the truth. 2. Thess. 2.  of God, (cap. 19 9) without the love of truth; for it will be just from God, to give such over to believe lies; & such are all they which read it, but not in simplicity of heart, to make it their guide of life, to see their errors and mistake to be better informed, and their vices to be reform; but force it to maintain their fore-conceived opinions, their own inventions to the pleasing of others, and for advantage to themselves in outward things; causing it to speak according to the present times, and what they themselves do love and like: making the word of God (indeed) their own will, to say, as they would have it say, and to approve of what they do, though it be never so unjust, wicked or evil. These sacrilegiously rob God's word of the due honour, and profanely abuse it, which the Lord revengeth upon their own pates, in giving them over to their own lusts, and to the wantonness of their own wits, to live in the error of their own ways without repentance, to their confusion.  
Fourthly, to such as read this book cursorily, 
To such as read it carelessly, and superficially.  with a careless and unattentive spirit, without diligent searching and comparing of one place with another. It is not possible but that this book should be hid, and be obscure unto them, who endeavour so little to get understanding of those things which are herein revealed; let not the slothful hand think to prospero.  
Fifthly, to such as come with a too much dejected 
To such as only and wholly tie themselves to the opinions of others.  spirit of fear, without daring to attempt any thing, beyond, beside, or any whit otherwise then other men writ or speak before them; such can never have certain knowledge in themselves, or be satisfied: for unless they can judge from the text itself, between opinion and opinion, the variety of expositions will overwhelm their mind, and be as a dark mist before their eyes, obscuring rather then cleared the text unto such. As it is good not to be presumptuous, or of too daring and bold a spirit in holy mysteries, where great, learned, and many godly men have erred and been mistaken before us; so it is not evil, in godly humility, with reverence of others, by earnest prayer for God's assistance, to try what the Lord may do by us, for the wind bloweth where it listeth, and the spirit enlighteneth whom he pleaseth.  
Sixthly, to such as be altogether ignorant in the 
To such as be altogether ignorant of histories.  stories of the times, by which there may be made an illustration of the prophecy, and a fit accommodation of the things falling out, according as in the words here they are foretold to come to pass, without which a prophecy cannot be well expounded, as before I have showed  
And last, to such as know not some necessary and main points, which greatly serve to lay open, and (as it were) to conceal the whole book, without the understanding whereof, it will not be so clear, as otherwise it would be: of which things in the next part at large.   

CHAP. 2.  
THis book, even in the things, otherwise 
Obscurers of the text.  clear of themselves are somewhat obscured by some sort of Expositors, which may be accounted the troublers of the text, muddying the clear running stream by their interpretations, and they be these:  
I The enemies of the truth, the jesuitical sect, 
The jesuits, and other Papists.  and others adhering stiffly to the sea of Rome, who of very set purpose by false glosses, false expositions, and by urging the erroneous judgements of men, seek to obscure the light of truth, shining upon them, as clearly as the Sun at noon, but that they will needs wink, and also maliciously will (with the cloud of their own inventions) darken, and hide the same from the eyes of others. They study not carefully the text, as their comments do show, but whatsoever they can found delivered by others, either for their state, or not at all 
Read with judgement Ribera, and Viegas, the jesuits commentaries.  against them, that they greedily take, not at all caring how it can stand with the text, and the truth of the word itself. Let▪ none therefore which desire simply to be informed in the truth, be led with their false expositions; yea it were indeed very good not to read them at all, unless the readers be well grounded in the truth, and well acquainted with the text itself, that so in reading them, they may try all by the touchstone, jest their words prevail without authority. Whosoever is thoroughly acquainted with the truth, cannot but detest their damned expositions, as far from the truth, as darkness from light, and falsehood itself from the truth itself, in those things which set out the Pope, and Papacy.  
II. The vain and faithless Expositors, who in 
The vain and faithless.  their interpretations, respect neither the truth, nor falsehood much, but writ not to offend, and so baulk or obscure the truth; or to please, and then they do writhe and wrist every thing to make for their purpose; or to get themselves praise, than they labour to bombast and stuff up their writing with all variety of what themselves have, or would seem to have, and this they do to the utmost, too much pains to themselves, and a needless labour for others, if they did intent only the opening of the truth barely and nakedly, to the true informing of the reader's understanding; or else do writ, to try and oppose some time, in some thing their readers, and then, if they have ever an odd conceit, crochet, or question, forth it must come, to make (as they imagine) themselves merry, while they think they can propound a riddle for an Oedipus. These now in so doing, spend time, and are altogether vain in their labours, troublesome to the text, and unprofitable to the Reader.  
III. The singularly-opinionated, who having 
The singularly opinionated.  fore-conceived an opinion from themselves, or otherwise, before they learned it from the text, they frame in themselves a building, and then come to the words of God to underprop the same, turning all upside-down, to make good what they have fancied; these must needs therefore obscure the text, when they think to lead the text, and not it them, of whom in reading we must beware; for, they seldom writ sound, that will be ever writing singularly, and going by themselves, without respect of others: Nevertheless it must be yet acknowledged, that sometimes in expounding some part of a prophecy, a man may go almost alone, and yet not be condemned of pride, and conceited singularity. For the truths of prophecies appear in the accomplishment, and the wisdom of discerning, rightly to apply the same, is not every man's gift, nor at one time given unto all; very plain things to some are hidden, and hidden points, by well observing of some circumstances, become most clear to othersome. If God therefore afford this light to one, which he doth not to another, nay not to many, and he publish the same in the spirit of humility, before others; must it be adjudged pride and singularity in him? verily not justly.  
iv Such as do make this book dogmatical, 
They that neglect the historical sense.  and make of almost all these things a spiritual sense: these draw the readers quite from the historical sense, and so from observing things to be done, which is the true scope and proper sense of this book; and which in the reading must be most carefully attended to, as we may learn out of cap. 1. 1. and 4. 1. and 22. 6.  
V They do greatly darken this prophecy, 
They that mistake the time.  who do draw back the beginning of these things, which do concern the whole Church, higher than that time in which john did receive the same; when these things do follow after the time of the giving of this Revelation unto him, as chap. 4. 1. with 22. 6. sufficiently evince: which not being observed by Expositors, greatly obscureth the order of the things here foretold unto us.  
VI Lastly, hereunto may be added, the negligence 
The negligent Historiographers.  of Historiographers, not marking the daily administration of God's providence, from time to time (even from the beginning to this day) bringing things to pass, as herein they are foretold: This hath been (and is yet) not small hindrance to the revealing of this heavenly Revelation. If this book (from the beginning) had been observed, and made the ground ever to our history writers; and that in the acts done (which was by them recorded) they had been careful to have had respect to the course of this prophecy, how things herein were foretold, to be fulfilled; their histories had been so clear an exposition, as there had now been no doubt of the true interpretation of it.    

THE OPENING OF SAINT JOHN'S Mystical Revelation. THE FOURTH PART.  
Herein is showed what is to be observed and done, to come to the understanding of this Revelation; the particulars are in the several Chapters.  

CHAP. I  
Of the scope of this book.  
THE first thing to be observed to 
To mark the scope.  understand this book, is the scope and drift of this Revelation, which, what it is, is most evident out of the text, chap. 1. 1. and 4. 1. and 22. 6, even this, to make the servants of God acquainted with the things, that were to come to pass, and to be done in the world, as far as the same things do concern the Church of jesus Christ, from the days of john, unto the very end and second coming of Christ. So that in the first place we are to look upon and behold the Church, and to attend this principally, for whose sake this prophetical history was written, as the first verse of the first Chapter doth show. And therefore also we have in the very beginning of the prophecy (concerning future things from the time of john's 
Chap. 4. and 5. Chap. 21. 22.  receiving the Revelation) a goodly type of the Church, and when the prophecy cometh to an end, there is a glorious description thereof; so as all may see, that the principal thing to be marked in this tragical Comedy, (if I may so call it) is 
The Church of Christ and her state is first and principally to be considered of.  the Church of jesus Christ, that is, consisting of true and faithful Christian believers, their doings and sufferings, their battles, and victory at the length over all their enemies: of which to have, according to this prophecy, a short history related, and the same kept well in memory, shall be exceeding available to the understanding of this Revelation. When the main scope is certainly known and attended unto, other things will be discerned in their place, and become apparent and every thing be seen in due order, as may particularly be observed, from one Chapter to another throughout this book, unto the end. But if this scope be neglected, and the Church her estate, rising, decay, eclipse, recovery, her dangers and alterations be not diligently attended unto, (from whence the reason, causes, and order of all other things are to be fetched) it will make this book to such Readers very obscure, and confused. For the world and plagues upon it are not here brought in further, then there is in them a respect, and a consideration had unto the Church; neither any other thing, but as the same hath to do with the Church, and the Church with it. Therefore the Church must first be attended unto, and then the reason, the causes, and order of other things brought in, and foretold for the Church's sake, will be better understood, as will appear by the order of the Chapters, and the orderly cause of things therein contained.  
Now next and secondarily the greatest and chiefest 
A second thing to be attended unto, is the Church's greatest enemy.  enemy of Christ and his Church is to be considered of; which is not here indeed the heathen Empire, and Tyrants then in john's time ruling the world, and bloodily persecuting the Church, but the Popedom and Bishop of Rome, that grand Antichrist. For the Dragon and heathen Empire was well enough known to the Church then, so as there needed not a prophecy to speak of that enemy or outward power and rage of the Dragon, further than to declare their end; and how Antichrist came into the Dragon's place, obtaining his power, state & great authority: of which, in chap. 13. 3, this man of sin, this Antichristian state, this mystery of iniquity is next the Church chief to be considered of, as the enemy principally to be discovered unto the Church in this prophecy. For this Empire is the longest during, the heathen Tyrants from the time of john's receiving this Revelation (about anno 96, to anno 311, when Constantine began his reign) reigned but a small space about 215 years; but this Antichrist must have his reign 42 months of years, being prophetically spoken and expressed by days, every day being put for a year, is 1260 years; and we see by lamentable experience, that he hath endured long, albeit now his power be abated.  
Again, this enemy is the worst that ever 
The Pope the worst enemy to the Church.  the Church had, for he bloodily persecuteth the godly, as did the heathen, chap. 11. 7: he blasphemeth God, his name, his tabernacle and Saints, chap. 13. 6, as they did; he hath done and yet doth trouble the world with bloody wars (chap. 13. 7. and 17. 14.) as they did; he hath gotten great power over kindreds, tongues and nations, chap. 13. 7, as they had; but he (which they could not do, neither ever did) bewitcheth the world by sorcery, false miracles and wonders, chap. 13. 13. 14. and 19 20. and will be worshipped of all upon peril of their states and lives, chap. 13. 15. 16. 17. This selleth also souls, chap. 18. 13: so as he is such an enemy to the Christian world as never was: to which may be added this to all the rest, that his cursed apostasy brought upon the Christians, the hellish fury and outrage of the Turks power and tyranny, chap. 9 14. 15. 21. Lastly, the greatest part of this prophecy is spent about this wicked enemy, either in the preparation to his fall from the Church, chap. 8, or in the fall itself, chap. 9, or in his rising in worldly state and power, chap. 13, or in his cruelty in persecuting, chap. 11. and 13, or in his plagues begun upon him, chap. 16, or in his womanish condition enticing to filthiness, chap. 17, or in the overthrow of his state, chap. 18, or else lastly in his own final destruction, chap. 19 This therefore is the grand Adversary principally by this book to be found out, as the greatest, the worst and longest enemy in continuance against the Church. And thus much for the scope, the first thing to be observed.   

CHAP. II.  
Of the order and method of this book.  
THE second thing for the understanding of this book, next the scope, is the order and method which the holy 
The method and order is to be observed after the scope.  Ghost hath kept, in revealing to us the things herein contained. For the order being known will carry us a long, and will be, as it were, a guide leading us by the hand to the view of every thing in their due places. And to have a full sight of this, the studious herein must look to three things.  
I. He is to take a view of the whole work, and 
The first thing to be done for to understand the order and method.  lay it out in his principal parts analitically, that so the outward frame and proportion of this work in the main parts may be easily seen, and that so the chiefest matters and scope may be understood; in which some latest expositors have taken pains, which the godly reader may take for his help herein, till he be able to discern the platform of the work himself, and so he with his own pen set down his own judgement before his own eyes. Many in reading think they see fully enough, what by others is laid before them; but when they come to the work themselves, to draw that out, which in conceit before, they judged themselves skilful in, they shall often find that they come short of their conceit by many degrees.  
II. He is to consider the general contents of 
The second thing to be noted.  every Chapter, and the orderly laying down of things successively therein; which will marvelously hearten an intelligent reader to the study of this book: for he shall see a delightsome coherence of one thing with another, and a pleasant passing-on of the prophetical narration, with a reason of every Chapter following orderly one another. Which for better encouragement to such as will take pains in this holy and blessed prophecy, I have thought fit here to set down, Chapter by Chapter unto the end, only omitting the three first, as more easy and well known to every one; except only perhaps in this thing that they be set out as so many types of the universal condition of the Churches of the Gentiles, and so have in them some future thing to be considered of, as well, as that present state of every one of them then in john's days. Which I leave, whether any such thing be so or not, to the wisdom and learning of the godly-wise in such mysteries. The future state of the Church is set out, from the beginning of the fourth Chapter, whence, for the order of the prophetical narration, I will begin.  
The fourth Chapter showeth us the Lord God 
Chap. 4.  of heaven sitting upon his Throne in the heaven, his Church, and all his Saints and servants round about him; which godly type of him & his Church is to be considered of in the first place, to whom and for whose sake, he revealeth his secret counsel in this Revelation, and which also he carrieth through all troubles, with a strong and outstretched arm, as Israelites through the read sea, and bringeth them safe to their rest.  
The fifth showeth the means by which this 
Chap. 5.  Church becometh acquainted with her future state, to wit, by this book of the Revelation, the opening whereof none but Christ jesus could obtain at the hands of his Father, who gave it him, (chap. 1. 1.) and he here took in hand to open to the joy of all, both men, Angels and other creatures, blessing God therefore.  
The 6. showeth to us his Church, how in the opening 
Chap 6.  of the six seals of the book, the Lord with variety of plagues, would punish the heathen world under the persecuting tyrants of Rome, till the Dragon should be cast out of heaven, (cap. 12) & that heathen Empire be overthrown, for murdering of Christians, professing so constantly Christ & his Gospel.  
The seventh Chapter cometh in by the way 
Chap. 7.  of a prevention. For in the time of the heathen tyrants, the Devil had hatched and prepared great mischiefs, that, against the time that the world should become Christian, (by means of Constantine) and the heathen Empire be abolished, he might thereby overthrow the Church; which mischiefs were prepared and advanced under the sixth seal, but the power thereof not seen, till the opening of the 7. seal. Now for that the plagues under the seventh seal, in the blowing of the Trumpets, should be so great a plague to the earthly Christian world by a fearful apostasy, and that the Church might not doubt yet of her own welfare, here in this Chapter is given us another general type of the Church's state to the world's end, showing two things: I. That in the world of earthly Christians apostating with Antichrist, there should be a sealed number, though but a very few in number, certainly preserved from falling from Christ, and so escape this plague and the mischiefs which God brought upon the Christian world for the earthliness thereof, and for falling to Antichrist and that Romish Whore; for in this time are these sealed Ones a hidden number with Christ jesus on the Mount, (chap. 14. 1.) and with the Prophets in the wilderness (chap. 11.) whitherto the Woman was fled, chap. 12. II. That the Lord in his time would bring these hidden Ones to light again, and by the word win an innumerable multitude unto the Church of all nations, kindreds and people and tongues, to worship him, and to serve him joyfully without interruption.  
The eighth Chapter showeth under the seventh 
Chap. 8.  seal the breaking out of the mischiefs restrained (in chap. 7. 1.) for a while; being from God so many plagues to the world, called Trumpets, and in themselves the four steps to the general apostasy of that Roman Bishop: for after the heathen persecutors were taken away, the Devil caused great contention among Christians, set their minds to ambition, and wrought effectually in many to make them damnable heretics, and by part-taking was much bloodshed. So that hereby found doctrine failed, sincere worship decayed, and faithful teachers were hard to be found, but in general a dark mist of ignorance began to spread itself over the Christian world, which was an effectual means for Satan to work thereby, for the advancement of his grandchild the son of perdition, that Antichrist the Pope of Rome.  
The ninth Chapter showeth that the apostasy 
Chap. 9  was now come to a head; for here the fall is showed, and the Angel of the bottomless pit made a King, having his hellish Locusts to trouble and torment the earthly Christians. Now was there a world of misery upon men & manifold mischiefs, the worshipping of Devils, and Idols the works of men's hands, murders, sorceries, fornication, and thefts, for which God in his wrath sent an horrible vengeance upon them by the Turkish power, his hosts and armies furiously raging: which yet brought not any amendment to the Antichristian state and apostating Church of Rome.  
The 10. Chapter showeth how after long darkness 
Chap. 10.  and defection, the Lord (as he did to the Israelites oppressed in Egypt) in mercy cometh down to deliver his people from this spiritual Egypt, (so called chap. 11. 8.) and doth furnish with knowledge of God's word such as should recover by preaching of the truth from under the Antichristian apostasy, many again unto the true religion of Christ, even people & nations, tongues & kindreds.  
The 11. Chapter is a story, as it were, of the 
Chap. 11.  great troubles which fell out upon the Preachers executing faithfully their ministry, and in seeking to bring Christ's people out of this Romish Babylon, as Moses and Aaron did, in bringing the Israelites from under the bondage of Pharaoh. Which Preachers, after great persecutions and troubles, at the length prevailed; for which the people of God rejoiced, as we may do at this day. And here is the end of the sixth Trumpet hitherto: the seventh beginning to blow, Christ beginneth to reign powerfully, and kingdoms become his from under Antichrist.  
The 12. chapter beginneth the more large explanation 
Chap. 12.  of such things as were but obscurely handled before, in chap. 6. touching the Roman Heathen Empire (under the type of the great read Dragon) and of the overthrow thereof, that hereby we might more clearly see, when the out-Court (chap. 11. 2.) was given to the Gentile-like Christians, the Romish Antichristians; and also when the true Church, the heavenly woman fled into the wilderness, and when Antichrist succeeded in the place of that Dragon.  
The 13. chapter is a continuing-on of the explanation, 
Chap. 13.  amplifying that short and brief mentioning of the beast, in chap. 11. 7. the very same that is here now set out at large, substituted in the Dragon's room, so as now the old Pagan Empire, is turned into an Antichristian Popedom; the tyrannising Emperors, into tyrannising Popes; and the lawful civil authority, into an unlawful Hierarchy, and ecclesiastical Regency: in which his original, the means of his rising up, the power and properties of him, are fully laid open.  
The 14. chapter goeth on to tell us more largely, 
Chap. 14.  what became of the sealed number mentioned in cap. 7. where they were, and with whom, in that Antichristian Apostasy; then is showed more amply also what was foreshowed summarily concerning the ministry of the word, (in cap. 10. 11. etc. cap. 11. 3.) the Minister's doctrine, the power and effect thereof against Antichrist, his Babylonish state, and that whorish jurisdiction.  
The 15. chapter showeth, how the Church (being 
Chap. 15.  by the former ministry, and powerful efficacy thereof, set free from the Roman beast, and his Antichristian power) now doth exceedintly rejoice, and is rising up into a prevailing estate, having now received vials of wrath, and power from heaven to plague that state, which so long time had wickedly ruled over the people of God.  
The 16. chapter declareth in order, how from 
Chap. 16.  the Church, the instruments of God's anger do pour forth their vials of plagues, and do execute vengeance according to the power and commandment from God, with the effects and events thereof.  
The 17. chapter showeth the reason, why the 
Chap. 17.  Angels of these vials did so plague this Antichristian state, therefore is it, that one of them informeth john of their doings, and expoundeth what is meant by the great City, and by Babylon, which the Preachers so preached against, in chap. 14. as also, what the beast is, which is mentioned in cap. 13. that we might know plainly Rome to be Babylon, and the Pope certainly to be that Antichrist, with the wicked conditions, pride, and cruelty of that whorish Church, for which she, and all her associates received such plagues, and deserved so justly to be punished and hated of all God's people.  
The 18. chapter foretelleth, how upon the vials 
Chap. 18.  poured out; also upon the lively discovery of her, not to be the true Church, but that whore of Babylon; and withal, upon their forsaking of her, who gave their power and kingdom formerly unto her, she should come to utter ruin and her place and seat to be found no more.  
The 19 chapter foretelleth, how great joy the 
Chap. 19  Church of Christ should conceive at this destruction of Rome, singing aloud praises unto God for the same, being formerly exhorted thereunto, in cap 18. 20. and which here they perform, exhorting one another to praise the Lord, for this his righteous judgement upon this Babylon, and whorish state; after which, for further increase of joy, is foreshowed the full victory over the beast and false prophet, with their final damnation.  
The 20. chapter falleth in, to speak of the Dragon, 
Chap. 20.  mentioned in chap. 12. and chap. 16. 13. showing first what was become of him since his casting out of heaven, and since the beginning of the reign of his grandchild, the Antichrist, set up in the Dragon's seat, cap. 13. 3. that he was chained up, and kept from his open rage a long time, but at length let lose again; and then secondly, after that his losing, and now also Antichrists destruction, what his utmost and last attempt should be, to wit, open force, and what also should be the event thereof, even his own and their destruction also, (which were deceived by him) and that everlastingly.  
The 21. and 22. chapters, after this destruction 
Chap. 21. and 22  of these enemies; do set out the graceful and most happy estate of Christ's Church, in the gloriousest manner that may be, and so thereupon concludeth this prophecy. And thus from chapter to chapter, we see a most heavenly order observed, which being well marked and understood, will give to the godly and studious reader, a great insight into the chief and principal things laid down in this prophetical narration. If any doubt whether yet this be the order, course, and progress hereof thus laid down chapter by chapter: Let such, (as I myself have done) painfully examine the truth by the matter in the chapters, and by the general parts of the whole prophecy, and see whether this will stand, or another more agreeing to the text, and the truth of story; if so, I embrace the truth gladly, but if not, let this be accepted.  
III. He that would understand the order yet 
The third thing to be observed, for the knowledge of the method.  more at large in particulars, he must make a literal analysis of every chapter, following the guiding of the spirit in his own order, word for word. By which, this benefit shall he reap, that the text shall become familiar unto him, and the order of things more apparently seen, and the circumstances better observed, and through God's mercy, shall he see, (as I may say) round about him, that he mistake not grossly in giving the sense and meaning of a place (as some have done) contrary to the clear light before them, in the very words of the text, which was for want of observing this course, and withal, by an unadvised rushing upon the text, with a hasty interpretation, or with a received opinion, but unexamined, to the great prejudice of the truth. By this course shall he come to the first degree of the knowledge of this prophetical narration exactly; for it is to be noted that there is a double knowledge, or rather a twofold 
A twofold knowledge of a prophecy or rather two degrees thereof.  degree of understanding of the words of a prophecy. The first degree is this, to know what is foretold in the very letter and words, without any particular application, further than in the text is laid open plainly, and also without the consideration of the accomplishment and fulfilling thereof. The second is to know the fulfilling, and to be able rightly to accommodate to the text, the truth of story, to declare the verity of it, according as in the words it is laid down. The first is easy to almost every one; as to tell for example, that the 12. chapters speaketh of a woman thus and thus arrayed; also how she was with child and traveled, and that there was a read Dragon watching, etc. In like manner, chap. 17. there is mention made of a whore, and how she is appareled, and sits on a beast in glorious raiment, with a cup in her hand, and so forward, as it is in the text. This may seem an idle labour, which yet will not prove so to him that endeavours seriously to attain to the second degree, which indeed is wisdom; but this other is in the first place to be observed, that we may know what to expect and look for to be fulfilled. This first degree the holy and ancient people of God sought after in the old Prophets, reading them diligently before they were fulfilled, expecting and waiting for the accomplishment. The second was the wisdom in Christ and his Apostles, applying fitly the Prophet's sayings, as they 
Matth. 2.  were fulfilled; the former understanding had the Scribes and pharisees, who could readily tell by the words of the Prophet, where Christ should be borne, and did expect his coming, but had not the knowledge to apply the same to the time, and to the person fulfilling the same, according to the prophecy of the place, where he was to be borne; and such understanding may now also the Roman highpriest, his Scribes and pharisees have, but the latter is the wisdom of God's servants, to whom the Lord is pleased to make known his william. And thus much for the order, the second thing to be observed, to come to the knowledge of this divine prophecy.   

CHAP. III.  
Of the matter and historical sense of this book.  
THe third thing in reading this Prophecy (now in respect of our times) is to consider what is done already, what is in doing, (for it is in continual act) and hereafter to be done, concerning either the Church, or the enemies thereof. The matter of this Prophecy, was things to come to pass, chap. 1. 1. was things that were to be done after the revealing of this revelation to john▪ cap. 4. 1. even things to be done, chap. 22. 6. The matter then of this prophecy is historical, as it cometh to be fulfilled. It is therefore not a spiritual or allegorical, but an historical sense, which in this book we must attend unto, from the beginning of the fourth chapter, to the end of the prophecy. For to john was revealed what things should come to pass here upon earth, before the world's end, as far as concerned the Church; and the same he here setteth forth to us, as to him it was revealed. If we then do lose the historical 
The matter of this prophecy is historical.  sense, we lose the proper sense of this book, what other spiritual use soever we make of it.  
By this than we see what necessity there is to 
It is necessary to be well read in histories.  read histories, into which we must look and search diligently, according to the times, and according to the course of this prophetical narration, but in the reading of histories we must be guided by the order kept here; and as the things are foretold by the holy Ghost to come to pass: for as I have afore noted, if Historiographers had kept the direct course of this prophecy in penning their stories, concerning all the troubles & alterations in the Church, they had clearly commented upon this prophecy, as far as it is fulfilled. And so should these likewise that yet writ an ecclesiastical story of the things now in doing, or such as live to writ what shall hereafter fall out. In applying 
How to read histories with the order of this prophecy.  the histories to the text, the way is to read them in the order of the prophecy: and to do this, we must consider these things: I. That the narration of future things taketh date from the time that john received this revelation, as is to be learned from chap. 4. 1. and 22. 6. about Anno 96. in the reign of Domitian, and therefore to begin from that time to read, marking the order of the prophecy, and the fulfilling thereof.  
II. That it beginneth with the Dragon, the Heathen persecuting tyrants, in chap. 6. and 12. showing how God would plague (with sundry judgements) the world then, chap. 6. and would overthrow that Empire, and cast out those Pagans' for ruling and tyrannising over the Church, as is noted in chap. 12. therefore the stories of those times are to be studiously read, attending unto the text, as the spirit of God leadeth, to found the fulfilling and accomplishment thereof accordingly.  
III. That the prophecy carrieth us from the Dragon's rage, to the view of Antichrist, but yet by degrees from the time of that godly and worthy Emperor, Constantine the great. And so we are to search and apply the stories of those times, but (I say) going on with the prophecy in the steps thereof concerning Antichrist. As first to mark what went before the general Apostasy of Rome▪ or Roman Bishop, set out in the blowing of the four trumpets, in chap. 8. from Constantine's days, till about the year, as some think, of Christ, 530. or thereabout, some 230. years space; for exposition whereof, the stories of those times are to be searched into, the prophecy will be a guide into the stories, and these an exposition to the prophecy. Than to consider his getting into the Dragon's seat, with power and great authority, causing a general Apostasy, (chap. 9 and 13.) regaining great glory to Rome, as before under the Heathen Emperors. To understand these things, and to have an exposition of the 9 13. and 17. chapters, we must read what Rome doth challenge from Constantine, for the Romanists bragging of Constantine's donation, giveth us light to know how the Pope crept into the Imperial seat; also we must read the Pope's lives, their decrees, their practices, in, and over Counsels, the arising up of their religious orders, the whole body of their Canon law their Legenda aurea, for lying miracles and words, their wars, with all other the deeds, power, seat, and great authority of that Antichristian state, because they give clear light unto such things, as be spoken of the beast in those chapters, to the full. For how can the prophecy of the Pope and his popedom be otherwise cleared to us, then by reading of those things which are set forth of them by authentic authors, and approved authorities? So to come to understand such things as be in the 10. 11. and 14. chapters, touching the arising of the Church from under Antichrist; as also the preaching of the Gospel, to bring that hidden number unto open light, the witnesses of the truth and their doctrine; also Antichrists opposition thereto, his tyranny, and their constant suffering must be known by such as have faithfully made known these things.  
Now for that Antichrists power of generally persecuting is restrained, and that the true Church (blessed be God) now some late years since, hath begun to get an upper hand against him, as is foreshowed in chap. 15, and 16, that they that killed must be killed, and such as murdered, must have blood to drink, the vials of wrath being begun to be poured out upon those Antichristians from us; as also for that this part of the prophecy is in fulfilling, and shall not now cease till full wrath be poured upon that Romish state, to the utter destruction thereof. We may read late writers, and, as 
The stories of the present times concerning things done between Protestants and Papists, are to be read of us.  I may say, yesterday histories, and make a daily observation of those things which now do fall out, or of late have fallen out, between the Papists and the Protestants, especially from the year 1558, or 60, about which time was the full period of the Pope's general prevailing; and since which time he hath nothing increased upon us, but we by God's power have prevailed against him, and so, maugre their malice, and in spite of their policy, treacheries and treasons, we shall go forward to a better estate against that Romish power for ever unto the end. Do not we see here in England since that time the truth hereof; have not the Papists had ill success in all their attempts against us? Though impious Pius roar with his Bulls, though jesuits, these frogs coming out of the Dragon, Beast and false prophet, stir up Kings against us, with a supposed invincible Armado to conquer us; though Gunpowder-plots be devised 
The Pope's power shall no more increase.  to destroy us in our Regal and princely powers, yet we stand▪ and they fall; and so must they now continually, for by an oath from God it is confirmed unto us, chap. 10. 5. 6, That there should be time no longer. Let none doubt of this exposition, the acts of God from the forenamed time confirm it unto us; howsoever other have, or yet do take it, we must certainly know this, That things done, in doing, or hereafter to be done, are the exposition of this prophecy, and not what men do imagine. And if the Pope daily decay, and not prevail, as formerly heretofore, and we also still prevail against him, them let this work of God give authority to this interpretation; but if contrariwise & hereafter any shall see things fall out to cross this exposition, then reject the same as false: in the mean space, let the observation of the acts of our blessed God, past, present, and to come, be judge herein, and therein let us rest and praise him.  

Object. But may some say, because the Pope hath not prevailed against us, can it be made a general rule for a testimony of the decaying of his whole state? and for that we have, and do prevail, therefore shall also the whole Church of Christ prevail with us in other places? what is this nation, that hence should be made such a conclusion?  
Answ. Surely I am not led by any vain fantasy upon the love of mine own country so to think; but from things done by God himself, leading me by the hand thereto, from the Pope's first rising, and the Lords honouring this little, but most noble Island, above all other places in the Christian world, in the matter of Christianity: First, our Constantine, whether by birth, or here first proclaimed Emperor, was the first Christian Emperor, 
The renown of our Nation in the matters of Christian religion.  that brought to the profession of Christ a world of Christians. Secondly, Lucius our King the first Monarch, that was Christian. Thirdly, Wickliff our countryman, the first man of fame, standing up against the abominations of Rome. Fourthly, Henry the 8 our King, the first Monarch that utterly rejected the Pope's supremacy, and cast him out of his Dominions. Fifthly, Elizabeth our Queen, a Queen of eternal memory, the first king's daughter that suffered persecution for the Gospel under Antichrist; the first Queen that banished the public Idol service of the Mass out of her Kingdom, and the whole Pope's power irrecoverably to this day. Sixthly, Our now learned Sovereign james our King, the first Monarch, that ever publicly with his own pen, proclaimed to the Emperor, Kings, and Princes, the Pope to be Antichrist. Seventhly and lastly, this our Nation hath vexed, and yet doth vex, the Pope and his marked Antichristians more than any, yea or all the kingdoms in this part of the Christian world, where the Pope hath had jurisdiction at any time. First, in making most just laws, before all others, to put deservedly their jesuits and Priests to death, therein following the words of this prophecy, chap. 16. 1. 6. 7. Secondly, in getting so admirable and glorious a victory in the year 88, the like never heard of, and with so great shame, loss, and destruction to the Pope and his powers aiding him, as the like they never had at the hands of any people or nation, from the beginning, to that day. Thirdly, in our aiding, and relieving, all other needing our help, against the Pope; this the Low Countries can witness, Geneva, yea and the late King of France, when he was but King of Navarre. Fourthly and lastly, in the Lords most rare and wonderful preservation of us, our late Queen, and our now Sovereign king, from all their hellish plots, treacheries, conspiracies, treasons and rebellions, that have at any time been devised, practised, or raised up against them, the mischief ever returning back upon the heads of the evil instruments themselves. So as this nation may be the instance for all Christ's people, to behold God's mercy and favour to his Church, to conclude the overthrow of the Popedom, according to this prophecy. And from which (if from such strange works of God, formerly any thing may be concluded) it is most likely, that Rome itself shall chief receive her utter destruction, when God shall see his time, to advance his glory, by such an heroical spirit, and princely power, as he may, and can make fit to do the deed, which verily is not long to, even so, Amen. If this conjecture may seem any thing probable, then let not the accommodation of some things in this prophecy, particularly to our nation, and to some of the Lords instruments in the same, raised up to do Gods will, according to this prophecy, be held too foolish and ridiculous. And thus much for the matter and principal sense which in this Revelation is to be sought out.    

CHAP. IU.  
Of the manner of setting down this prophecy, and the revealing of the things foretold in this book.  
IT may be said of this book, as is said by the Lord in Hosea, chap. 12. 10. I have multiplied visions, and used similitudes: for here are manifold visions and similitudes; the Lord by certain forms, shapes, and figures, as it were Images and pictures, did lively represent the whole Comical tragedy, or tragical Comedy, that was from the time of the revealing of the Revelation, to be acted upon the stage of this world, by the Church militant, unto his Apostle, and Prophet john; who 
This prophecy is delivered, after the manner of prophecies of old, by visions, similitudes and figurative speeches.  was an eare-witnes of all that was spoken, and a beholder of these shadows and resemblances of what was truly to be done upon the earth, being played, as I may say, before him, even as in the words it is written. So as we must learn by these visions, things done, things in doing, or hereafter still to be done, till the world come to an end, as hath been already said.  
Again, as it is composed of such similitudes, so the words are figurative, the whole prophecy full of Metaphors, and almost altogether Allegorical; so as we must take heed, that we look further than into the letter and naked relation of things, as they are set down, otherwise the book should be full of absurdities, impossibilities, falsities, and flat contradictions unto other truths of Scripture: all which are far from the words of Gods holy spirit, which are ever holy and true. For who can believe a Lamb to have seven eyes, a mountain burning to be cast into the sea, and this thereby in a third part to become blood, a star to fall from heaven, Locusts to be of so monstrous a shape, as is set down in chap. 9 and horses with Lion's heads, fire, smoke, and brimstone coming out of their mouths, and a hundred such things? Therefore we must not stick in the letter, but search out an historical sense, which is the truth intended, and so take the words typically, and not literally. For prophetical descriptions much differ from common historical narrations. A story sets down things indeed done: a prophecy represents to the view, as present, by similitudes, the things not come to pass, but afterwards to be done.  
Also we must note, and this very carefully, that 
This prophecy is framed to the words of the Prophets, and custom of the Jews.  all this whole prophecy is framed after the state and condition of the ancient people of God, the jews, and after the words and visions of the ancient Prophets; as we may see by comparing the words and visions of this book, to Moses and the Prophets, to which the Prophet john alludeth everywhere. 
To what john alludeth in this prophecy.  First, to their sufferings under their enemies, of which there were three: first, Pharaoh in Egypt, called by Ezechiel, a Dragon, and therefore here mention of a Dragon, chap. 12. The Second, Babel, and the beasts noted in Daniel, chap. 7. and 11. therefore here is mention of the beast, ca 13. 
Ezech 38. and 39  and of Babel, chap. 14. and 17. The third and last enemy was Gog, and Magog, even the Kings of Syria, and among them, chief Antiochus Epiphanes, therefore the last enemies here are called Gog, and Magog, chap. 20. Secondly, to the twelve tribes, chap. 7. to the wilderness, chap. 12. thunder, lightning, and earthquake, chap. 5. to the Tabernacle, chap. 13. and 21. 3. the Ark of his Testament, chap. 11. 19 the Priests, chap. 1. to white raiment, chap. 1. a golden girdle about the paps, cap. 1. the Altar, incense, chap. 8. Odours, cap. 5. lamps, chap. 4. Candlesticks, chap. 1. and 11. golden Censor, chap. 8. Temple, chap. 11. to singing, chap. 5. and 15. to instruments of music, chap. 5. and 15. to the sea, chap. 4. and 15. 2. to the smoke filling the Temple, chap. 15. 8. to the Trumpets, chap. 8. to jerusalem, chap. 21. Kings, chap. 1. Thrones, Crowns, and Elders, chap. 4. Thirdly, to the saying of the old Prophets, as chap. 1. 7. to Zach. 12. 8. and 21. 3. to jer. 31. 32. and 7. 17. and 21. 4. to Esay 25. 8. and chap. 3. 12. to 1. K. 7. 15. and infinite other places, and also to their visions, as chap. 1. 13. to Dan. 7. 13. and 10. 6. cap. 4. 6. 7. to Ezech. 1. 10. Yea the allusions are every where to the words of the old Testament, which were too long to set down here, though most necessary to be quoted, of such as would truly comment upon this book.  
Now an allusion is a respect had, and a resemblance 
What an allusion is.  made unto some other thing, agreeing in some sort together; as in all the things before mentioned, the Apostle, (or rather the holy Ghost) hath respect unto that which hath been formerly, and maketh some resemblance in some sort thereof in the things in hand, of which he (here in this present prophecy) doth speak: which allusions are made in this last book of holy Scripture, for many reasons: I. And that most usually, rather for 
Why john is so full of allusions.  amplification and illustration, then for proof and confirmation: as for example, as Babylon held captive God's people a determined time, but at length they were delivered, and Babylon at last, came to utter destruction; so shall it be with Rome, spiritually captivating Gods people, these being delivered, and the heavenly Temple built, she shall utterly perish, and so of every other allusion. II. For that the ancient people, their state, sufferings, ceremonies, worships, Temple, City, Priests, and Kings, were lively types of Christ and his kingdom of true Christians; and therefore now doth our Prophet set out the truth by the shadows, and the substance by the very words of the ceremonies. III. To show that the words and vision of the holy Prophets, to which our Prophet alludeth, besides the first and proper accommodation, had also typically in them a further signification and relation, as the frequent allusions in this book, from them doth show, and in other places of the new Testament, Rom. 10. 18. Psal. 19 4. and Galath. 4. iv To teach us by these mystical speeches, (wrapping, as it were, the old covenant into the new, the jews into Christianisme, and we Christians, by these typical terms, made mindful of them) that the mystery of God, declared to his servants the Prophets, is not finished, but shall be, when this prophecy is fulfilled, at the blowing of the seventh trumpet, chap. 10. 7. These I take to be the reasons of these frequent allusions, from Moses, the Law, & the Prophets: the knowledge hereof, and the manner of the delivering of this prophecy, in similitudes, types, tropes, figures, and allusions, will give a great light to the understanding of this Revelation, and prevent the foul mistaking of many things, by marking the allusions, and the common use thereof. It would be a work worthy praise, and requiring the diligence of a learned man, well acquainted with Moses, the Law and Prophets, to set down throughout this prophecy, to what places of the old Testament, this our Prophet alludeth every where; it would clear many points, which for want of this knowledge are to many very obscure; it would prevent an usual mistaking, and an ignorantly-seeking of propriety of speech, in a mere allusion, as may be observed in the writings of men, and their comments on some places of this prophecy. And thus much for the manner, the fourth thing to be noted for to further our knowledge, in the understanding of this heavenly Revelation.   

CHAP. V.  
Of the way and means to expound this book.  
TO interpret this most heavenly prophecy, most necessary for these our times, after those things in the former chapter, laid down and well observed, the Expositor, before all 
To begin with prayer.  things, is to beg at the Lords hand earnestly, in a holy affection to the truth, in a desire to advance God's glory, and to edify the Lords people in the truth, the aid & assistance of the holy Ghost: For the things of God knoweth no man, but the spirit of God, 1. Cor. 2. 11. by whom we know the things freely given us of God, 1. Cor. 2. 12. There is a spirit 
job 31. 8. job 38. 36. Prou. 2. 6. Dan. 1. 17. and 2. 20. 21. jam. 1. 5. 1. King. 3. 9  in man, but the inspiration of the Almighty giveth understanding. The Lord putteth wisdom into the inward parts, he giveth understanding unto the heart. The Lord giveth wisdom, out of his mouth cometh knowledge and understanding, which if any man lack, (saith Saint james) let him ask of God, that giveth to all men liberally, as it 
Prou. 2. 4.  appeareth in his mercy towards Solomon, ask wisdom at his hands. But we must cry for knowledge, and lift up our voice for understanding, and seek it as silver, and search for it as treasure, then through God's mercy, we shall attain to knowledge, in that measure as shall be fit for us. After this holy & heavenly preparation, I suppose it to be very meet to proceed in this manner following.  
I. To look carefully into the very text itself, 
The second ●canes, carefully t●●●oke into the text.  originally set down by this our Apostle and Prophet, as also by faithful translations, turned into other known languages: be exercised, first in reading 
Act. 8.  the words of God himself, like the godly Eunuch, though at the first thou dost not understand them, God may sand thee an interpreter, as he did to him. What things thou dost understand, bless God for the same, therein rejoice, and retain that knowledge of those things, and labour for more; give not over to read the book again and again, thou that art able, in the original; others, in the best translations, as most excellent helps to give men knowledge of the things therein contained, in that tongue with which they be well acquainted. For the oftener we read it, the better shall we understand it; but where we do not understand, there let us admire God's wisdom, and the depth of the mystery: be humbled in ourselves, but not give over, as without hope, either through impatiency, not enduring the pains in study, or pride of heart, not vouchsafing any longer our labour thereto, because the Lord forthwith descendeth not to our capacity in these his mysteries.  
II. In the next place observe, whether there be 
Observe the allusions.  any allusion in the words, (of which before in the former chapter) and then whereunto the allusion is made, that from thence the place in hand may be illustrated, as in chap. 2. 7. is an allusion to Gen. 2. 9 from whence the reward of eternal life promised to him that overcometh, is illustrated by eating of the tree of life; and the heavenly mansion, by that garden and Paradise; so the allusion giveth the exposition of the words. Likewise in chap. 4. 4. mention is made of 24. Elders, which is an allusion unto the 1. Chron. 24. where the governors of the Sanctuary and house of God, (vers. 5.) were before the King, (vers. 6.) ordered into the number of 24. elders, or chief Fathers, in verses, 7. 18. likewise the chief for the temporal affairs, were ordered in the number of 24. 1. Chron. 27. 1. So whether we respect the laity, or Clergy, as we now speak, the body of the whole people of God, were 24. Elders and principal Fathers, being for all the rest. This allusion will make plain the truth, and clear the interpretation from the obscurity, wherein it is involved by many erroneous expositions; I need not instance more places, the whole prophecy being full of allusions, as is before showed; only here the interpreter is to consider the great benefit, which he shall reap by observing the allusions in expounding of the text. Quest. It may be it will here be asked, How may one know whether an allusion be in the words or no; as also how to know whereunto the words do allude? Answ. I answer, that an allusion is known by the figurative and typical speech in this prophecy, framed unto the very like words uttered, or like things spoken of in the old Testament. Therefore to know an allusion, a man must be acquainted with Moses, and the Prophets, the types and figures, the worship, and manner of worshipping God then; also with the troubles and deliverances, the state and government of that ancient people of God under the Law. Likewise to know whereunto the Apostle alludeth, the place in hand must be well considered of, and that in all the circumstances, if there seem to be any doubt of the allusion; for some are so plain, as the very words carry us to the place, as chap. 2. 7. to Genes. 2. 9 chap. 4. 7. to Ezech. 1. 10. and 10. 14. chap. 11. 4. to Zach. 4. 3. 11. 14. and 6. 5. and an hundred such, the very words being taken out of the old Testament, and so will direct us plainly to the places. But some are not so clear at the first without some further consideration of circumstances; and therefore to find whereto the allusion is, we must mark what is spoken of in the place of this prophecy, where we seek the allusion, then, where any such thing is in the old Testament, where the fittest resemblance may be made, 
How to find a more hidden allusion.  most agreeing with the matter, and the circumstances of the text in hand; as for example, to know whereto, the allusion of the 24. Elders is in chap. 4. we must consider, first, that the chapter is a common type of God's Church, and then these 24. the type of all the faithful, both Kings and Priests, unto God, which is clear out of chapter 5. 9 for they be redeemed by Christ's blood, out of every kindred, tongue, people, and nation; by which words it is evident, first, that they be in type, men; secondly, Christian men; thirdly, put for all, as being redeemed out of all places. Now this so understood, the allusion must be to a number of 24. Elders, or chief Fathers, under a Sovereign, as these here, which is in the 1. Chron. 24. and 27. and therefore thereto the allusion is, and not to any other place: for that the resemblance cannot be found elsewhere. So chapter 8. 3. 4. hath a type of one mediating between God and the people, to preserve his from destruction; now to know whereto he alludeth, we must find one having this office, to stand and offer at the Altar, which was the high Priests office, in the Levitical ministery; and therefore doth john allude thereunto, Exodus, 30. 3. 7. 10. Leviticus, 16. 17. Thus we see how to know whereto our Prophet doth allude, in many of his allusions; which one thing being well observed, obscurities will be better cleared, the truth in differing opinions will be more discerned, and the words of the prophecy become somewhat more easy to be understood. For the allusion will keep us to the resemblance, it will illustrate the place clearly, it will afford a reason of the speech, and of the thing in hand, and prevent also moreover gross mistake, and erroneous expositions, as we see in those that make the 24. Elders, the 24. books of the old Testament; in others that make them the twelve patriarchs, and twelve Apostles; all which lose the allusion, the scope of the chapter, also the historical sense, and are besides most plainly confuted, out of the 5. chapter, and the 9 verse.  
But yet for more full cleared of this point, about 
Three things to be noted concerning an allusion.  an allusion, let these three things be diligently noted: First, that all the allusions from chap. 4. to the end of the prophecy, are taken out of the old Testament, and therefore there let us look to find them. Secondly, that in one and the same place of this prophecy there is variety of allusions, as chap. 4, and 5, so chap. 7: so in one chap. as in chap. 8. and 11, etc. Thirdly, that albeit in an allusion, there is a resemblance and some proportion, between one thing and another; yet may we not think that in those two places, one and the same thing is meant, as such have thought, who have made the four beasts (chap. 4.) to be all one with those in Ezech. chap. 1. 10. and 10. 14, because there is some kind of likeness between them in number and fashion. And thus much for the allusion, which is to be observed in the exposition.  
III. Next after the allusion, to interpret any 
The third means. To mark whether the place be expounded by the holy Ghost himself.  place, let the Reader mark whether the holy Ghost doth expound the same or no: for as I have showed before, the Lord himself doth interpret his own meaning in very many places of this book; whose interpretation is most faithful and true. Now this his exposition is twofold, either 
The holy Ghosts exposition is twofold.  more clear, and this is sometime in the same chapter, as in chap. 1. 12, by verse 20. and in chap. 17. 1, by verse 15, and verse 3, by verse 9 10. and sometime in one and the same verse of a chap. as chap. 4. 5. and 5. 6. and 19 8. Or it is more obscure and hidden, & is to be found out thus, first by considering the words with all the circumstances of the same place, also the argument of the chapped. and the scope thereof. Thus may we see the four beasts in chap. 4, to be ecclesiastical persons, the very argument and circumstances of the same chap. fully showeth it: for it typeth out the whole militant Church in the head, and body, and principal members, and that unto the end; their place, their properties, and their office considered, plainly tell us what they be. So we may see the great City mentioned chap. 17, to be Rome, the circumstances considered there, verse 18, with the 9, and also the same to be Babylon; for the great City is the Woman, vers. 18, and the Woman hath a name written Babylon, in vers. 5.  
Secondly, if the exposition cannot be found in the same Chapter, then seek the interpretation elsewhere; for surely the Scriptures are interpreters of the Scriptures, and the meaning of the spirit is to be found out by his own words. Therefore seek the like phrase, words, or matter elsewhere mentioned, and there compare place with place, circumstances with circumstances, and one thing carefully with another, to find out the true sense of the place sought for. But first seek the exposition thus in this book, and if the book expound not every thing in itself, then compare the place with other places of Scripture. As for example, I would know what is the beast in chap. 11. 7. therefore I look into the very place itself, and do observe first, That he ascendeth out of the bottomless pit, and then, that he maketh war against the Saints, and prevaileth. Now I seek out first the word Beast, which I find in chap. 13. 1: but there is not this original nor practice here set down, in chap. 11. 7 therefore I seek a beast— ascending out of the bottomless pit, such a one I find in chap. 17. 8: next I seek one making war against the Saints, and prevailing, such a one I find in chap. 13. 7. Therefore I conclude, the beast in chap. 13. 7. and 17. 8, is the same that is mentioned in chap. 11. 7, for the agreement is full without any difference. Now who, and what this beast is, I have before fully showed, by comparing one place with another at large. Again, I would know what is that company with the Lamb in chap. 14. 1. therefore I look upon the place, and find a number 144000, and which have the Father's name written in their forehead; I seek therefore the number, and the mark in the forehead, and I find it in chap. 7. 4, and those there sealed in the forehead; so as those 144000, and the sealed Ones in cap. 7, be one and the same number in the type, and therefore cannot be jews properly so called; but there is only an allusion, the number are those elect and faithful number of Christians protected by Christ, and hidden with him in the time of Antichrists tyrannical rule and dominion. Which exposition the course of this prophecy and circumstances of the places will prove, if any doubt of it. If I would know what is the seal in chap. 7, 
Exod. 28. 38. and 12. 13.  I seek in the Revelation, but cannot found the word; therefore I consider an allusion in the speech, and that I found in Ezech. 9 4; by which in a resemblance and conformity of case, I see what kind of persons these sealed Ones in this Revelation (chap. 7) be, such as sigh and cry for all the abominations committed, as they did, and therefore are protected as they were. Now for the exposition of the seal, I find by comparing of places, 2. Cor. 1. 22, with Ephes. 4. 30, and 1. 13, that it is the earnest of the holy spirit of promise given into their hearts, by which they are sealed unto the day of redemption. And thus do we see, that the holy spirit of God interpreteth himself, either in this prophecy, or in some other places of Scripture.  
iv With these helps and means the faithful 
The fourth means. Manifold considerations.  interpreter must beside have with him these manifold considerations, as so many directions and guides in the way.  
I. That from the beginning of the fourth chap. 
The first is of the time of this prophecy.  are those things handled, which concern wholly and only the Christian Church to the world's end; and this prophecy taketh beginning from the time of the Revelation made, and the things showed unto john in the I'll Patmos; for so is it clear by the words of him that spoke unto john, chap. 4. 1. and chap. 22. 6. which divers learned men have noted upon the words of the chap. 4. 1, but have not observed in their expositions: and therefore have greatly mistaken things, and confounded the order and course of this prophecy. This consideration giveth us to know, that this prophecy of future things taketh beginning only in the reign of Domitian, the twelfth Roman Emperor after Caesar, who exiled john into Patmos in the year of our Lord 96, or 97, or there about, as before is noted; above twenty years after the destruction of jerusalem; so as hence may be noted, that it is an utter mistaking to call back the beginning of this prophecy, to the time and life of Christ, of his Apostles, of jerusalem, or any thing literally of the jews. For although allusions be frequent to the jews, yet this prophecy toucheth nothing those times, much less the times before from the world's beginning; but it only concerneth, as I say, the Christian Church, as easily appeareth by the order, and whole course of all the parts of the prophecy, from the beginning of the fourth Chapter unto the end. Therefore to conclude this, the entrance upon this prophetical history, taketh beginning by and by after this was showed unto john; which rule being kept, the whole order and course of the prophecy will be better seen, and the wide mistake of others better discerned, and their error avoided.  
II. That this part of this book, from the beginning 
The second concerneth the seven seals, seven trumpets, and seven vials, and what they be.  of the sixth Chapter to the end, (after the introduction in the fourth and fifth chapters) is set out in the opening of the seven seals, blowing of seven Trumpets, pouring out of seven vials; of which for our better understanding we must know thus much: First, that they be all plagues upon the worldly sort; the seals are plagues, the sixth chapter doth show it, in the events upon the Heathen world; the Trumpets are plagues, the events at the 
They be all plagues upon three sorts, Heathen, earthly Christians, and Antichristians.  sounding thereof do manifest, chap. 8, and 9; as also that the three last are called woes, in chap. 9 12. which fell upon the earthly Christians. The vials are plagues, the events show in chap. 16, and they be called the seven last plagues, cap. 15. 1, which light upon the Antichristians; and by terming them the seven last plagues, it teacheth that the former are plagues also. So as they tell us, how God in the first place revenged himself upon the Heathen for despising the Gospel, and persecuting of Christians: in the opening of the seals which are the first plagues; how next (in the second place) he punished such as professed Christianity, and were but earthly, and carnally minded, in the sounding out of the Trumpets, in chap. 8. and 9 vers. 21. the second kind of plagues: lastly, how at length he would plague these Antichristians for upholding a defection, and an apostatical course in the pouring out of the vials, chap. 16. which are the last plagues, as they be called, chap. 15. 1.  
Secondly, that these are in order and time one 
They are in order and time one before another.  before another, the Seals before the Trumpets, and the Trumpets before the Vials; so one Seal is opened before another, so one Trumpet blown before another, and one Vial poured out before another, as the order of 1. 2. 3. 4. 5. 6. and 7. observed constantly by the holy Ghost in all of them evidently doth declare, chap. 6. & 8. and 9 and 16. The Seals are the first sorrows, the Trumpets the second, and the Vials the third and last plagues; and so considered, are one before another in order and time. For the effects of the six Seals, are before the seventh Seal, which bringeth forth the Trumpets, whereof six be the proper events thereof, than the seventh Trumpet bringeth forth as the proper effects thereof the seven Vials. Therefore the first Seal, Trumpet, and Vial, are not of one time, nor the second Seal, Trumpet and Vial, nor so the 3. 4. 5. 6. 7, as some would have them; for they are brought forth one of another, as we plainly see. Secondly, they are plagues upon different sorts of persons, in differing times, as is aforesaid, and as story will witness. Thirdly, this jumbling of them together, confoundeth the clear order of the prophetical narration, as the wise and judicious Reader acquainted with the order, will easily perceive in the reading thereof. Such as hold this tenant, do make balks of whole Chapters, either cutting them off, as idle; or else bringing them into such a misconceived order, as is without all order, either of the prophecy itself, or history to explain the same. Yea some would make the first of the seven Churches, to agreed with the first Seal, Trumpet and Vial; and the second, with the second, and so in order also throughout all the seven: when the text showeth, that the seven Churches are of the times then present, and the other three sevens, of the time to come, chap. 1. 19 and 4. 1. Yea every one may see, that will, how the seven Seals, Trumpets and Vials, differ both in varying types, and also in the degrees of evil:  
Thirdly, that one Seal from another Seal, one 
They are distinguished within themselves one from another, and how.  Trumpet from another Trumpet, one Vial from another Vial, is not distinguished clearly by periods of time, but by diversity of matter, and differing events. Therefore to found out the time of opening a Seal, sounding of a Trumpet, and pouring out of a Vial, and so Seal from Seal, Trumpet from Trumpet, and Vial from Vial, we are to mark carefully the divers and sundry events, of all, and every one from another, and to search in story, when such things fell out, and so come both to a true and full distinction of them one from an other; and also to know whether they be as yet come to pass, or no. Nevertheless note, that their 
Note this.  perfect difference and a true discerning of them is not, nor cannot be taken from the first moment of the time of their beginning, but by the height of one from the height of another: for as the former or precedent plague, of Seal, Trumpet, or Vial, may hold on in the next succeeding, some space of time; so may the latter take beginning before the former be come unto the very height. For as God hath ordained judgements, so have they their beginnings, and their periods; which beginnings and end in the continuation of linked plagues one continually succeeding another, have their measures and terms between the height of the one, and the height of the other, from whence the several plagues do take their denomination, of 1. 2. 3. 4. 5. 6. and 7. plague; or else at lest when the latter is come to such a degree, as the former plague is not thought of, in comparison of the latter; in respect whereof the former evil is not much felt, albeit the evil effects thereof remain still; so in the height of the former, though the latter be begun, and growing, yet is same much complained of, so long as the strength of the former evil continueth. As for example, a man tormented with the gout, in extremity complaineth of that, as in a sort his only disease, albeit the stone be breeding, which he but lightly feeleth, for the anguish of the gout in extremity or height; but when the stone is grown to the height of torment, though the gout be not gone, yet the grievous torture of the stone, maketh the less pain of the gout, being somewhat also allayed, not to be remembered or spoken of, while the torment of the stone is in the height. So must we conceive of these plagues, in one Seal, Trumpet, and Vial, going before and following another, hereby rightly to distinguish them, and to know one from another, where to begin the account, and to end the same: as also that we do not mistake them, when we see the effects of one with another, preceding and succeeding in a continual link one in another, not only in Seal and Seal, Trumpet and Trumpet, vial and Vial, but also in the Trumpets following upon the Seals, & the Vials the Trumpets in one continued course, without interruption, till all the wicked sort be overthrown. For this prophecy telleth us, that there hath been from john's time till now, a continued vengeance of God upon the wicked, first upon those that were not Christians, but Heathen, then on earthly and worldly Christians, making a defection; and now is upon the Antichristians, and so shall continued till they be utterly destroyed, as we may see from the beginning of the sixteenth Chapter, to the end of chap. 19: and by the parts of this prophecy, which are as it were drawn on and coupled one to another, Trumpets to the Seals, and Vials to the Trumpets, so as the same show a continued course of God's plagues upon the wicked, till they be destroyed, and the Church victoriously exalted.  
III. We are to consider, that the beginning 
The third consideration. Nothing past, or present, which hath the beginning showed in type unto John.  and original of any thing showed in type unto john, was not past, nor then present, when this Revelation was showed to john, but to come afterwards, according to that saying, I will show thee the things that must be done hereafter, chap. 4. 1. Therefore we see that the original of that great read Dragon, typing out the Heathen Empire, is not noted in chap. 12. because it then was. But the original of the beast, in chap. 13. is set down; therefore it is manifest that that beast was not in john's time, and so not a type of the Heathen Roman Empire. 
The benefit of this consideration.  This consideration will distinguish between one thing and another, and by marking under what seal, trumpet, or vial, the original is mentioned, we may know the time. Which yet is not (as I take it) meant of the very beginning and first moment of time, but of the first powerful effect of the thing typed, by which the same is notably manifested; as in chap. 9 1. the fall of a star from heaven is set down, which was yet in falling before, but now was fallen under the fifth trumpet, to the place where it should be. As appeareth by the power of the key, received forthwith upon this fall mentioned. So chap. 13. 1. the rising of the beast, must be understood of an eminent height, and not of a creeping, and secret rising; for that upon this rising, his enthronizing, his great power and authority is mentioned withal; for the types here are remarkable things of that which is typed, at lest in the most principal matters, instruments, and agents, if not in all and every particular.  
iv That one singularly mentioned in type, 
The fourth consideration. One in type, put for many, and all of that sort, whereof the one is a type.  (except it be of that whereof there is but one in nature) is to be taken for a general type of all of that sort, whereof that one is a type, paterning out the nature and acts of all: for in such signs of future things, the agreement rather of the things themselves, are to be marked, than the very unities of persons. In Exod. 4. 2 2. there is the singular number of person, put for all God's people in Egypt. It is not rare therefore to have one put, to set out many, agreeing and alike in the same matter. Thus is Angel after Angel, chap. 14. 6. 8. 9 to be taken for the several sorts of evangelical Preachers, in the divers singular types. So one or many in a type, for one and the same thing in kind, condition, or office, is to be so taken of some, at one time, as the succeeding posterities also be therein understood, and not a continuing of one and the self same to all succeeding ages. As for example, the 24. Elders, chap. 4. are a type of the people of God, even then when this prophecy came to john, as also of the posterity continuing in the faith, or such as shall succeed in their place, they being dead. The four beasts are types of Ecclesiastical governors, not only the first, but of the last that shall be, to the world's end. The two Prophets, in chap. 11. being slain, as is noted in vers. 8. and raised up again, vers. 11. are a type of the first in that act, and also of others succeeding them when they be dead. So the one false prophet, chap. 19 20. and the beast like a lamb, chap. 13. 11. is a type of a personal succession in the continuing of Antichrist, in one and the same apostatical seat, power and authority.  
V That some time, one and the same person, 
The fifth consideration.  and thing, is diversly set out; we shall found Christ set out in a divers manner, in sundry places; as 
A person or thing but one, yet diversly set out.  chap. 1. 5. 13. 14. 15. 16. chap. 3. 7. chap. 5. 5. 6. chap. 10. 1. 2. chap. 19 12. 13. 14. So is the Church of Christ typed out diversly, in chap. 4. chap. 12. 7. chap. 14. 1. 5. chap. 15. 2. 3. chap. 19 8. chap. 21. 1. 2. 10. 27. Likewise Antichrist is diversly set out in sundry types; chap. 9 1. 11. chap. 13. 11. chap. 19 20. as also the Ministers of the Gospel, by stars, chap. 1. 20. by beasts, chap. 4. 7. by Prophets, olivetrees, and candlesticks, chap. 11. 3. 4. and by Angels, chap. 14. 6. 8. 9 This is necessary to be observed, jest out of the variety of figures, terms and types, of one and the same person and thing, we imagine differing things, and differing persons.  
VI That the holy descriptions here, and types 
The sixth consideration.  of differing persons and things, well weighed in all the circumstances together, do truly give the 
The descriptions of things, or persons, do give us the true difference of them, one from another.  difference of these differing things & persons, one from another; for the descriptions are not so general and common, as that they may be applied, now to this, and then unto that thing, which doth differ one from another: for that is contrary to the nature of a true description of differing things, which should, and here indeed do, point out one thing from another, truly and faithfully, according to the meaning of the holy Ghost. Therefore as things the same, may not be made differing; so things clearly distinguished, are not to be confounded; but yet to have a right judgement to know the same things to be the same, and to distinguish well, and to prevent this confounding of things, let us consider carefully in what they agreed, and in what they fully differ. For some things may in some light circumstances vary a little, and yet be the same; so may there be some manner of agreement in some special points, and yet again withal, such a clear disagreeing in some other main matters and circumstances of great ●●●ment, as thereby they may be fully known, not to be the same things. The Dragon and first beast, chap. 12. 3. and 13. 1. agreed in some things plainly, yet in othersome so disagree, as they cannot be one and the same, as is before showed at large. The star, chap. 9 1. and the Angel, chap. 20. 1. agreed in this, that both have the key of the bottomless pit, yet in other things, such is the difference, as they cannot possibly be the same; the one falleth, (which is ever to be here in this book taken in the evil part) but the other doth descend; the one openeth, the other shutteth the pit: the time also maketh a great difference, the one is under the sixth seal, the other is under the fifth trumpet. The Angels, in chap. 7. 1. and chap. 9 14. agreed in number, 4. and 4. as also, that they all be angels of wrath; but yet such is the difference, and so great, that by no means can they be one and the same: as by comparing them together, from their places and standing, from their time before one another, and from their differing executions, may appear. This consideration is very behoveful, to know what things are one, and what do differ, and are not the same.  
VII. And lastly, a special consideration is to 
The seventh consideration.  be had of the times mentioned in this prophecy, which are put partly indefinitely, as in chap. 2. 10. Where ten a (certain number) is put for an uncertain, and is a common figurative number, thus put in many places: as in Gen. 31. 7. 41. and Num. 14. 22. job 19 3. so half an hour, chap. 8. in all common speech for a little space; so is an hour, day, month, and year, in chap. 9 15. put indefinitely, which is a gradation of the time, the lesser making the greater, as a day is of hours, a month of days, and a year of months, to show only how from time to time, from the lest space to the greatest, God hath certainly set them their terms, which they shall not pass. Othersome I take to be set down definitively, yet so, as one number is set down in proper terms, as is that of binding of the Dragon a thousand years; the rest prophetically, days put for years, as in Dan. 9 24. 25. 26. weeks of days for years; such are these numbers 5. months, chap. 9 42. months, in chap. 11. 2. 1260. days, in chap. 11. 3. and 12. 6. And albeit they be allusions, as some will have the 5. months to allude to Gen. chap. 7. 24. as the time, two times and a half, to Dan. chap. 7. 25. which is all one with 42. months, and 1260. days, (counting 30. days to a month) that is three years and a half, alluding unto 1. King. 17. 1. which time is expounded to be so much, in Luk. 4. 25. Yet allusions to the times in the old Testament, do here no more take away the certainty and definitenesse of number; then the allusion to the beasts in Daniel, taketh away the certainty of a state in the beast, typed out unto us in chap. 13. 1. I confess that allusions in the numbers given unto persons; as the number of four, to the four beasts; the number of 24. to the Elders; the number of 144000. in chap. 14. 1. and the number of twelve times twelve, to the Tribes, cannot be taken for so certain a number, the absurdities thereof is so apparent; but that these numbers of time before mentioned, are definite and certain limited spaces of time, we may yield it; for that the spirit of God setteth down 
Why some numbers are here to be taken definitely.  this number of five months, as it were; so carefully, again and again; so the 42. and 1260. as thereby advising us to a careful taking up of the same; as also for that these numbers are tied to some certain circumstances of persons and actions. Moreover, for that this is a prophetical history; and therefore showeth us with the persons and their deeds, the certain time thereof; also for more clear sight of things and comfort to the Church. Lastly, because the holy Ghost taketh up such numbers of 5. 42. 1260. as are no where put indefinitely in Scripture, nor else in any common use of speech, which the spirit doth not so much swerver from in such things, but to make us to understand more certainly times set down. And thus much for these considerations, as being the most general and necessary to help us to the understanding of this book.  
V Means in expounding this prophecy is, 
The fifth mea●●  to use the helps of the servants of Christ, to whom 
To take help of others.  this Revelation is sent to be showed, such as be living, and have painfully studied this book, are to be consulted with; for albeit there be but one spirit, yet are there variety of gifts, and the measure of knowledge is not alike in all. By godly conference, done in true humility, and in only love unto the truth, (which aught in all the true godly only to be sought after) great good may be gotten. The labours and learned Commentaries of other holy men, must also be carefully read, wherein it shall be profitable to observe, how they do expound every place; noting, first, by what means 
What to observe in reading of commentaries upon this book.  they do it. Secondly, what reasons they do give for their interpretations. Thirdly, wherein one differeth from another, and upon what grounds; all which carefully marked (partial respects of opinions laid aside) the text diligently viewed, and the reasons brought to the true touchstone, the truth will (by the aid of God's spirit) better appear. Yea and by these observations, an intelligent Reader may gather rules for himself, to help to the interpreting of this book, as peradventure some have done. 
The sixth means.   
VI And lastly, to confirm the exposition, there is to be added the story, according to the progress of this prophetical narration here, given from God, unto jesus Christ; and from him to his Angel, to signify the same to his holy Apostle, for the use of the Church, and profit of all God's people. The accommodation of story will 
The accommodation of story to the text.  greatly clear the words of the text, and open the meaning of this prophecy unto us, some have taken commendable pains herein, and are worthy of praise therefore. It were much to be wished, that learned men, and well read in histories, would labour yet more to apply the same to the prophecy, but according as the order of this book, and method thereof requireth; not explaining some places only, but to take up this prophecy before them, and that also in the very steps trodden out by the holy Ghost, foreshowing, in an even and very orderly progress, how every thing should come to pass, from the times of john's receiving the same, to the world's end. For seeing this prophecy foretelleth most orderly, how one thing in time goeth before another, & in the same order as it is set down, and no otherwise; it must needs be most meet, to bring the story to the methodical prediction of the holy spirit, to clear every part in his proper place, and not to invert the order of the prophecy, to draw it to our method in reading of histories.   

CHAP. VI  
Of the interpretation of the most principal and hardest things in every chapter, from the beginning of the fourth chapter, throughout the Prophecy.  

Notes upon Chap. 4.  
Heaven is the true Church, (so taken, 
Vers. 2.  Esa. 65. 17. and 66. 22. Dan. 8. 10. Luk. 10. 18. chap. 9 1.) in a heavenly state and condition here upon earth, and the Church is called Heaven, first, because their names are written in heaven, which are truly of it, Hebr. 12. 23. Secondly, for that their consolation is in heaven, Philip. 3. 20. Thirdly, because it is a lively image thereof, here on earth. Fourthly, because it is the true home of the Church. And fifthly, because the true Church is from above, chap. 3. 12. and 21. 1. Here is a description of the true Church militant, which shall get victory over her enemies, and reign on earth, chap. 5. 10. Also such as be typed out by the Elders, and beasts, are continual actors with the Church in every estate, as appeareth out of chap. 6. and 14. 15. and 19 And this note, that throughout this prophecy, that Heaven, in opposition to the earth, is taken for the state of the true Church, as the earth is for the worldly sort.  
Vers. 4. 24. Elders, type out the whole company of the elect people, chapt. 5. 9 Kings and Priests to God, Exod. 19 6. 1. Pet. 2. 5. being round about him, Psal. 76. 11. the allusion is to 1. Chr. 24.  
Vers. 5. Lightnings, thunders and voices. An allusion to Exod. 19 16. for the effects whereof in Moses, see Hebr. 12. 21. and the use, Exod. 20. 20. these words are repeated in three other places of this prophesy, chap. 8. 5. and 11. 19 and 16. 18. which well considered do show, that these signify Gods judgements going forth from God, for the Church's safety, upon her enemies; for here they are said to come out from the throne, as being for the Churches good, jer. 25. 30. joel 3. 16. and in the other places of this Revelation, they be named with judgements, as earthquakes, and hail, and do come forth only against the wicked, chap. 16. 18. for lightnings and thunder, see Psalm. 18. 13. 14. for voice, Psal. 46. 6. His judgements are swift as lightnings, terrible as thunder, and unavoidable, also not without fearful speaking to the consciences of his enemies, as voices to make them to tremble.  
Vers. 6. A sea. Though waters in this book be put for people, nations, and tongues, chap. 17. 15. yet the word Sea, is not here so to be understood; we must take the words, as may agreed with the scope of the chapter, and the rest of the circumstances setting out the Church, and those things which are behoveful for it; neither will the matter, nor that whereto it is compared, admit that exposition. This is a Sea of glass like unto Crystal, which be words of praises to set out this sea by: it is also such a Sea, as on which the godly stand rejoicing, and admitteth a mixture of sire, ch. 15. 2. It is also ever with the people of God, they and it never separated, so as it cannot be meant the sea properly, nor yet be put, as the word waters be, for multitudes of people of divers nations; here in this, as in the other words, is an allusion to the huge vessel called a Sea, 1. King. 7. 23. 2. Chron. 4. 3. the use whereof was for the Priests to wash their hands and feet, when they went into the Tabernacle, and when they went to the Altar, Exod. 30. 18-21. It is therefore here put for the whole worship of God, being that which the Priests were first to go unto, before they came before God, and for that, water is put for doctrine, Esay 55. 1. 2. for Baptism, 1. Cor. 10. 1. 2. for the Lords Supper, 1. Cor. 10. 4. for prayer, 1. Sam. 7. 5. By which sanctified means, we are (as it were) washed to draw nigh unto God, as David said, I will wash my hands in innocency, and so will I go to thine Altar, Psal. 26. 6.  
Vers. 6. & 7. Four Beasts, an allusion to Ezra. 1. 5. and 10. 5. they are types of Ecclesiastical persons, their place between God and the Elders show it; also by this it may be known, that they be leaders of the public actions of God's worship, vers. 9 10. chap. 5. 14. Types of men they are, because they be redeemed from among men by Christ's blood, chap. 5. 9 therefore no Angels. They are also said to be redeemed out of every kindred, tongue, people, and nation, chap. 5. 9 Yea they also do type out such as live after the destruction of Rome, rejoicing with God's people, chap. 19 4. and therefore cannot be the four Evangelists: and where do we find a man typed out to himself in a vision, as john needs must here see himself in a vision? yea moreover he should be made to speak to himself, chap. 6. 1. 3. 5. 7, if by these beasts were signified the four Evangelists; but john here, vers. 1, is showed things not present, nor past, but that must be after the revealing of this Revelation.   

Notes upon Chap. 5.  
Vers. 1.— A book. This is this book of this Revelation, for the book in God's hand, which Christ jesus took of him, vers. 18. is that which is called the Revelation of jesus Christ, which God gave unto him, chap. 1. 1. Again, the matter of that and this is one and the same; for the things which fell out upon the opening of the several seals, are the particular matters contained in this book; neither came john to the knowledge of what here is written to us, before this book was opened, to show unto him things to be done afterwards. So as this now written book, called the Revelation, hath the full contents of this book in God's hand, and neither more nor less, and so both books are one and the same. The opening also of the book and opening of the seals is one, chap. 6. 1, and here vers. 9, for the seals are the parts of the book: neither is there any thing contained in the book, which is not within the seven seals, for out of these come the trumpets, and out of the trumpets the vials, as before is noted.   

Notes upon Chap. 6.  
Vers. 1. Seals are the first plagues upon the world of heathen, called seals, as certain and irrevocable judgements, from Gods determined counsel, to revenge the wrongs of his Church upon them, and as assurances to the godly to confirm their faith, in the truth of the rest which follow in this prophecy. Or, they may be called Seals, because they imprint God's displeasure upon the parties plagued, making certain their damnation, except they do repent: Or, for that the things contained under the seals were hidden, and the reason of them unknown, till▪ the Lamb Christ jesus did open them. For though other did sound the Trumpets, and pour out the vials; yet he only opens the seals, as containing the whole book, which he only took out of his father's hand, and was only found worthy to open the same, chap. 5. 9  
Six seals are opened in this Chapter, and are so many types of ensuing evils to fall out, after john's receiving of this Revelation, upon the heathen persecutors of Christ's Church.  
Vers. 2. A type of a prevailing judgement, the 
Habac. 3. 8. If these seals begin with Constantine the Emperor, than the first seal is his triumph over the heathen emperors conquering to conquer: the second seal the bloody wars following. 3. the famine. 4 the mixture of all, an allusion to Ezech. 5. a type of peace granted for a space. 6. the fury of the Goths & Vandals: and so after in the Chapters following, the arising up of Antichrist, which may perhaps stand, if truth of story will go with this order, which I do leave to the learned to examine.  Horse here and in the other are an allusion to Zach. 1. 8. and 6. 2. 3, to set out (as it were) the act and carriage thereof by the Horse, which is strong, job. 39 19, swift, jere. 4. 13, and careless of any opposite, not turning back, job. 39 22, without the command of the Rider. White is a colour for triumph and peace, which as in this, so in all the rest, showeth the quality of the plague, to be a destruction quiet, as in peace and triumph without resistance: for if it be marked, a colour is given to every horse, according to the several plagues. The Rider to guide this horse is not named, yet chap. 19 11, Christ so rideth, and it is sure that the wicked took notice of the lambs wrath, after these judgements came out, vers. 16. The story of this time in the latter end of Domitian, and after him would (perhaps) clear this more to us. A bow: an instrument used in war, Psal. 44. 6, it is put for some means, by which God useth to destroy the wicked, Psal. 7. 12. Lam. 2. 4: but with the bow must be understood Arrows, Lam. 3. 12, which are called instruments of death, Psal. 7. 13. and by shooting of an arrow God's heavy judgement is noted, Psal. 64. 7. A Crown: noting victory; the words conquering and to conquer give the reason thereof, and are added to this first plague, as the end why God doth punish, to bring men in subjection; which if it will not be, than other and greater plagues shall follow, (so in Levit. 26. 18. 24. 28.) as we may note in every one of these to be greater degrees of plagues one after another. Whatsoever the plague here is, I cannot be induced to think it the power of the preaching of the Gospel, first, because the Gospel's power was known to all God's Church, but this not known till the seal was opened. Secondly, this is one of the things to be done after the revealing of this prophecy, chap. 4. 1. Thirdly, the Gospel cannot be counted, neither is noted any where, as a plague, in God's word. Fourthly, because the other types following, as also the Trumpets and vials are plagues, therefore it seemeth to me altogether an utter mistaking, to make this type to differ in nature from them all; and to make that a plague among the rest, which is in deed and truth the first of all blessings, howsoever the wicked make it to them the savour of death. Fifthly and lastly, this was such a plague, as the faithful believers need rousing up, by the first beasts voice as thunder, to take knowledge of the same. If I may give my conjecture, I suppose it (with learned junius) to be the pestilence; first, because the arrow and pestilence are together in Psal. 91. 5. 6. Secondly, it is the judgement in which God of all other most triumpheth, as being his immediate hand, and acted of him, as in triumph, when such as be so plagued do lie dead before him, and he riding over their heads. Thirdly, because of the degrees of these evils, one greater than another; as first pestilence here; the second, sword, in vers. 4; the third, famine, in vers. 5. 6; the fourth, all these four great plagues together, vers. 8.  
Vers. 4. A type of war: It is plain and easy, only note here as before in the other, the colour read, is answerable to the judgement, bloody wars.  
Vers. 5. A type of famine: The horse's colour, the ensigns and the voice give the explication, and show what is hereby meant. The voice in the midst of the four beasts, is the voice of Christ, for he is in the midst of them, chap. 5. 6.  
Vers. 8. A type of deadly mortality. The colour of the horse, the name of the Rider, his power to kill by the sword, do tell us fully the meaning of this type; the allusion is to the four great plagues in Ezech. 14. 21.  
Vers. 9 10. 11. A type of the bloody slaughter of Christian Martyrs calling for vengeance against their cruel persecutors, as Abel's blood did for revenge upon Cain, Gen. 4. 10; as also showing God's justice ready to avenge the blood of his Saints upon the murderers, so as here also is given a reason of the equity of the great plague in the sixth seal. This is a great plague of God, to be guilty of innocent blood, which so loudly crieth in God's ears, as in justice he cannot, but as a Lord holy and true, judge and avenge the same, verse 9 an allusion to Exod. 29. 12, where the blood of the sacrifice was poured out, at the bottom of the Altar. Christ is our altar, at whose feet, he being now in the highest heavens, these faithful martyrs have their blood shed and poured out, whose persons are as acceptable sacrifices to him; but their blood call for vengeance, as Abel's blood, to which the allusion is. White robes noteth their justification, and peace obtained. For their robes are only made white by Christ's blood, cap. 7. 13. The crying loud voice, and answer thereto, must be well noted, for they show the scope and meaning of the type.  
Vers. 12. 13. 14. A type of the wrath and fearful vengeance of God coming upon the wicked world, vers. 17, telleth us, that all is to express the great day of God's wrath, which none should be able to endure.  
A great earthquake: that is, a great change, and 
Esa. 24. 19 20.  notable alteration of the present state in the world by God's judgements upon the wicked, so it is taken, cap. 16. 18. and elsewhere, Heb. 12. 26. Psalm. 68 9 because great alterations in high matters, either in the Church or commonweal, cannot be without great stirs, moving every man in his place and standing, to tremble, as by an earthquake▪  
The blackness of the Sun, the turning of the Moon into blood, the falling of stars, and the departing away of the heaven, the moving of mountains and islands, are figurative and hyperbolical kind of speeches, framed according to the words of the Prophets, Esa. 13. 10. 13. and 50. 3. and 34. 4. jer. 4. 23. Ezech. 32. 7. 8. joel 2. 31. and 3. 15. only to express, as Esay speaketh, in chap. 13. 9 11. the day of the Lords coming, cruel with wrath and fierce anger, to make a desolation, and to punish the world for the evils and iniquities thereof. The storm and tempest, whereof shall be so boisterous and terrible, as shall make all sorts to be as at their wit's end, not knowing what to do.  
The 15. 16. 17. verses, with the allusions, show the sense and scope, and that the words are not further to be extended. They are not meant of the last judgement, for this is 〈◊〉 〈◊〉 of the sixth seal, the seventh remaineth 〈◊〉 these to be opened, and the effects thereof 〈◊〉 be showed in the trumpets, and after them the vials before the day of the Lord come. Neither can they be meant of the decay of the visible Church, for that matter is handled in the opening of the seventh seal, and the six trumpets which be the parts thereof: also the deed and words of such as felt this plague, in vers. 15. and 16. show, that it is not to be understood in any sort of the Church, for the plagued of all sorts acknowledge, this horrible vengeance to be from him that sits on the throne, and from the wrathful displeasure of the Lamb, the Church's Saviour.   

Notes upon. Chap. 7.  
Vers. 1. Four Angels: These are ministers of indignation, and of the ensuing evils to come upon the world, upon the opening of the seventh seal, in chap. 8. which yet were prepared here in some degree under the sixth seal, as the words imply, being ready standing to execute their power; as also for that they be named here before the seventh seal be opened, that they be instruments of evil, is plain in vers. 3.  
Four: A number according to the four corners 
jer. 49. 32.  of the earth, and the four winds, noting an universality (Matth. 24. 31.) of the judgement.  
Holding the four winds: Winds properly taken, when they be tempestuous are hurtful, but moderate blowing is most necessary and profitable: and the restraint of them from blowing, causeth corruption, & so breedeth diseases, and bringeth destruction to the creatures; therefore in this figurative speaking, holding of the winds from blowing, is noted here a plague, which should be hurtful to the earth, sea, and trees.  
Wind: Four winds are named, because of the parts of the earth from whence they blow, yet in nature all but one, and therefore also he here speaketh singularly, that the wind should not blow. Wind is here taken figuratively, we cannot understand it after the letter, for we read not of ever any such plague, and if any such had been, the sealed ones could not have escaped it, being so universal, and being so notable a plague, it could not but have been observed of some in the world. Therefore by winds, we must conceive some other thing than wind properly, even an heavenly inspiration, and spiritual breathing of truth; as it is taken in Cant. 4. 18. joh. 3. 8. Act. 2. 2. which these are said to hold, by hindering the faithful and sincere preaching thereof. A spiritual plague upon the earthly Christians, is here to be understood, which now followeth after all the former corporal plagues upon the Heathen. For the preservation signified by the sealing in the forehead is spiritual, & such a preservation as keepeth them that are sealed, safe from the hurt which the earth, sea, and trees were subject unto, vers. 3. And this calamity, though prepared under the 6. seal, yet hath his force and power felt under the seventh seal; the events whereof are spiritual plagues, contention, ambition, corruption of doctrine, fearful Apostasy, and Antichrists getting into his throne, the false prophet deceiving the world; all which follow upon the blowing of the trumpets, the proper effects of the seventh seal, whereof these withholders of the wind, are a part, and from whence the other mischiefs ensue, which yet so are spiritual, as there is also corporal calamities often mixed therewith.  
Earth: Is the place of the visible Church; and the earthly ones of it, among which the sealed ones are, and therefore need special protection. Sea: is the common worship, pure, or impure. Trees: are men, chap. 9 4. to which usually men are compared in the Scriptures, Psalm. 1. 3. Esa. 61. 3. Ezra. 47. 7. as the wind and withholding thereof, hath a spiritual interpretation, so must these also. For if they be taken literally, they are not capable of a spiritual plague. Of the Seal: see before in chap. 5. of this preparative.  
Of all the tribes of the children of Israel: As the Israelites were together the visible Church of God, yet but a chosen number the true Israelites indeed, Rom. 9 8. 27. for all were not Israel, which were of Israel, Rom. 9 6. neither he a jew which is one outward, but one inward, Rom. 2. 28. so here by an allusion to them, the Prophet showeth, that among Christians, and in the visible Church of Christ, and in the overspreading of Antichrist, there are only a special chosen number, in comparison of worldly Christians, a few the true Israelites of God, as they be called, Galath. 6. 16. For an Israelite and jew, are now common names to jews and Israelites by nature, and to Gentiles, Israelites and jews by grace. For such as be of the faith of Abraham, are his children, Galath. 3. 7. and now the Israelites of God, are now Iewes inward, and circumcised in heart, Rom. 2. 29. These here are not to be taken for Israelites properly, and natural jews, for the consideration of the time here to be noted, when this number was taken, will not permit that they should be so understood. Again, this is a part of the things to be done after john's time, chap. 4. 1. Moreover this number of 12. times 12. is the same with chap. 14. 1. that number of an 144000. which was in Antichrists time; these have also the common name of the servants of God given them, in vers. 3. of this chapter, and which sung the new song, in chap. 14. 3. before the throne, and before the beast, and Elders, that is, in the true Christian Church. And what should persuade any man to think, that God respected only the jews, to seal them, and to let pass all other true and faithful Christians, under this so great and universal a plague, here foreshowed to be over all parts of the earth, from which these sealed ones were to be exempted? Therefore the sealed ones are all that chosen and secret number of true and faithful servants of Christ, following him, and redeemed from among men, being the first fruits unto God, and to the Lamb, (chapt. 14. 4.) preserved in the general defection and Apostasy of Antichrist, till the light should break forth again, and a great multitude without number be added to them, and so make an open profession of Christ, and sincerely worshipping of him, as is foreshowed here in this chap. 7. 9 15.   

Notes upon Chap. 8.  
Vers. 2. Seven trumpets: these are the events of the opening of the seventh seal, these be the second evils upon the worldly sort, as the 6. seals were the first. They are called trumpets, as sounding out God's displeasure to the earthly minded, to awake them; as also to note, that these plagues should not be without open hostility, a proclaiming of open defiance, and provoking to war, gathering troops together, to make assaults, and to encounter one another, as deadly enemies in battle. These seven trumpets and alarms, upon the worldly-minded Christians, shall shake them, and the last sound shall bring down their strength, as at the sound of the seven trumpets the walls of jericho fell, Josh. 6. 20. to which is the allusion.  
Vers. 3. The Angel. Hear by all probable arguments is the same, that is in chap. 7. 2. there sealing the godly, here praying for their safety; it is an allusion to the ministry of the high Priest under 
Exod. 30. 1. 7. 8  the Law; noting that at the going forth of wrath, God remembreth mercy, and receiveth by Christ, an atonement for his people.  
Vers. 5. For the fire of the Altar, it is an allusion to Levit. 16. 12. 13. and the casting of it to Ezech. 10. 2. 7. a type of God's wrath. It is here cast into the earth, among the earthly Christians, whereupon follow voices, etc. of which in chap. 4.  
Vers. 7. An allusion to the plague, in Exod. 9 24. Psal. 105. and 18. 13. 14. as waters be put for the graces of God's spirit, and holy Scriptures, Psalm. 46. 4. Esa. 12. 5. and 55. 1. and 44. 3. jer. 2. 13. and 17. 13. Zach. 14. 8. joh. 4. 10. 14. and 7. 38. 39 1. Cor. 36. So hail, of a watery nature, is corruption of Scripture, and false doctrine, and may well be called hail. 1. because it is not of pure water, but of a vapour from the earth; so false doctrine cannot arise from the pure fountain of Scriptures, but as a vapour from earthly minds. Secondly, hail is neither in extremity of heat, nor cold, but between both: so false doctrine commonly is hatched in a state of lukewarmness. Thirdly, it is of drops of rain congealed, and by staying above, and turning in the fall, becometh round: so false doctrine is of parcels of Scriptures abused, turned up and down in man's vain heart, without the heat of God's spirit, and becometh hurtful hailstones, being not square and stable as truth, but round, unstable, resting grounded solidly upon no place of Scripture, but very easy to be tossed too and fro. Fourthly, because hail is hurtful to corn and fruit: so is false doctrine hurtful to them upon whom it falleth, destroying the graces and fruits of the spirit.  
Fire mingled with blood: Thus is the heat of contention▪ like fire not without blood-shead. Trees are men, (Luk. 23. 31.) as before is noted. Green grass, young and tender plants in religion, weak and fading, as grass; so weak persons are compared, Esa. 37. 27. This is the first plague, and step to the general Apostasy of Antichrist.  
Vers. 8. An allusion to Exod. 7. 20. 21. by earth before is noted the visible Church; now a mountain is that which is of height out of the earth; so it must be a proud aspiring above others, in ambitious eminency, showing itself aloft an the visible Church, whereupon it is called great; which inflameth men's hearts, as fire burning with the heat thereof. For unlawful authority above others, both in the getting and maintaining of the same, is not without burning and the fire of contention: men eagerly and hotly pursue their desires therein. Now that here is meant an unlawful getting up above others, is evident. First, because this, as well as the former trumpet is a plague. Again, it is (as it were) a great mountain, not one indeed truly arising out of the earth, as a true mountain doth. Moreover it is of an ill effect, working destruction, which lawful authority doth not, but as it is abused. Lastly it keepeth not the proper place on the earth, but is cast into the sea, that is, into the ordinary worship of God, and so is where it should not be, usurping power in spiritual things.  
The third part: It is usual in the Prophets to speak of a third part, Ezech. 5. 11. Zach. 13. 8. 9 So here Saint john, vers. 7. 10. 11. 12. and cap. 12. 4. and 16. 19 which is to be taken for a great part. Became blood: that is, deadly corrupted bringing death, as the next verse showeth, the like phrase is, chap. 16. 3.  
Vers. 9 Creatures in the sea: are the sort of Churchmen, which exercised about the service of God. Ships are the principal and chief offices, in and about the public worship. Of such ship's mention is also made, cap. 18. 19  
Vers. 10. A great star: Here is some one minister of special note typed out, yet so, as other declining with him be herein also understood. Stars, cap. 1. 20. are Angels of Churches. Heaven is the true Church: Burning as it were a lamp. Such a one was this star in his fall, not shining with a clear, gentle, and comfortable light, as a star; but flaming as a torch, with great heat of spirit, making his falling most apparent. Fountains and rivers, are the Scriptures and interpretation thereof.  
Vers. 11. Wormwood, is a bitter herb, Prou. 
Deut. 29. 18.  5. 4. the Lord expresseth a heavy plague by this, jer. 8. 14. and 9 15. and 23. 15. And hereby the afflicted Church of God setteth out her affliction and misery, Lam. 3. 15. 19 This star hath the name from the effect upon these spiritual waters, as the words of the text itself do show: and this is the plague, the lord giving-over some to drink of these bitter waters, to make them die.  
Vers. 12. A type of great darkness, for here smiting of the Sun, Moon, and stars, is plainly interpreted darkening of them. By Sun, Moon, and stars, is noted all means of spiritual lights in the highest, middle, and lowest degree; all is to aggravate in these speeches, the gross ignorance, darkening all true knowledge in every degree.  
Note here, that in all these four there be degrees, according to the letter, from the lowest to the highest, as first, earth, the Sea, than rivers and fountains, than Sun, Moon, and stars, spiritually, giving us the degrees of evil, and corruptions in religion. First, corruption and decay of religion in men's hearts and lives, vers. 7. then in God's worship, vers. 8. 9 after this the abuse, and corrupting of Scripture, vers. 10. And then lastly great ignorance: for that darkness had come upon the lights of truth, noted in this vers. 12. all in course of time, following one upon another in order, as notable steps and degrees of that general Apostasy, noted in the blowing of the next trumpet, cap. 9 1. And as the other were corporal plagues, so these are for the most part, spiritual plagues, therefore need there trumpets to awake men to take notice of them, for spiritual plagues are more hardly taken notice of, then corporal.  
Vers. 13. A type of godly learned men, among which, some of most special note, foreseeing the mischiefs ensuing upon these former evils, giveth warning. Flying: noteth an exceeding forwadnesse, and earnest endeavour with all speediness to do a thing. Through the midst of heaven, the like phrase is, chap. 14. 6. and 19 17. which noteth a being in the open view and hearing among others: Thus is (in the midst) taken. Act. 2. 22. Heb. 2. 12. Phil. 2. 15. It may imply some of special esteem above the rest in the Church, whom God had qualified with excellent gifts, and endued with heavenly wisdom, to forewarn the true people of God, of the things which should after fall out.   

Notes upon Chap. 9  
Ver. 1. A star: is here a Pastor or Bishop, or great Clergyman set out, for a star is an Angel of the Church, chap. 1. 20. yet not to be taken for one man personally, but the general type of such as be here understood. Fall: so it is an Apostatical Churchman. Falling is to be taken in the worst part in this book, it may be an allusion to Esai. 14. 12. This falling or great apostasy, grew up by the former evils mentioned in the other Chap. as so many steps to this, which is the first of the three woes spoken of before. From heaven to the earth: that is, from the heavenly state of the true Church, to a worldly state among earthly Christians. This star is not that mentioned in chap. 8. 20, for they are under several Trumpets, and are also one before another: moreover that falleth upon rivers and fountains, this on the earth; that is limited to a third part, this is without limitation; the difference is great in other particulars, to show they are not one and the same: for if they had, john would not have said a star, but that star; neither would he have said I saw, which is ever upon some thing not mentioned before, as may be observed in all the places where the speech is used, chap. 6. 1. 2. 5. 8. 9 12. chap. 7. 1. 2. 9 chap. 8. 2. 13. and so elsewhere.  
Key: This is a sign of government, Esai. 22. 22: so this Apostatical Bishop, obtained to have power and authority in the earthly Church: but this key is the key of the bottomless pit; by this cannot be meant properly hell, for all the words are figurative: Star, Heaven, Earth, Key, and so the rest following, in vers. 2. 3. etc. Again, this book being a prophetical history of things here to be done on earth, we must needs here find things done by men, and among men; it were very absurd to take it then for hell itself, for it breeds no Locusts, that can come out thence to hurt men here in this world; neither hath any earthly man power to open or shut that place. Therefore these words of the bottomless pit are added to show, that the power which this Apostatical Churchman hath, is a hellish and a destroying power and jurisdiction, according to his name Apollyon, in the height of this his dominion and rule, vers. 11, and is a minister of the kingdom of the Devil and darkness.  
Vers. 2. The opening of the bottomless pit, is the using of his key and authority to 'cause those ensuing evils to be, which are of the devil, and as it were from hell, for the depth of the impious mischiefs thereof, leading to utter perdition. This star falling to the earth, hath then his key here in earth, to note an earthly condition; here is a pit, noting peril and mischief within this earth, unto which this star hath fallen; and it is bottomless, to set out the depth of the hellish policy of this accursed power, not to be sounded, nor the bottom thereof to be found out of men, for Antichristianisme is a mysteria.  
Smoke: This is of a moist and earthy matter very hurtful to the eyes, and causing obscurity, taking away the light, that we cannot see, which is the effect of the smoke here; so hereby is meant spiritually, whatsoever, as smoke, darkeneth the light of truth, as errors, heresies, inventions of men, human traditions, will-worship, superstitious observations, Decrees and Canons, inhibiting the clear shining forth of the light, and such like. The smoke cannot be the darkness itself, but is the cause of it, the words of the text distinguish them.  
Vers. 3. Locusts: These are, after the star is fallen, and after that his authority is obtained, and put in execution. The pit maketh the smoke, and the smoke breedeth these Locusts, who with the star are upon the earth, so as they have their whole dependency from the star; which being the apostatical Bishop of Rome, these must needs be his Roman clergy. By Locusts cannot be understood the Saracens; first, for that these Locusts arise upon the fall of a great Churchman, are under his power, and are let out to the earth by him. What Churchman once in heaven, that is, in the true Church, were ever the Saracens under? Again, these are bred of that ignorance and darkness, which came over the light of the Church, in which they were; but not so, the Saracens. Thirdly, these have no power allowed to kill, but to torment people, and that only the castaways; when the Saracens made horrible slaughters of all sorts. Lastly, these Locusts lively paint out unto us the popish Clergy, by which description is foretold, what they should be, and what now the world have found them to be, as the particulars do show.  
Vers. 7. First these Locusts are like horses prepared unto battle, that is, they go out with strength, fierce courage, and ready bend to attempt whatsoever they shall be put unto; such have been the Roman Clergy, like lusty, fed, strong and fierce horses, ready to rush upon all, that did but mutter against them and their authority. Secondly, on their heads were as it were Crowns of gold: This noteth out both their immunities from Kings, (as being subjects to none, except to their own king, the Angel of the bottomless pit) as also their usurped authority; for Crowns note authority, which they also got, commanding and ruling, even as Kings 
By Crown some hold the round shaving of the crown of the head: the anointing of the head is a crown. Levit. 21. 12.  for a time; yet their Crowns were but as it were of gold, they were not truly Crowns of gold, that is, their authority was but counterfeit, not true and lawful indeed, only like to gold, that is, which carried a show of lawful authority, but in very truth counterfeited and false. Such as was, in the show thereof, so like gold, as the blind world could not then, in the smoky darkness of those times, see & rightly judge of, because they wanted God's word, the true touchstone to try gold by. It is here by the way worthy our noting, that the type of the true Churchmen in the four beasts are not crowned (chap. 4.) but these Locusts must domineer. Thirdly, Their faces were as the faces of men: Here is noted their hypocritical show of courtesy and humanity; but they were nothing less than they pretended to be, that is, they made show to be gentle, loving, full of courtesy by bowing and becking, that by these means and fawning insinuations, they might allure the people's hearts unto them.  
Vers. 8. Fourthly, They had hair as the hair of women: This noteth their effeminateness, their lust, and wantonness in themselves, and withal their carnal allurements to spiritual idolatry, as women do by their hair entice to corporal filthiness. Fifthly, And their teeth were as the teeth of lions. This showeth their strong devouring of their prey. Where they set their teeth, that could not be gotten from them. How they got lands and livings, and preyed upon the estates of men, the world can witness, and the signs, where they set their teeth, yet remain among us? They are of a devouring nature, Deut. 28. 38. 2. Chron. 7. 13. for Locusts are most belly, and therefore insatiable. Sixthly, They had breastplates of iron: They were of 
Vers. 9  daring spirits, being hardened as iron in their hearts, in their unmerciful devouring, and are armed strongly with their king's power, as with a corselet of iron, so as they were without fear of any; and what durst they not do? and who durst resist them, or offer violence to any of them? for they were all alike, and all armed alike, how differing so ever in themselves. Seventhly, They had wings, to pass with more speed, and to get up aloft, the sound whereof was as the sound of chariots of many horses running to battle: This setteth out the great fear they wrought in all places where they came, for the noise of chariots and horses is terrible, as appeareth 2. King. 7. 6. 7, which made the Syrians leave all that they had, to the King of Israel and his people; and such effect this their sound wrought in men's hearts, to make them to leave all to them and their king, for safety of their souls, as they foolishly and fearfully imagined. Eightly, They had tails like unto 
Verse 10.  Scorpions, and there were stings in their tails: Tails are ascribed to all the Locusts, without distinction, and also to have stings all of them in their tails; therefore by tails cannot be meant any particular sort of them. Tails sometime are put for the base and contemptible sort, as in Deut. 28. 13. 44. Esai. 9 15, but then the Head is of one sort, and the Tail understood of another, and not both attributed to the same things, as is here, and in vers. 19 Tails are the hindermost part and furthest from the sight of those, which behold and look upon the foreparts; and therefore as the foreparts of these Locusts have been set out, and thereby their properties, so here is noted to us by Tails that, whereby they do play the Scorpions, and sting men unwitting to them at the first. This is the power they have, and this is the end of their coming forth, even to play the Scorpions with their tails, (vers. 3.) stinging men therewith, and so grievously tormenting them, (vers. 5.) as they shall be thereby weary of their lives, vers. 6. So the plague and mischief, which these Locusts bring, is chief by their tails, that is, their last (but worst) act, which is their popish & Antichristian doctrine; for this is common to them all, and may be called a tail, for the baseness and filthiness thereof. It hath also the nature of a Scorpion, for as the Scorpion is first earthy, so is their doctrine, earthly men's inventions: secondly, poisonful, so is this doctrine, as poison infecting their soul, with superstition, will-worship, idolatry, lying equivocations, deceits and perjuries, also with heathenish practices, yea hellish attempts, treacheries, treasons, and rebellions. Thirdly, as some do writ, the Scorpion's poison is white; so this Antichristian doctrine to the ignorant and besotted people is white, that is, seemeth pure and good, though it be poison indeed unto the soul. Fourthly, the Scorpion when he would strike, turneth himself somewhat round before he can do it; so this doctrine of the beasts, before it can be made to be received, must come circularly about, by pretended antiquity, conceited universality, and feigned consent, that it might enter more deeply into weak hearts. Lastly, a Scorpion hath a sting which woundeth deadly; but women (as one writeth) sooner than men, whom yet also they 
Bartho. Angl. lib. 18. cap. 96.  greatly hurt, but especially when in the morning the Scorpions come out of their holes: so this Antichristian doctrine, deadly woundeth weak women, who sooner, as Eve, receive the Serpent's false persuasion, than Adam. As now our present days show us by experience, so doth it some unadvised men, at the first broaching, as it were the morning thereof, till they have found out the poison. To conclude, it is a stinging doctrine tormenting the believers by an uncertain hope of salvation, by fire of Purgatory, by seeking heaven in their own righteousness, etc. Ninthly, And their power was to hurt men five months. The Romish Clergy is to do hurt, this is the end why they are, for they be a plague of the fifth Trumpet. These Locusts had their time limited five months. Now this time is called five months, by a proportionable speech fitting to the Locusts, which live the hottest month of the year; for a little cold either killeth them, or maketh them to lie as dead. Tenthly, They have a king over them. Wherein though they differ from natural Locusts, Prou. 30. 27, yet doth this agreed well with our popish Locusts, who have (Antichrist) this Angel of the bottomless pit over them, who as a Monarch and Sovereign King, maketh laws, prescribes rules, orders, and ordinances, to be without all exception observed, under that great penalty, even the peril of men's souls; for he doth and will sit, as God, in the Temple of God. 2. Thess. 2.  
Vers. 11. And they have a king over them: This king is the same which before is called the star, for he is the Angel of the bottomless pit: to the star fallen was given the key thereof, the Locusts came out from under his authority, his using of the key brought them forth; yea the pronoun demonstrative pointeth out that which was before, for the words are, That Angel, of the bottomless pit: now hitherto no mention hath been made of any one having to do with the pit, but the star. That stars authority was for destruction, as the execution of it showeth, in opening the pit and letting out smoke to 'cause such darkness, and there-out such Locusts to come to do such mischief; and therefore may by his authority over the Locusts be their king, and by the evil thereof be well called Abaddon and Apollyon destroyer. If any stumble at the Angel, chap. 20. 1, who hath the key of the bottomless pit also, and shall think (perhaps) that he may be the king here. I answer, that that is a good Angel descending, not as this, falling from heaven: and he cometh to bind up the Dragon from doing mischief; but this king is Abaddon, a bad one indeed, a very destroyer, Apollyon, even as Apollo, the heathen Devil of Delphos.  
This star and king is the Pope of Rome, and none other, in all things they agreed. The Bishop of Rome was a star in heaven, it cannot be denied, but is the star fallen, as before I have proved, by his differing (yea contrary) doctrine to Saint Paul, writing to the Church of Rome in his time. This star is become earthly, so the Pope; this got a key, so the Pope brags of a key, though he would not have it to be this key of the bottomless pit, as it is indeed: a King also he will be; for what Churchman ever wore a Crown, but he? or ever took upon him to usurp authority over Kings, but he? He is a murderer of souls, a murderer of bodies, a destroyer of the Church of Christ, and an overthrower of his true worship; for the things (for which the next woe under the sixth Trumpet came) noted in vers. 20. 21, arose from this Apostatical star, this hellish king, (who hath power to command, and to do what he list) and from his smoky Locusts.  
Vers. 13. Hear is the next woe and terrible plague, from Christ, upon the wicked idolatrous Antichristians. The just cause of this great woe is set down in vers. 20. 21. a corporal punishment, after the spiritual, which was under the fifth trumpet; and those two verses show against what kind of persons this sixth plague came out from Christ, for the good of his Church. This plague is the plague of turcism, following upon the Antichristian Apostasy. The words show this to be a plague of war, the army infinite, even a Turkish power, as stories tell us, raised up to scourge a wicked & idolatrous people, and such as did apostate from the true Church, by the wickedness of the angel of the bottomless pit, and his Locusts.  
Vers. 14. Lose: Therefore here is necessarily implied, that they were at liberty once, but restrained till now, the word is so to be taken, chap. 20. 7. The story of the Saracens and the Turks, will show this first liberty, than the restraint or binding, and now liberty again. Four Angels: not devils and evil spirits, though (no doubt) devils may be in such instruments, but hereby men are to be understood; for this is a prophetical narration, of such things as are to be done here by men; howsoever also devils may be among them, and in them. Again, these Angels are heads and chieftains of the army, which were raised up to fight, and by war to kill men; therefore these must be judged to be of the same nature that the army is of; that by Angels may be understood men, but such men as are sent out to execute God's will, whether in good or in evil, is plain in chap. 14. and 16. Four: they are said to be, not for such a certain number, either of chief heads, as some would have them; for no such certain number can be found out, or of so many nations, but for that it is a competent number (as in chap. 7. 1. chap. 4. 6.) for all occasions. The great river Euphrates: which was once the bounds of the Roman Empire that way, is that famous river that did run nigh the City Babylon, in Chaldea, and here is mentioned, to show from whence, and from what part of the world this great army should arise, even from about Babylon, and the countries bordering upon Euphrates; whence they got free scope, in God's just judgement, to destroy a third, that is, a great part of men, in Asia, Africa, and some part of Europe, where God was dishonoured by all manner of impious and unrighteous dealing, as the verses, 20. and 21. do show.  
Vers. 16. Two hundred thousand thousand, it is almost an innumerable multitude, as such great numbers do imply, cap. 5. 11. Dan. 7. 10. The adding of john's hearing the number, is only to show that certainly, how incredible soever it seems to men, the army should be exceeding great. Horsemen: these are only named, because they are the greatest strength of an army; (not that the Turk cometh into the field only with horsemen, as we well know) as also to note the swift course of the Turkish power, in their hostile invasions, fierce and unresistible.  
Vers. 17. A description of the warlike expedition of this furious, and (as I may say) infernal host. Horse's cannot here be properly meant in the type, such as we call horses properly; for there were never any of so monstrous a shape as these, whose head should be Lions, and their tails like Serpents, with heads at the end. These therefore type out not horses themselves, but by the horses, a part put for the whole, is to be understood the carriage and managing of the whole Turkish army, and all warlike instruments, and hurtful means, from the head to the tail, from the beginning to the ending. This Turkish power and forces thereof, is likened to horses, because of the properties of horses fitting thereunto (of which, in chap. 6. vers. 2. before); they are strong, job 39 19 swift, jer. 4. 13. careless of any opposite, taking pleasure in battle, not turning back without the rider's command, job 39 22. And such is the Turkish army, strong, swift, careless of any enemies, yea taking delight in war, never returning without their master's command. The forefront thereof is like the heads of Lions, that is, fearful and terrible to those whom they come against, and of undauntable courages, roaring upon the prey before them, which they are ready to devour. Fire, smoke, and brimstone, proceeded out of their mouths; this is called (vers. 19) their power to kill; so this showeth to us their merciless rage, as fire; their fury, as smoke; their cruel disposition and readiness to be inflamed, to make an utter desolation, as brimstone: poured upon the places where they do come. For by fire, smoke, and brimstone, is noted fearful destruction, Genes. 19 24. job. 18. 15. Psalm. 18. 8. and 14. The middle of the hostile power differs nothing from the forepart; for such as sit upon the horses, that is, which be managers of this furious raging and destroying host, are armed with breastplates of fire, of hyacinth, and of brimstone. hyacinth is put for smoke, of which colour it is, omitting the name of smoke, as not so fit for the breastplate: for it is meet to have in allegorical speeches, in every part, a fit proportion of one thing with another: by naming only (of all the parts of armour) the breastplate, which is before their breast and heart, it noteth their courage and prepared hearts, inflamed with rage to destroy all things before them, as with fire and brimstone, that the smoke thereof like hyacinth might ascend up; as at the overthrow of Sodom. So as the fire, smoke, and brimstone, which came out of the horses mouths, is no other thing, but that desolation, and merciless destruction by all warlike means, conceived in the hearts and breasts of the Turkish commanders, and managed by them, to devour and consume up all where they come: of, and among which may the great Ordinance be reckoned, out of which cometh forth fire, smoke, and brimstone, (gunpowder being made of saltpeter, coals & brimstone), which devouring Artillery, took almost the beginning (as some avouch) with these Turks; as a means in God's justice, to further their hellish rage, in the destruction of men. For of all inventions for murdering of men, and to make a speedy riddance of men's lives, the like was never found out; which instruments of death the Turks do use with a more furious will to kill without mercy, and to get into their hands what places they assault, than any other nation; making them so huge and great, as is beyond credit to report, such as 70. oxen must draw one of them, and 2000 men attend upon, as the Turkish history doth show.  
Vers. 19 They had power in their tails, which were like serpents, and had heads, and with them they do hurt. By tails, is meant the things that follow after, as tails, which here are said to have power in them, which what else may it be, than the authority and government gotten over those places, where this hellish army hath obtained victory. It is base, therefore called tails, for so the word is used for base and vile, Deut. 28. 13. 44. It is yet not without order, and superiority, so heads are taken, Deut. 28. 13. 44. Esay 9 14. And lastly, it is tyrannical, and therefore it is said, that with them they hurt.  
These cannot be the popish clergy, which are under the fifth trumpet, noted by the locusts: first, because of the place Euphrates, whence these come, (vers. 14.) far from Rome. Secondly, for that these are a type of bloody, furious, and merciless warriors, appointed to kill and slaughter men, vers. 16-18. Thirdly, these are a corporal plague, to punish Idolaters, and other wicked men, vers. 20. 21. whereas the Romish Clergy are a spiritual plague, and Idolaters, against whom this Turkish power came forth.   

Notes upon Chap. 10.  
Vers. 1. Another mighty Angel: This is a type of Christ coming forth to comfort his Church; this appeareth to be so, from the place whence he came, by his clothing, crown, face, feet, which are more glorious than can be ascribed to any creature. This coming now of Christ showeth, how about this time he begun in more open manner to show his care for his Church's safety. The rainbow is here mentioned fitly, after a deluge of impiety and miseries, set out in the two former trumpets, as a general destruction to the world. As Noah's flood was once, to show that such a destruction should no more come upon the world; for God by Christ was reconciled to his people, who now again sent them means, to recover them out of that darkness of Antichristian Apostasy, into which men were plunged, and sure to be drowned, except the Lord would call them out of the same.  
Vers. 2. A little book: The type of holy Scriptures, and words of God. For this is that which Christ's Ministers must receive, and preach unto the people every where, to gather them unto him, vers. 10. 11. Open: to show that the book of God should now be no more hidden, but be made known unto his people. And he set his right foot upon the sea, and his left foot upon the earth: Christ here cometh as an opposite to Antichrist, to overthrow his kingdom, who arose out of the sea, cap. 13. 1. and out of the earth, chap. 13. vers. 11. Therefore Christ sets his feet of brass on both, to note his invincible power, treading upon his enemies, and subduing them, and to take, by this his book, possession of all places; for now would he reign, and take to him the kingdoms of the world, as we may see in chap. 11. 15. in spite of Antichrist and all his power.  
Vers. 3. And cried with a loud voice, as when a Lion roareth: This showeth how Christ will have his truth published with a loud voice, and with terror, as the roaring of a Lion. He revealeth (by this book) his will, his voice is as the Lions roaring, to work fear; and thus speaking, who can but prophecy, Amos 3. 7. 8? Yea thus roaring, showeth how he cometh with terror against his enemies, for his Church's safety, Esa. 31. 4. for Christ here is described according to his virtue working in his servants, whose powerful speaking will make seven thunders utter their voices. These therefore are caused by Christ's voice, and are effects of it, in that place of Amos, chap. 3. (to which happily may be the allusion, for any other agreeing hereunto, in any sort, I found not) there is a revealing of his will to his servants, vers. 7. to which this opened book answereth: then there is the roaring of the Lion, vers. 8. so is there here. Lastly, upon that roaring there is a prophesying, and here the voices of thunders, or thunders uttering voices; which type out prophesying, and revealing of those things written in this book open in the Angel's hand, which was to be received, to enable the Prophets to prophecy to peoples, nations, tongues, and Kings, as is said in vers. 11. The number of seven, answerable to the seven trumpets is noted, to show, that now the Lord would begin to sand out a plentiful means of instruction, to recover again his people from under Antichrist; and the times from thence till now, show us, that he hath so done. This ministry of the Gospel, published by his faithful servants, is compared to the voice of thunder. First, for that it shall be made to be heard above all voices, as being the loudest, as the degrees of sound of voices set out, cap. 19 6. show. No voice of multitudes, no voice of many waters, is so loud as the voice of thunde. As such a voice was needful at the giving of the Law, Exod. 19 to cast down all human reason, and to cause men to submit themselves to the Lords will: so was it now, to beaten down man's carnal reason, now pearked up in the Antichristian state, prescribing rules of religion, and making a mere will-worship of service unto God. Secondly, because of the power of God's word, being powerful as thunder, as job speaks, (chap. 26. 14.) to strike terror and fear into men's hearts: hence john and james were Boanerges, sons of thunder, Mark. 3. 17. So was Paul to Felix, when he made him to tremble, Act. 24. 26. as man's heart doth at the thunder, job 37. 1. Thirdly, because as the thunder of God's power is not to be understood, job 26. 14: so the power of God's word passeth all men's understanding, they cannot comprehend the reason of such a mighty and terrifying a power, as thunder, to be in so weak means, in all outward appearance.  
Vers. 4. Scale up these things: The Church here is told of seven thunders, of which we are to take notice, for these are made known to us, but now what they uttered, that is not written; john heard what was by them delivered, for that he was about to writ, as he received a commandment, chap. 1. 19 But here he was forbidden to writ, and commanded to seal up these things, that is, not to reveal them. Now why such thunders should be, and the things uttered by them, not written and made known, may be, for that peradventure, as in Dan. 8. 26. and 12. 9 the things were not now to be done: or for that they were not necessary; or not fit for man's reason to be uttered; as S. Paul speaketh of some things revealed to him in the third heaven. 2. Cor. 12. 4: or to show that the things uttered, were only to be known immediately by the voices of the thunders themselves; God reserving the opening of men's hearts, and enlightening of men's minds by the word preached, unto himself; even to make the things uttered, then to be known, when the thundering power of the word was to be sounded out, jest it should be despised: or for that here is set out the secrets of God, Amos 3. 7. and of his kingdom, Matth. 13. which is to be revealed only to them, to whom it is given to understand the same; for albeit powerful preaching, and the Preachers be as thunder, even unto all, yet the things uttered are sealed up, except to those, whom God shall please to make them known unto.  
Vers. 6. There should be time no longer: that is, there shall be no more delay, or deferring off of time to finish the mystery foretold by the Prophets; the next verse joined to this, plainly giveth this exposition. It is not said, that there shall be no more time (as if here he spoke of the world's end, as many do suppose); but time shall be no longer, so speaking, rather of shortening some time, then of a consummation of all time. In the next place it is to be noted, how solemnly he sweareth, which had been needless, if it were to be taken for the end of the world, which was both a known truth already, and sufficiently confirmed in the hearts of all God's people, for whose comfort he taketh this oath. Thirdly, here is not a word of the last judgement, but of the finishing the mystery of God, cap. 10. 7. for the fulfilling whereof the time shall no longer be deferred. Fourthly, in the time of the sounding of the seventh Angel, great and mighty matters must come to pass before the world's end, as a great part of this book, from chap. 14. ver. 14. to the end of the prophesy, foreshoweth.  
Vers. 7. The mystery of God: This mystery is taken commonly for the day of judgement, albeit we hardly found the last judgement day to be called a mystery, though our change and alteration then so suddenly be so called, 1. Cor. 15. 51. But here is spoken of such a mystery, as hath a beginning, a progress, and a finishing: yea such a mystery, as by the means of this little book, cometh to be finished. The mentioning of this mystery is here inserted between the Angels bringing forth of this book, and john's receiving of it, vers. 10. and therefore may seem not to be understood of the last judgement. It is taken by some for the conversion of the jews, which is called a mystery, Rom. 11. 25. and may so well be, both for the hidden secrecy thereof, and the unlikelihood thereof in all men's reason, so obstinate are they. By it may be understood, all and every thing concerning Christ's Church here upon earth, of which the Prophets have spoken, Christ himself, and the Apostles taught, and this very prophetical history declareth unto us; which Church and state thereof is a mystery from the very beginning, to the perfecting up of the body of Christ, and so called, Ephes. 3. 3. 4. 6. which place well noted, will tell us, that the calling of the Gentiles is a mystery, and so also the place in the Romans, chap. 11. vers. 21. that the calling of the jews again is a mystery, so as Christ his Church and kingdom is nothing but a mystery in the calling of the Gentiles, and recalling of the jews.  
Vers. 11. Thou must prophecy again before many people, and nations, and tongues, and Kings: john our Prophet here beareth upon him the person of all faithful Preachers of God's word, sent out by Christ, to preach. For these words cannot be understood to be performed in the very person of john, but of such as should be raised up by Christ, to prophecy, that is, to preach the holy word of God, To people, nations, tongues, and Kings: Which words show, that the fallen Star, chap. 9 1. that Angel of the bottomless pit, (vers. 11.) and false prophet, (chap. 13. 11. 14.) and whore of Babylon, (chap. 17. 3. 15.) had now gotten these under his power, and hellish jurisdiction; from under which to recover his own, such as were ordained to life, Christ jesus sendeth his servants, and that only by preaching to regain them; the effect and power whereof, we have found upon people, nations, tongues, and Kings, who in God's mercy have embraced the Gospel, and have renounced that Antichrist the Pope of Rome, with all his usurped power, blessed be God.   

Notes upon Chap. 11.  
Vers. 1. Given me a reed: The allusion is from Ezech. 40. 3. That Prophet, living in the captivity of Babylon, after that the Temple and jerusalem was destroyed, was foretold of the re-edifying and building thereof again, by taking measure of all & every part thereof; so now the Church of Christ being in spiritual Babylon at this time (not when john wrote, but when the Lord raised up now his faithful teachers, and commanded to measure the Temple), here is prophesied and foretold how God would restore again his people, and bring them out of Babylon, in which they were by the fall of the star, and the power of that Angel of the bottomless pit, chap. 9 1. 11.  
A reed: It is the truth of God's word, received and learned out of that little book, the holy Scriptures; for before john had eaten it, he could not measure this Temple, altar, and worshippers, neither can there be either other rule or line but it, to measure heavenly things by. This Reed here, is also a line, in Ezech. 40. and that line is the faithful and Apostolical preaching of God's word; so is a line taken (Psalm. 19 4.) by Saint Paul's exposition, Rom. 10. 18. It is called a golden Reed, (chap. 21. 15.) used about the measuring of the Temple, Altar, worshippers and City of God, ca 21. 15. which can be nothing else but God's word, for only by it know we God's Church, his worship and people. It is the only Canon to walk by, Philip. 3. 15. 16. Galath. 6. 16. by it only do we truly know, the length, height, and breadth of these spiritual things, as Moses knew by God, his own prescribed pattern, how to set up the measure of the Tabernacle, Exod. 25. 9  
Like unto a rod: Rod in Scripture, is a note of sovereignty, which is a sceptre, Ester 4. 11. so is Christ's word called a rod, Psal. 110. 2. and is his Sceptre, Psal. 45. 6. noting that Christ will rule with this Reed, as with a Rod.  
And measure: This is the use to which the Reed is to be put; now measuring, in Ezech. 40. & Zach. 1. 16. and in jerem. 31. 39 showeth a re-edifying and building of that which was destroyed, in a sure and certain proportion, Zach. 1. 16. where the stretching out of a line, and building, are put for one; and upon the having of a measuring line, to go to measure jerusalem, the Lord doth promise' that jerusalem shall be inhabited, Zach. 2. 1. 2. 4. So here is prophesied, that the true Church and people of God, captivated in spiritual Babylon, shall certainly be restored to their liberty.  
The Temple of God: Hear is not meant the jews Temple, now destroyed before this time, but here is set out the true Christian Church, alluding to the Temple of the jews, the place wherein the Lord is worshipped, cap. 7. 15. Into that place, where the Altar was in the jewish Temple, came only the Priests to do their service, and to worship God, Luk. 1. 9 Now all true Christians are the Lords Priests, chap. 1. 6. and his Temple, 1. Cor. 3. 2. Cor. 6. Ephes. 2. The Altar typeth out the worship of God, a part for the whole; for so it is taken for the worship exhibited there, 1. Cor. 10. 18. Matth. 5. 23. 24. This cannot type out Christ, for this is to be measured as well as the Temple, by the Reed. Now in that john hath the Reed given to measure the Temple, Altar, and them that worship therein, it is to foretell that God would raise up john's, that is, faithful Preachers, endued with knowledge of the heavenly truth of God's word; to measure, that is, to describe and set out thereby, as by the only true rule, the true Church of Christ, his true worship, and his sincere worshippers therein, whom the Lord took care of & sealed, (ch. 7.) and here measureth out for his own peculiar people from all other.  
Vers. 2. The Court: Esay 1. 12. This is the place, into which the multitude came to pray in the time of the Law; this is the place without the Temple, Luk. 1. 10. and Ezech. 44. 19 This is that which is called the great Court, 2. Chron. 4. 9 where Solomon and all the people were, 2. Chro. 6. 13. called Salomons porch, Act. 3. 11. and 5. 12. and the Temple, Matth. 21. 12. In this were the buyers and sellers, which were cast out by Christ. Hereby is typed out the visible Church of common Christians, such as bore the name of Christians, but were cast out as excommunicated of God, and not measured; the Lord would not take it for his own Church, it was none of his building, the Reed of his word squared it not out, neither were the servants of God to esteem of it, by measuring to bring it into any holy account with (the Temple) the true Church.  
Given to the Gentiles: An allusion to the Babylonians treading down the holy City for a certain time, or to the place of Daniel, concerning Antiochus Epiphanes, Dan. 7. 21. Gentiles are such Christians, which become as Gentiles. Here cannot be meant Gentiles properly: but as by jews and jerusalem the holy City, are understood true faithful Christians and the Church of Christ: so by the out-Court, Babylon, and Gentiles, false Christians or Antichristians. These Gentiles are not the persecuting Heathen, for john speaketh here of things to come to pass after his time, chap. 4. 1, and after the fall of the star, chap. 9 1. Yea he speaketh of such Gentiles, as here have the out-court given them, and such as live the whole time of the beast, for he shall continued 42 months a blasphemous Enemy, and bloody adversary to God's Church, chap. 13. 5: and these Gentiles, as here we see, shall so long tread the holy City under foot. These Gentiles are therefore the worldly sort of Christians, mentioned in chap. 13. 5, following the beast, and rejoicing at the kill of Christ's servants, as here is noted, vers. 9, being angry at the success of the Gospel. The word is in vers. 18, translated Nations, but better Gentiles, for the word is in both places one. These than be the Papists, (as the Beast is the Pope and Papacy) which are called Gentiles, by an allusion to the state of God's Church 
Ribera the Jesuit expoundeth these of Antichrist and his army in his Comment▪ on this place.  under the Law, in which the Lord's people were called jews, and all other Gentiles, which were not God's people; also for that they are like Gentiles in leading (like Babylonians) God's people into Captivity; in treading under foot (as wicked Antiochus did and his company) the holy City certain years, so these the true Church for a certain time; and because in their service, worship, and other their abominable ways they be as the Gentiles, of whom S. Paul speaketh, 1. Cor. 10. 20, and such are these Antichristian Gentiles, chap. 9 20.  
Forty and two months: Of the times in this Revelation, see before in this book, 4. part, chap. 5, Consideration 7. This number is one & the same with 1260 days, for so many months are somany days, and so these 1260 days make the number of the months. An allusion unto Antiochus in Daniel so long treading down jerusalem, Dan. 7. 25.  
Vers. 3. Two witnesses: These be not Enoch and Eliah, (see this Popish opinion overthrown by our most learned Sovereign in his Highness Apol. pag. 62. 72) but the true Preachers of God's word sent to preach throughout the kingdom of Antichrist; for as he had power over kindreds, tongues and nations (chap. 13. 7, and 17. 3. 15.) which took part with him, (vers. 9) so to them must these preach, chap. 10. 11, and 14. 6.) to regain Christ's own from among them. Here is set down the execution of the commandment given in the former cap. vers. 11. Two, is a certain number put for an uncertain, so in 1. King. 17. 12, and is here an allusion to Zachary and Haggai the Prophets, prophesying when God raised up jehosus and Zorobabel, returning with the jews to jerusalem from Babylon, to comfort and encourage the people in the Lords work, as also to set them forward to the same: or Two, because of the fewness of such faithful Teachers at the first; or Two, because two witnesses are a competent number to justify a truth, Deut. 17. 6. Therefore the Lord sends two, Moses and Aaron to bring Israel out of Egypt; and Christ sends his Disciples out by two and by two, Mark. 6. 7. Here cannot be meant properly two; for how could peoples, kindreds, tongues and nations see their bodies? By two then are all those, which God raised up to preach in all the Pope's jurisdiction and dominion, as far as the authority of that great City under Antichrist extended.  
Vers. 4. Two Olive trees, and the two Candlesticks: An allusion to Zach. 4. 3. 11. 14: Olive trees afford oil out of themselves; oil under the Law was to be brought of the people to the Priests for the continuing of the lights, Exod. 27. 20: but now here is not oil, but Olive trees themselves, which have oil (by God's blessing) in themselves; to show unto us, in this extraordinary time, the Lords giving of the graces of his Spirit supernaturally: for Oil is put for the holy Spirit and the gifts thereof, Psal. 45. 7, and 89. 20. Act. 10. 38. Olive trees show, how the Lord furnisheth these his Prophets and Teachers, not by the help of others, but by his own hand, to be full of his spirit and graces thereof, to 'cause light in the Temple of God to be ever shining, in the darkness of the Antichristian state. In Zachary are but two branches emptying golden oil out of themselves, chap. 4. 12; but here be whole trees; so much greater grace the Lord giveth to restore the purity of Religion, and his true worship from under Antichrist and spiritual Babylon, then for the re-edifying the Temple, and setting up of the worship at jerusalem, after the jews return from Babylon. They be also Candlesticks, a name given to Churches, chap. 1. 20, Ministers are candles, Matth. 5. 25, and not Candlesticks, yet here so called, because they were as Candlesticks bearing forth the light; for in the beginning of reformation, the Candlesticks were to be found out by the lights; where the Lord raised up faithful Preachers, there was both the candles and the Candlestick, by them were the Churches to be discovered. So then they were Candlesticks by bearing forth the light, as also that by them the Churches were to be found, and the joining unto them was an adjoining of men's selves unto the Churches of God.  
God of the earth: Thus the Lord himself is entitled, Zach. 4. 14. and 6. 5, who is the God of heaven, and the God of the earth, Genes. 24. 3. And this title was most fit for the Church's comfort, to show, that howsoever Antichrist swayed, and the world wondered after him on earth, chap. 13. 3: yet the Church should know, that God ruled the whole earth.  
Vers. 5. Fire proceeded out of their mouth: In this and the next verse is an allusion unto two Prophets, Moses and Elias; the one bringing the children of Israel out of bondage in Egypt, the other restoring the Law, and destroying the idolatrous priests; by both came great plagues & vengeance upon their enemies. The words are not to be expounded after the letter, for such wonders were never done by any against Antichrist; but hereby is to be understood the great power of the Ministry, the contempt whereof the Lord would no more suffer, than he did the contempt of the ministry of those former Prophets; but that vengeance should be taken of the adversaries of these, as was before of their enemies, as we may see Exod. 7 20. 2. King. 1. 10.  
Vers. 7. The beast: Who this is, is before showed in chap. 4.— of this preparative, and is one and the same with the beast in chap. 13. 1; an allusion to Dan. 7. 21.  
Vers. 8. Great City: Chap. 17. 18. and 18. 2. 16. Hereby is meant not only a City within walls, but the dominion thereof; this is Rome with her rule and dominion. It is called Babylon for captivating Gods people; Sodoma, for her filthiness, Genes. 19 and Ezech. 16. 49, vexing the righteous hearts of holy. Lots; and Egypt for her cruelty, and desire to keep in bondage God's people; such is the whole kingdom of the Papists.  
Where also our Lord was crucified: These words show, that by great City, must be meant not a walled place, but the whole dominion thereof, for else Christ could not be said to be crucified there: this also showeth plainly what City here is to be understood, even Rome: for under Pontius Pilate the Roman Deputy was Christ our Lord (for a Roman quarrel pretended by Scribes and pharisees, joh. 19 12.) crucified; so here Rome is made guilty of the blood of Christ, and of the blood of all his servants and Saints slain upon the earth, chap. 18. 24.  
Vers. 9 Three days and a half: The space and time of the Antichristian cruelty from the beginning of his open murdering of Christ's servants, unto the time that God raised up such, as he would take special protection of, to deliver them from the bloody hands of their enemies: for here the beast warreth and overcometh the Saints, which is, when he hath gotten his great authority over people, nations and tongues. as this verse and cap. 13. 3. 7 do show. These Prophets lie dead till the spirit of life enter into them, that is, till God raise up other to defend the truth; which is here called the space of three days and a half, the whole time of bloody persecution, till there came to be a visible separation from Antichrist. For these three days and a half, is not the time of their prophesying; but of the furious rage of the beast, and the triumph of his subjects over the servants of Christ, until God had stirred up other like them, ascending up in the sight of their enemies, making a visible separation from them, the words in the text from verse 7 to the 12, show this.  
Vers. 12. And they ascended up to heaven in a cloud: That is, now these Prophets raised up were by God's power exempted from the power of Antichrist. Now the Lord erecteth up a visible Church, his true service and worship; but yet as in a cloud. This word is used either to set out the Prophet's honour, or their imperfect knowledge (as yet) of those things which belonged to the heavenly congregation and Church of Christ. The words cannot be understood literally of the same parties before murdered, such a bodily rising is not till the last day; and for the ascending of their souls, the wicked could not see. john speaketh of things to be done, chap. 4. 1. Heaven is here the true Church, their ascending is Gods raising up of others, (endued with the same spirit of life from God) to bring his people from Babylon by preaching the truth, as we see in chap. 14. 6. 7. 8. 9 10. 11; which the enemies took notice of with rage and sorrow, as the stories in Luther's time, and after do show.  
Vers. 13. The effect of this their ascending, even a great Earthquake: That is, a great commotion; for upon a more clear light of the truth, and some visible separation made by the Lords servants, there was great stirs, troubles and wars, as histories tell us. And the tenth part of the City fell: By the City (as before) is meant the popish dominion, which now (by the preaching of the Gospel, and the great troubles that rose thereabout) came to be diminished, and there was a decay of the same Antichristian jurisdiction; God begun now to ruin that state, which had so tyrannically ruled over the world. In a tenth part: That is, a great part. This number is mentioned to show, wherein this rain was, to wit, in the means of their Church's maintenance. Because a tenth was appointed under the Law for the Priest's service, which these claim for their service; or for that there is the number of Ten giving their power to that Beast, (chap. 17. 12.) of which a tenth now fell away. Slain 7000: A destruction of the adversaries, a certain number for the uncertain, (as 1. King. 19 18. Rom. 11. 4.) the Spirit being pleased to use this number more often then any other, even 37 times in this book. The words are in the original, were slain the names of men 7000: It may be for that this destruction lighted upon men of note, losing their dignities, honours, and revenues, by which they did before live.  
Vers. 19 The Temple: Here is that which was called the Oracle, the most holy place, where the Ark was put, (1. King. 6. 19 & 8. 6.) into the which none went but the high Priest once a year. This noteth to us, that at this time the mysteries of salvation (shut up before by the Antichristian darkness) should now be made known and become common to all God's people, as they were before to the learned ecclesiastical persons. And therefore the 24 Elders (without mentioning the four beasts) a type of all faithful Christians, do praise God, (ver. 16.) as being now to be in riched with heavenly graces, to know the holy things of God hid before. The allusion is to the Temple at jerusalem. The Court, that is, the mixed multitude had now possessed a long time; the Prophets and faithful witnesses had gotten the reed to measure the Temple; some of the Clergymen God had raised up to teach the people: the most holy place, that is, the more secret and hidden things of God, were little known; only as it were the high Priest was admitted to enter therein, that is, a few of chosen instruments made acquainted therewith, and had wisdom to see those heavenly mysteries; but now at this time were they to be laid open, and made known unto all. Of Lightning, Voices, and Thunders, see chap. 4. 5. Earthquake and Hail, set out God's terrible judgements unresistible, Esay 29. 6. Exod. 9 25. Esay 28. 2. Hail, in chap. 16. 21. is called a plague.   

Notes upon. Chap. 12.  
Vers. 1. A woman: The true Church of Christ is here set out by a woman; so also compared to a chaste virgin, 2. Cor. 11. 2. espoused, Cant. 1. 8. and 4. 1. 10. to a bride, chap. 19 7. and 21. 9 to a married wife, Esa. 54. 1. 5. 6. to a widow, Lam. 1. 1. The Church here described, is not the jewish Church, the last words in the 17. verse show; nor the Church in the Apostles times, when they were on the earth, though the same in succession. For john telleth us of things to be done after his trance in Patmos; and the things here prophesied of, bring us down to the times long after the Apostles days; to the times of the bloody rage of the Heathen Emperors, and the time of Antichrist, when the out-Court was given to the Gentiles, and when the two Prophets prophesied in sackcloth, with whose doctrine this woman was fed in the wilderness, vers. 6. where the time of her being there, and the Prophets prophesying, chap. 11. 2. are all one; neither is here the Church triumphant figured: for this woman is in travel with pain, vers. 2. the Dragon makes her fly, she needeth food, and is nourished in the wilderness, vers. 6. 14. which cannot agreed to the Church triumphant, but to the Church militant, of which only john indeed here speaketh.  
Clothed: The Church is set out here most gloriously, in chap. 19 8, there is she clothed after another fashion, though the Church be found naked, yet the Lord puts upon her clothing, Ezech. 16. and that most heavenly and glorious, as the particulars following do show. Her crown of 12. stars showeth her to have obtained victory, and by what means, even by her faithful Pastors, which are called stars, chap. 1. 20. the number of twelve, is noted with a relation to the twelve Apostles, whose doctrine they did teach. The Sun and Moon are lights, Genes. 1. 16. Esa. 60. 19 jer. 31. 35. So are the stars to give light, Gen. 1. 17. jer. 31. 35. these are upon her head, the Moon under her feet; and the Sun, as in the midst between the stars and the Moon, is her clothing; all to set out her heavenly illumination, or glorious state shining bright, in every part enlightened, and bringing light as the Sun, and treading likewise in lightsome paths, in the very night of ignorance to others. By these she reigneth, and is crowned as a conqueror, hereby she showeth light to others, and doth tread down all changeable and transitory things of this life.  
Vers. 2. And she being with child: What she was with child with, is noted in vers. 5. for what she brought forth that was she with child with, in this place. This cannot be meant of the Churches general travel in this place, to bring forth people unto Christ; for of these had she been fruitful before, as vers. 17. showeth; yea to an exceeding increase almost all the world over, at this time, before the tyrannical rage of the Heathen Emperors, & their last fury against the Church, of which he speaketh in this Chapter: but of some more special and particular childbirth, which now she was ready to bring forth, as the words taken from a woman in travel show; for she is here set down to be in the very act of bringing forth. Cried: that is, made ardent prayers, as cries in the ears of the lord Traveled in birth: That is, used all means for the effecting her desire, to have that child which she traveled with: and pained to be delivered: that is, feeling the want of this child, through cruel persecutions which she suffered, did in anguish of spirit seek to bring forth.  
Vers. 3. A great read Dragon: This is expounded to be the old Serpent, the Devil, and Satan, vers. 9 by an allusion to Genes. 3; but yet so understanding him, as hereby be understood also the special Ministers of his fury, the Heathen persecuting Emperors of Rome; for this prophecy is of things to be done here on earth by men; also the woman noteth out a company here in this world; and so must the Dragon note out in like sort such here, as be her adversaries. Again, the description of this Dragon cannot agreed properly to the devil himself, but is indeed the Arms of Rome when it was Heathen, and had Heathen Emperors ruling there, who worshipped the devil, 1. Cor. 10. 20. and were led by him, as all the wicked be, Ephes, 2. 2. he persecuting Christians for the very name of Christ, so as the battle was directly against Christ jesus himself, as the battle set out vers. 7. and 8. do show. No marvel then that they be called the Dragon, that is, the Devil, who is put for his instruments, chap. 2. 10. as here his instruments for him. The Heathen Emperors are called a Dragon, as Pharaoh King of Egypt was, Ezech. 29. 3. Read, for the bloodiness of those Emperors: great; for that they reigned in that great City, which reigned over the Kings of the earth, cap. 17. 18. and so the greatest in the world for rule and dominion. All set out by one Dragon, for that they all worshipped in their Idolatry, the devil; one in their cruel nature against Christians; one in place succeeding another; one in government, and therefore are all but one head in chap. 17. 10. Seven heads, expounded chap. 17. 9 10. Ten horns, chap. 17. 12. And seven crowns upon his heads, for that Rome had the sovereign authority, and that there were seven kinds of government. For the heads either note out the City with seven hills, or the seven kinds of their kingly governments.  
Vers. 4. His tail: Dragons have more force in their tails, then in their jaws, so this figurative speech is kept, fitting to the nature of a Dragon, for the signification of tail, and third part, see cap. 9 18. 19 stars of heaven; that is, Ministers of the Church; and cast them down to the earth; an allusion to Dan. 8. 10. that is, were made to leave their standing, and to forsake their profession, by the rage of persecution, and weakness of their own hearts, and to become earthly, like other men of the earth.  
The Dragon stood before the woman, etc. This noteth how the devil, in, and by these Heathen Roman Emperors diligently observeth the Church's travel; (as Pharaoh, the Dragon of Egypt, Exod. 1. to which is the allusion) that albeit her conceiving, her travel, and bringing forth, could not be prevented by him, yet he hoped to devour that which should be borne.  
Vers. 5. A man child: As Moses was borne in spite of Pharaoh, to deliver God's people out of Egypt; so now the Christian Church got a deliverer, a man-child; the like phrase in Esa. 66. 7. This commonly is understood of Christ; but we must remember, that john writeth in this place a prophetical history of that, which the Christian Church obtained for her outward help and secure; and likewise of things to come to pass after his time, and not of any common thing before already done. Further must be observed, that nothing, whose original john saw, could be passed, but was to come. But if this birth was either of Christ personally, or of Christ mystically, that is, of the begetting of him in men's hearts, by the preaching of the Gospel, than it was of that which was already, and not of that which was to come to pass afterwards. Moreover, we do not say the Church traveleth with Christ to bring him forth, as a son to her, which is her head and Sovereign. S. Paul indeed saith, Galath. 4. 19 that he (the Apostle) traveled of the Galatians; but it is not said that he traveled of Christ, but of them; to form Christ in them by his ministry: and yet unadvisedly is this place fetched in hither, to make the Church to travel of Christ. This man-child than is some potent Prince, as the next words following declare, who was to rule over all nations, with great power for the Churches good, whose son indeed he was.  
Who was to rule all nations, etc. An allusion to Psalm. 2. 9 truly and most properly spoken of Christ; and therefore the reader here most commonly conceiveth Christ to be meant, not considering that Christ bestoweth this his power upon his chosen servants, chap. 2. 27. And her child was caught up unto God, and to his throne: These words (which seem to some, to make much to take this child for Christ) do show by circumstances well observed, that it cannot be meant of him. For john saw Christ jesus before, chap. 1. and in the midst of the throne, chap. 5; he had written in his Gospel of Christ's ascension, and he then had seen no wonder. Yea the so soon taking of him up from the woman to God immediately upon his birth, without mentioning of his deeds, will not admit the meaning to be of Christ, of whose birth and ascension john speaketh not one word in his prophecy: the very words themselves are against it. Her son: Christ is no where called the Church's son, and so caught up, an unfit word to set out Christ's ascension, who is said to go up Act. 1. 9 and to ascend, as doing it of his own power, and not as we, to be caught up, 1. Thes. 4. 17. Lastly, here is no naming of heaven, (usually mentioned where Christ's ascension is spoken of) but of God and his throne, which as they are in heaven, whereinto Christ ascended; so are they in this Revelation to be understood to be here in God's Church, where, as in heaven, he setteth his throne, chap. 4. 2. Caught up unto God and his throne, may thus be interpreted, that now one of the sons of the Church, a Christian professing Christ, was marvelously preserved of God from the rage of Heathen tyrants, and exalted unto God's throne, that is, to be next the Lord in the highest place in his Church, the Prophets in the former chapter, chap. 11. 12. ascended up to heaven; but this child is taken up to the throne in heaven, to rule next under God himself, over the nations, that is, the enemies of the Church, with a rod of iron.  
Vers. 6. The reason of her flying is vers. 13. an allusion to the Israelites in the wilderness, who escaped from Pharaoh that Dragon. They should feed her; this relative they, hath relation to some persons before, and that is to the two Prophets, chap. 11. 3. their time and hers agreed, where days are put for years.  
Vers. 7. In heaven: That is, in the Church; for in heaven properly taken, there could be no such fight; neither was the devil and his angels seen of john in heaven, from whence they were cast out from the world's beginning. This war followed upon the birth of this child in the Church, that is, where Christ was publicly professed; Michael, an allusion to Dan. 10. 13. and 12. 1. He is jesus Christ, for he is our Prince, as Daniel calleth him, chap. 10. 21. The child (as is before said) cannot be Christ; for here we see is Christ fight for his Church. But as the Dragon (the devil) is not to be taken properly and alone for himself, but by him must be understood the chief adversaries of the Church, the Roman Empire; and so by his angels, such as be instruments at their command to fight against Christ: so by Michael, must be so understood Christ, as also such as be principal helps for the Church; and by his Angels, those that are with them in defence of religion, and enemies to the Dragon.  
Vers. 8. Neither was their place any more in heaven: They did now bear no more sway in the Church.  
Vers. 9 The reason is here given, because the Dragon and his angels were cast out; so as it was not want of will, but want of power to withstand Michael, and his servants, that their place was no more in heaven.  
Vers. 12. Earth and sea: The Dragon was cast from heaven; therefore earth and sea are here named, as places of his walking now without restraint: heaven is the true Church; Earth and sea, the bounds out of the true Church. For earth and sea cannot be taken properly, for the godly are inhabiters thereof, as well as the wicked, and they are the workmanship of God: and now the heaven being taken for the Church, out of which the devil is now said to be cast, the earth and sea must be the places not accounted the true Church; but the places where the devil hath power, and beareth sway. The inhabiters of the earth and sea, are in opposition to the dwellers in heaven, which are true professors of Christ, and are his Church, of an heavenly conversation; and therefore those which are not of the true Church, are said to be of the earth and sea, being mere natural men, savouring nothing of heavenly things; whether they be Gentiles, or such as only in name are Christians, but indeed and truth, earthly Antichristians.  
Vers. 14. Two wings of a great Eagle: Hereby is meant means of protection to escape peril, Exod. 19 4. and by a great Eagle, some mighty parsonage is designed, Ezech. 17. 3. 7. Wilderness: this is opposed to popularity, visibility, and outward glory; being a note of a retired, hidden and poor condition, like to the state of the teachers clothed in sackcloth, chap. 11, 3. Into her place: so called, because it was prepared for her of God. vers. 6. A time, and times, and half a time: an allusion to Dan. 7. 25. this is all one with 1260. days, vers. 6. for here, and there, is spoken of one and the same person, and of one and the same time. From the face of the Serpent: This showeth, that she was hidden in the wilderness, and by her flight lost her visibility before her enemies, as the phrase showeth, 1. Sam. 17. 24. and 19 10.  
Vers. 15. The Church's hidden condition made the Dragon, that he could not now set upon her as before by persecution; therefore now he casteth out of his mouth water as a flood, this is his wrath spoken of, vers. 12. Waters: are peoples, multitudes, nations and tongues, chap. 17. 15. A flood of water, is the sudden out-breaking of such, and their violence mercilessly destroying all before 
Esa. 59 19 Amos 8. 8.  them, as a flood; so as howsoever this was intended against the Church, yet the inhabiters of the earth felt the woe thereof. This devouring people is said to be cast out of his mouth, as being by his devilish suggestion, words, and counsel from him forcibly sent forth.  
Vers. 16. And the earth helped the woman: The Church's preservation by the earth, unto the which the devil was cast, vers. 9 12. his own bounds a safety to God's people. Opened her mouth and swallowed: an allusion to Numb. 16. 32. to show, that there was a speedy riddance of this flood, within Satan's own dominion.  
Vers. 17. And went to make war with the remnant of her seed: What this seed is, is showed in the next words, even faithful and obedient Christians; which plainly declare that the woman was the Christian Church, whose children have the testimony of jesus Christ. The remnant of her seed: Thus are all the godly called, in which a respect is had to that her man-child, vers. 5. the principal of her children at this time, the rest a remnant. Or here is a respect to the whole Church hidden, and these remnant such of the godly, as were seen here and there, as a remnant left of her, against whom Satan, in, and by his instruments exercised his power. Whether this war be some other, or that which is mentioned in ca 13. 7. I leave to the godly learned to judge of. It may seem not to be any war of the Heathen against Christ and his Church, as the war between Michael and the Dragon was; but the war of the beast, chap. 11. 7. & 13. 7. for this war is after the woman is fled into the wilderness, and so in the time of the two Prophets prophesying; in which time is the beast warring against, not the Church in name, (for he and his Gentiles had the out-court, chap. 11. 2. and so would be reputed to be of the Church themselves), but against those that here are called the remnant of her seed, and in chap. 13. 7. the Saints, such as be true Christians, here described; and so in chap. 14. 12. whom the beast and his Gentiles, the sergeant Christians, do hate as deadly, as the Dragon did Christ and his Church. It may be noted, that it is said, he went to make war: as now taking this war in hand, not against those that professed themselves Christians, which were at this present every where at hand, to have set upon them, as he did by Heathen tyrants, till he was cast from Heaven; but against faithful and true Christians (of which there was now no visible assembly) wheresoever he could find them, by the beast his substitute; of which in the next chapter, where is showed how he went here to war against these the remnant, and against the Saints therein, vers. 7.   

Notes upon Chap. 13.  
Vers. 1. And I stood upon the sand of the sea: These words show, that john was in a convenient place, and there stood prepared, to behold what was next to be showed unto him. To stand on the sea sand, is to be in a fit place, to see what cometh out of the sea; places are given (as a convenient help) to see what is to be seen, chap. 17. 1. 3. and 21. 10.  
A beast rise out of the sea: Allusion to Dan. 7. 3. Sea and earth, are in the former chapter the places granted to the devil to walk in, (being cast out of heaven, chap. 12. 9 12.) from whence this beast, and the other, vers. 11. do arise, both from Satan; though sea be given to this, and earth to the other, which in Daniel are made the original to the self same four beasts. For in Dan. 7. they are said to arise out of the sea, vers. 3. and the same are said to arise also out of the earth, vers. 17. By which we may see, one and the same may in one respect be said to come out of the sea, and in another respect to arise out of the earth; so it is in this place, keeping the allusion to Daniel.  
A beast: A state and kingdom is so called, Dan. 7. and 8: what state I take this to be is largely before showed. Rise up: As by the help of others, so not without his own endeavour, he is not said to be raised, but to rise up; for this beast sought supremacy with might and main. Out of the sea: This beast is the same that is mentioned, chap. 11. 7. and 17. 8, ascending out of the bottomless pit, as bred and brought up of the devil in a most secret and hidden manner, as out of a bottomless pit, past finding out his first conception: but now here ariseth out of the sea, which is also called a depth, Genes. 1. 1. Psal. 104. 6. Antichristianisme is a deep mystery in the conception, and in the growing, both in depths; the one as in the bottomless pit, the other as in the deep of the sea, not seen, nor discerned by men's eyes or understanding: of the interpretation of the sea, see chap. 8. 9 Or perhaps by sea, here may be meant a troubled or unquiet condition of people and nations, great commotions and alterations, out of which, as out of a troubled sea, the Popedom arose; so the four beasts in Dan. chap. 7. 2. 3. Having seven heads, and ten horns, as the Dragon had, chap. 12. 3: for the seat and dignity is Roman, being hills & Kings, chap. 17. 9 And upon his horns ten Crowns: Here is a difference from the Dragon; the Crowns were upon his heads; but here on the horns, which are Kings at one hour with this state, chap. 17. 11: but not any with the Dragon. And upon his heads 
Of blasphemy see Mr. Sheldon of Antichrists miracles. pag. 171.  the name of blasphemy. The Dragon had no crowns on his horns, but crowns on his heads; this hath crowns on his horns, and blasphemy on his heads, wherein he is worse than the Dragon; which showeth, that the Dragon made Rome great in Sovereignty, but this beast maketh it notable in impiety. 
Mark this ye Romanists.  So much worse is the Popedom, than the Heathen Empire.  
Vers. 2. The beast, a very monster like divers terrible beasts, of which also I have before delivered my mind. He is the Dragon's substitute in three things, in power, seat, and great authority.  
Ver. 3. One of his heads (as it were) wounded to death: This was by war, as vers. 14 telleth us. Though by heads be understood hills or kings, chap. 17. 9; yet here cannot be understood by this head a hill, but a king or kingly government, for this is capable of a wound; which wound was given by the barbarous Nations, Goths, Vandals and Huns, by whom Rome came almost to utter destruction, after the rising of this beast out of the sea, which had received this wound, as some think, in the sixth head, that is the Caesars; others in the seventh head, the Popes, or Bishops of Rome, and it may seem to be that head, which maketh this beast to be that which it is; for in verse 14 this beast himself is said to have received this deadly wound, and in this verse it is called his deadly wound; as being so upon the head, as the wound thereof was (as it were) deadly to the whole state, that is, to this beast himself, which is also called the eighth, and one of the seven, chap. 17. 11. Was healed: That is, got his power, seat and great authority in the view of the world, which seemed before to be utterly lost; for so the words following may strengthen this exposition: first, by the world's wondering at so rare a change and recovery. Secondly, at their worshipping of the Dragon for his power, seat, and great authority given to the beast. And thirdly, by their worshipping of the beast, whom they now saw so powerful after the healing of the wound. All the world: An universal apostasy to Antichristianisme. Wondered: That is, followed wondering, so as they gave themselves over wholly to be led thereby, partly with admiration, saying, Who is like the beast? and partly with fear, saying, Who is able to war with him? vers. 4.  
Vers. 5. Allusion to Dan. 7. 25. Here is the beasts power, his blasphemy, his deeds and dominion, set down from this verse to the end of vers. 8, well declaring, why this state is compared to a beast, and such a monstrous one too, as hath been noted, of which this and the verses following are a Commentary.  
Vers. 11. Here is the beast (the Pope) set out; or as the Papists themselves confess, that very Antichrist, though they would have him to be another then the Pope. But I have before showed at large, that this is that Antichrist the Pope. Another in sort from the former, as is only the head from the body, and the king from his kingdom; but in chap. 17. 11, they are made both one, and do both come out of Satan's dominion, chap. 12. 12. This beast is the upholder of the glory and honour of the other, as is clear from verses 14. 15. 16. 17. They practice together, chap. 16. 13, they die together, chap. 19 20; for this second beast, called also the false Prophet, and the first beast are so linked together, that indeed they do make but one whole complete and monarchical government, to which the pontificians themselves agreed: See Viega in Apo. cap. 13. sect. 6.  
Coming up out of the earth: He had an earthly original by earthly men, and earthly means to rule upon the earth: for as he fell from heaven, chap. 9 1, to the earth, so he ruleth over it, as the next verse showeth. Two horns: Horns are power, Psal. 18. Dan. 8. Two horns then are a double power, over the sea, and over the earth, for the Dragon had power so, chap. 12. 12, which he gave to the first beast, vers. 2. and this beast took all that power, which the first received; for the Dragon, that beast, and this here, are all as one, chap. 16. 13: for the first beast receiveth power, seat, and great authority from the Dragon, and this speaketh as the Dragon. The Devil and the Pope that Antichrist are so like, as father and son may be; for his lusts doth he, joh. 8, as may be seen by comparing the Pope with the Devil.  
The Devil. The Pope. This fell from heaven, vers. 6. So did this Antichrist the Pope, chap. 9 1. This contradicteth God's word, Gen. 3. So he contradicteth the place in Heb. 13. 4. doing as in 1. Timothy, 4. 3. This maketh men to speak lies, 1. King. 22. 22. So he, as their Legenda aurea showeth, and their notorious equivocations. This putteth into men's hearts, to play the traitors against their Lord and master, joh. 13. 2. So the Pope maketh men to play the traitors against their Sovereigns, to poison, and to murder them, as by experience we know. This will profess Christ, Mar. 3. 11. and yet not obey his laws. So the Pope will profess Christ, but not live after his laws; as his usurped power, wicked laws, idolatrous service, and bloody and impious practices proclaim to the world. This will corrupt the Scriptures, Matth. 4. 6. So doth he, as may appear in the vulgar Latin Bibles almost in a hundred places, as some particularly have noted. This setteth his seat where God's Church is, cap. 2. 13. persecuteth, putteth into prison, and murdereth the godly, chap. 2. 10. 13. chap. 12. 17. So the Pope, that man of sin, he sitteth in the Temple of God, 2. Thess. 2. 4. and persecuteth, imprisoneth, and putteth to death the servants of Christ, as this book foretelleth, chap. 11. 7. & 13. 5. and histories show. This will not be put to silence, nor cease his wicked courses, though convinced by Scripture, Mat. 4. 5. 8. but by the powerful command of Christ, Matth. 4. 10. 11. Not more will the Pope, though the word plainly condemneth his impiety, false doctrine, heathenish worship, & hellish practices to uphold his state; till the powerful command of Christ perforce constrain him to be packing, as this prophecy foreshoweth unto us. This would be worshipped as God, Mat. 4. 9 and hath obtained worship, cap. 13. 4. So the Pope sits, as God, 2. Thess. 2. 4. and hath gotten to be worshipped, chap. 13. 4. so as Kings and Emperors have kissed his toe, a worship never assumed of any in the Christian world before. This challengeth to be the disposen of all the kingdoms of the earth, Mat. 4. 9 Luk. 4. 6. So this son of Satan hath this Dragon's mouth, challenging all the kingdoms of the world to be his right, to give them to whom he will: Bellar. lib. 5. cap. 8. de pont. Rom.  
And thus we see, how like the Devil the Pope is; as in these, so in many other points, which only for brevity sake I omit to set down.  
Vers. 12. Exerciseth all the power of the former beast: His power was the Dragon's power, vers. 2. What therefore the Dragon had, the first beast obtained, and this putteth in execution; so as this beast acteth and doth all, whatsoever the other could do, and so as much as the Dragon did before. And full like are the Popes to the Heathen Emperors.  
Heathen Emperors. Roman Popes. These aspired to Imperial dignity through pride, and did rule as tyrants, though all were not alike wicked. These have gotten their high place by usurpation, proudly domineering over the Lord's heritage, and ruling as Tyrants, though not all ever alike wicked. These subdued kingdoms, and ruled over people, nations and tongues. These brought under their yoke of bondage, kindreds, tongues, and nations, vers. 7. These placed and displaced, set up and pulled down whom they pleased, according to their lusts. These also placed and displaced, as they listed, Kings and Emperors; the world knoweth it in Phocas, Pipine, & others. These could endure no opposites, but forced all to obey upon loss of liberty, or pain of death. These could never endure contradiction, nor opposition, but have forced men to obedience upon loss of liberty, and by putting some to death, as here is foretold, vers. 12. 17. 15. and as stories do record. These suppressed (as much as they could) the preaching of the Gospel, and upheld their Idols. These, all know, have to the utmost hindered the preaching of God's word, and maintained their idolatry. These persecuted and murdered Christians most mercilessly. These have done the like, and still endeavour to do, eagerly pursuing their hellish quarrel against the professors of Christ's Gospel. These (for the most part) would hardly be appeased in any sort toward Christians, though some dealt now and then favourably. These have ever showed a deadly hatred against God's people, and would not be pacified, neither stay their bloody fury at any time, further then either for fear they durst not follow their desires, or for want of power could not effect what they purposed.  
Thus we see also, how the Heathen Tyrants and these tyrannical Popes agreed in one, as led by the Devil their father unto all mischiefs against the Church of Christ. But as the one sort are utterly perished from among men, so shall the other in time, and their destruction hasteneth. Now when Lord! how long Lord, holy and true! dost thou not judge and avenge our blood on them, that devil upon the earth? chap. 6. 10.  
Before him▪ That is, as I conceive it, in the chief seat of this his dominion, and now Popely Empire. For the face of a state and dominion (which this beast setteth out) is that place, where all the laws and decrees are made, and from whence they come forth into all parts of that dominion, as from Babylon, and Susan, the chief of these Emperials, and so from Rome in this. And we do see that Antichrist the Pope his acts and exercise of his authority and power is at Rome, which is (as it were) before and in the face of his Popedom. And causeth the earth: He came out of the earth, that is, out of such an earth, as he can 'cause to worship him; even the false and sergeant Church, and those that devil therein, of whom is spoken vers. 8. there it is said, that they worship him; here showed by whom they are brought unto it. To worship the first beast: This beast is all for that other beast, as is evident in all the words following; which showeth that this beasts honour stood in advancing the honour of the other to the utmost. Which therefore cannot be the Heathen Roman Empire, but the Popedom, which the Antichrist the Pope seeketh by all means to uphold, as his glory and kingdom, which was, as the words show, after his wound received and healed, of which in vers. 3.  
Vers. 13. Here is showed how he caused worship to the beast, and honour thereby to himself, by playing the part of a seducer, and false prophet, as he is called, chap. 16. 13. and 19 ●0. These wonders are no true miracles; for by 〈◊〉 be deceived the earth, vers. 14. and they are called, chap. 18. 23. sorceries, and by Saint Paul, lying wonders, the working of Satan, 2. Thes. 2. 9 10. He maketh fire come down: An instance of one miracle or wonder for all. This instance is given before any other, for that fire coming from heaven, was a miraculous act of God for confirmation of his true worship, and of such as were true worshippers of him, Levit. 9 24. 1. King. 18. 38. 2. Chron. 7. 1. 2. King. 1. 10. 12. and therefore the devil makes his vicegerent to do this, to make men believe he is not inferior to the Prophets, and that he hath power in the heavens. Howsoever the words may be taken figuratively, for the lightning of excommunication; yet here it shall not be amiss to take them after the letter, for here is mention of wonders and miracles; and Saint Paul foretelleth that Antichrist by the devil shall do miracles, 2. Thes. 2. Saint john also telleth us in this prophecy, of sorceries, chap. 18. 23. Yea Papists do brag of their miracles to this day; and we do read of their feigned miracles, and that also in this kind of wonders, done by fire, whereof Eglinus giveth particular instances from stories, in his commentary upon this place, and so some other; see Master Sheldon, that zealous convert, his survey of Pope's miracles, cap. 10. pag. 229. and. 163.  
Vers. 14. Saying, that they should make an Image: Hear is showed whereto the miracles of this false prophet tended. With his miracles he teacheth cursed doctrine, to make an Image to the beast. This cannot be properly understood of an Image or picture, as we commonly take the word Image; for this is an Image, which the inhabitants of the earth must make; this is then no carvers or ingravers work: such an Image it must be, as should live and speak, and cause men to be put to death that would not worship it. I have before said of this somewhat, in the third chapter, of this preparative. The Beast, vers. 1. is the Popedom, this other beast is the Pope and head in this Popedom, to which, by false doctrine and miracles he obtaineth of them that devil on the earth, an Image to be made, not an Image of him; for that beast being alive, and cured of the wound received, and this beast being in his presence, ver. 12. it was needless to make an Image of him, whom all the world so beheld and followed after, vers. 3. but an Image to him, that is, some representation of high state to uphold this Popedom: which Image all should worship, in honour of the Popedom, having power to make and ordain laws by the Pope's authority, (for he must give life and speech thereunto, else it is to be a dumb Idol, and may neither move nor speak without him, as the next verse showeth) to all this new Roman state. Let here the wise and learned judge of this Image, that are acquainted with the stories of the Popes, and Romish Church. First, The Pope had not power to make it of himself, but he must get others to make it. Secondly, he must 'cause it to be made, not by force, but by sorceries, and deceitful miracles. Thirdly, this he chief sought to bring to pass, as without which he could do nothing, and this by his wonders, and by his words, as the text showeth. Fourthly, he obtained it at the hands of those earthly Christians. Fifthly, being made, it receiveth life and speech from him that could not make it, and they that made it, had yet no power to make it breath, or speak at all. Sixthly, this Image he upheld, & the worship and honour thereof with all his might, causing it to speak, and to make as many as would not worship it, to be slain. Seventhly. This the faithful oppose and prevail against, chap. 15. 2. and 20. 4. which the wicked worldlings are overcome with, and so perish under God's horrible plagues, cap. 14. 9-11.  
Vers. 15. Caused as many as would not worship the Image of the beast, should be slain: An allusion to nabuchadnezzar's tyranny, Dan. 3. 6. 20. That which before was said to be the Image to the beast, (because it was for the honour of that state to uphold it, without which it could not have been continued) is here said to be the Image of the beast; for that the Popedom now by the making of it, and the power thereof was (as it were) represented to all, adored and worshipped, as Idolaters do the Image of their God.  
Vers. 16. The Pope having gotten this Image made, and thereby established strongly his Popedom, now he usurpeth authority over all, and brandeth them for his own, as being their Lord and master: for it is said, that now he causeth all both small and great, rich and poor, free and bond that is, all sorts, of all orders and degrees, from the Emperor to the peasant, (so large and ample a dominion hath he gotten) to receive a mark; which was by this beast, or his instruments put upon them, and they made as his subjects to receive, for to distinguish them from others, and to be known to belong unto (the beast) the Pope's kingdom. A mark: the word is taken for a carved or a graven work, Act. 17. 29. but cannot so be here, for the Pope's subjects receive no visible or corporal imprinted mark upon them. This mark is called the mark of the beast, chap. 16. 2. that is, the mark of the Popes, and Antichrists dominion, that Romish state; it is also called the mark of his name, chap. 14. 11. so that this mark is such a thing, as maketh him that receiveth it, to be one of that body and state, for it is the mark of the beast. And the same person also thereby is caused to carry the name of that beast and state upon him, for it is the mark of his name. So then this mark doth make him truly the Popes, in name & subjection; it is (we may see from the text) a mark of the whole state; a mark bearing the name of that state; a mark so necessary, and so generally fit for all, as the Pope causeth all sorts to receive it; a mark which Christ's flock escapeth, chap. 15. 2. and refuseth to receive. chap. 20. 4; a mark which who so willingly and wittingly receiveth, and not casteth off, shall perish, ca 14. 11. Now this being a mark of the whole state, and a mark of the name thereof; it is necessary before we can know the mark, to know the beast and his name first. The beast is not this second beast, in vers. 11. which is the very Antichrist; but is the other first beast, vers. 1. which is the Roman state under the Pope, as is already declared: therefore this character is not the mark of the person of Antichrist, the second beast; but of his kingdom and state, the first beast: neither therefore is the name a man's name, but the name of this state; and not a name given of other men, as they shall please to call it, but what Antichrist the Pope, this second beast, shall like and allow of; yea and so allow of, as they that refuse it, or the character of it, or the number of it, shall be restrained of their liberty in common traffic, vers. 16. Now than this beasts name, the Romish Antichristian dominion under the Pope, is (as they would have it called and esteemed) the Apostolic Church, or the Roman Catholic Church. 
The Beasts name.  This is the name of the Popedom, which the Pope (that Antichrist) of Rome would have given to it, and challengeth as proper to his hierarchical jurisdiction, and to his imperial state; thus I suppose we have the name. Now the mark of that Roman Catholic Church, or the mark of the name of the beast, of which all sorts are capable, small and great, rich and poor, free and bond; and therefore a common mark to any of them, which is Saint Peter's keys, branching out itself in every 
The Beasts mark.  main Antichristian doctrine, every sergeant sacrament, idolatrous practice, superstitious invention, canon, or decree, contrary to God's word, made and confirmed by the general consent and authority of that see, called Roman Catholic Church; and received by that only authority: for in all and every of these is a mark of the name and authority of that beast, which his subjects do receive in their right hand, when they do practise the same in subjection to that state; and in their foreheads, when they do make open profession thereof. Let none except against this, for that here many particulars are noted, when in text a mark singularly is mentioned; for they are all but branches of Peter's keys, that one mark of that absolute and unlimited power of the beast, and every one a mark of that state, with these circumstances concurring; that is, that it be a general tenant of that Church; that it be contrary to God's word; that it be imposed by the authority of that Romish Church; that in subjection to the same it be received, professed, and practised. He that receiveth so any one of the particulars, following withal the beast, and worshipping his Image; (for that is to be presupposed before he receive the mark, as being imposed by Antichrist (as we here see) only on such), he hath the mark of his name, is held by him one of his; and so we also accounted every such a one to be a Papist, Romanist, or Roman Catholic.  
Vers. 17. No man might buy or cell: (Rome, or Roman dition, a trading place; all there, for money) save he that had the mark, or the name of the beast, or the number of his name. The mark of his name is first, as being indeed the chief, and only (as it were), maketh the proper subjects of that kingdom; therefore it is said, that he causeth them to receive the mark, but not so the name and number (though such as have not these cannot traffic amongst them) and they that receive the mark are threatened with damnation, chap. 14. 9 11. as being of those, whose names are not written in the lambs book of life, vers. 8. You have the name of the beast, is to be accounted a Roman Catholic, after the name of the beast, as before is noted; which name is better esteemed then the name of a Christian, a lover of the Gospel, a child of God, a believer in Christ: take all the names in God's book, and reject this one, there is no buying or selling with them; and this is a second rank of Papists. The number of his name: Hear is the third sort of the Pope's subjects, some have the mark, some but the name, and not the mark; other some only the number of the name, and so seem to be the utmost rank or sort of Antichristians. This number of the beasts name, is such a number, as the Pope liketh well of; for whosoever hath this number, is admitted to be among them, as well as they that have the mark, and name: of all which he is the inventor, he causeth the Image to be made, he inventeth the mark, he giveth the name, and findeth out a number for the name of the beast; which at lest such as have not the mark or name must needs have, or else not to come where he hath to do. What this number is, is showed in the next verse, for the number of the beast, and the number of his name is all one; as we see before the mark of the beast, and the mark of the name of the beast to be all one, cap. 14. 11. cap. 16. 2. both which (to wit, the mark and number) the faithful escape from, chap. 15. 2. Therefore as in the Image and mark is impiety, so also in the number, though the peril be not so great to have the number, as to worship the beast and his Image and to receive his mark; because these only are severely threatened with dreadful vengeance, chap. 14. 9 10. 11. and not the other; yet is there evil enough in it, seeing it is part of the praises of the faithful, that they get victory over the number of the beasts name, chap. 15. 2. and that the Pope can like them so well, that have this number; which therefore must also needs be a thing known to him, and that which withal maketh those openly known to him that have it, that they thereby may be admitted to buy and cell, as well as they that have received the mark of the beast, and his name.  
Vers. 17. Hear is wisdom: that is, heavenly wisdom, for this is the wisdom which the holy spirit commendeth, and here is required to the unfolding of this point in hand. Let him that hath understanding count: Here men of understanding and endued with wisdom, are stirred up to reckon and count the number of the beast, or the number of his name, which is all one. The beast is the first beast, and therefore the number of the beast is the number of that Roman state under the Pope, or the number of the name of that state, that is, the number of the Roman Catholic Church, if that may be the name of the beast. For it is the number of a man: that is, which a man may number, coming within the understanding of a man endued with wisdom; for these words may be put for encouraging of him that hath understanding, to fall to make the count: or, it is the number of a man, that is, of man's devising, even of Antichrists, as also the Image and mark, and name of the beast were; and therefore there is great subtlety in the number, which needeth a wise man, and of understanding to count and reckon the number. This being the exposition, the words are brought in as a reason why it should be said, that here is wisdom, and why a man of understanding is needfully required to count the number; even because of Antichrist, that man of sin, his subtlety, in devising of the beasts number, or his name's number, and this number of the beast, being the subtillyinuented number of a man, is six hundred threescore and six; which being a bore propounded number to a state, and to the name thereof, without mentioning of times, persons, or things, which by this might be numbered, (as to say 666. days, months, or years, as we see in all the numbers noted, in chap. 11. 3. and 9 5. and chap. 12. 6. and chap. 20. 3; Or to say 666. persons, as in cap. 5. 11. and ●● 16; Or to say 666. things, as in chap. 21. 14. 17.) declareth a full deep mystery herein, from all other numbers mentioned in this prophecy.  
divers are the minds of men concerning this number of the beast, which the subjects of Antichrist must have, as john prophetically foretells in the former verse; and here plainly telleth us what that number is, if we had wisdom to count▪ it. There are to be read many and sundry interpretations; and of these, one saith, it is a military number of the ancient Roman legion; so Doctor Simonds, in his pisgah. evang. pag. 120. 121. Another, that it is the profound wisdom of the canon law, in the book of Decretals, as junius upon this place: a third maketh it the time of Antichrist, as Eglinus commenting on this verse; when one should take upon him, first the title of universal Bishop, which is the style of Antichrist; and this was Boniface the third, as our learned Sovereign showeth in his highness Apology, pag. 93. which title was fully settled upon the Pope, about the year 666. A fourth, that hereby is pointed out a name in the old Testament, setting out by it, Antichrist; for by a posterity of 666. we may find Esdr. 2. 13. Adonikam, that is, a Lord standing up; so Master Broughton, in both his short, and now also in his last and large Commentary on this book. A fifth, that it is a name of number, the letters, of which it is made being numeral, containing in them this number, 666. Of this opinion are the most, yet differ even to an astonishment in me. Some will have an Hebrew name, as Romagnosh, (Romanus, a He Pope) or Romiiith, (Romana, perhaps a she Pope): some a Greek name, and this one word, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or two words, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or three words, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and such like, of which are many other in commentaries, both of Protestants and Papists to be found, especially of the jesuits, Ribera and Bla. Viegas. Some a Latin name, as Diclux, generalis dei vicarius in terris, all which words must contain by the letters of number in them 666. as for plainness sake, thus:  
● 200. ● 200. λ 30. ● 5. ● 10.  ●●. ● 20. ● 40. ● 6. ● 1. ● 20. τ 300. ●●●. ● 20. ● 1. ● 70. ● 40. τ 300. ● 20. ● 1. ● 40. ● 20. ● 9 ● 50. ● 10. ● 5. λ 30. λ 3●▪ ● 1. λ 30. ● 70. ● 6. ● 10. ● 10. ● 8. 100LS.  ● 8. λ 30. ● 300. ● 400. ● 50. ς 200. ● 20.  ● 200. ● 10.   ● 70. ● 10. ● 1.  ● 10. ● 20.   ς 200. ●●.   α 1. α 1. 666 666 666 666   666   
And so of all the rest, which men have supposed to be the beasts name, whether the names be Hebrew, Greek, or Latin, they contain letters expressing this number of 666. A sixth, that this number setteth out the comely proportion of the whole frame, structure and building of that beast the Popedom, the kingdom of that Antichrist, (the man of sin his invention) in all the parts well agreeing and compacted together, each part answering and fitly agreeing, as this number doth within itself.  
Now which of all these come nighest unto the truth of this point, and the meaning of the holy Ghost, I dare not set down, all of them being the opinions of learned men; only I will freely tell, to which of them all I incline, with my reasons, leaving every man to Gods guiding to like, as he shall be enlightened, by well weighing some certain observations out of the text, most necessary to be prefixed, and for every one to be acquainted with, for guiding of his judgement, either to find out some other thing, or rightly to discern of these opinions already set down. The observations are th●se▪ I That the number is the number of the 〈◊〉 〈◊〉 of the second; and therefore is 〈◊〉 number of the state, and nor of the person ruling 〈◊〉 state. II. That the second beast greatly 〈◊〉 〈◊〉 〈◊〉, for it getteth them that bear it▪ freedom to buy and cell within that state, and exem●●●●●em from the displeasure of Antichrist. III. That this must be a known number, both to Antichrist to discern his favourites by, to give them leave to buy and cell, (as well as they that have the mark and name), as also to Christ's servants, who must strive against it, and get also the victory over it, cap. 15. 2. iv That the beasts name, and the number of his name are plainly distinguished. So that, albeit the beasts number, and the number of his name be one, yet not so his name, and the number of his name; for the text clearly maketh the mark, tee name, and the number to differ; and therefore it is said the mark, or the name, or the number of the name; so as some may have the mark of his name; some his name, and some only the number of his name, as before is noted. V That there is great wisdom required here. VI That this wisdom and understanding stand 〈◊〉 counting the number of the beast, which is 666. and not in finding the first beast his name, or number, which many shall have, vers. 17. nor in finding a man's name, that is (as some expound it) Antichrists name, and so this number of 666. in that name; for first, neither in this prophesy, nor elsewhere in the Scriptures, hath Antichrist any proper name given unto him. Secondly▪ the text here saith, that the number of the beast is the number of a man; it saith not either a man's name, or a number in his name. Thirdly, by seeking out a man's name, viz. Antichrists name; such leave the name of the first beast and state, of which only the text speaketh, and seek the name of the second beast, of which there is not one word in the text. Fourthly and lastly, we may as well seek a mark in his name, as a number in it, for that it is as well said, the mark of his name, chap. 14. 11. as here in vers. 17. the number of his name▪ now none have endeavoured to seek a mark in his name, and yet the ground is as good for it, as to seek a number in his name. These are the observations to be taken for our direction in this point of wisdom; all, and every of which, the words of the text, in the 17, and 18. verses do clearly afford unto us without any wresting.  
Now touching mine own mind, it leadeth me to approve of the sixth and last opinion set down; not of any love of no●eltie (though it be the opinion of one man, and the first that I read of, so taking this place, albeit (perhaps) occasioned from junius his words upon this verse), but for that it is (in my poor apprehensi● 〈◊〉 likeliest truth. It may be, upon these for●●r 〈◊〉 observations laid down, that other shall concei●● 〈◊〉 what else; yet let none be offended, that of all these, I make my choice for the present of this upon probable conjectures. The whole body and frame of Antichrists kingdom is set out in this number 666. the beasts number. This number runneth all on six every way; six in unities, in ten, and in hundreds. Now this number of six, hath it perfection (of which junius hath written upon this verse at large) and is the first perfect number, of which Boniface the eighth speaketh, in the preface of the sixth book of the Decretals; which book he calleth the sixth, because it is a perfect number, and for that being added to the five other before, maketh the perfect volume, containing (as he saith) a perfect platform for the government of affairs, and a perfect discipline, for the rule of good manners. Thus we see the Pope's high account of this number of six, of which this number of 666. consisteth, notably setting out this Antichristian kingdom. I. This number is a number of perfection, so that state in their account, a most perfect structure and building. II. This number, though it differ in degrees from 6. to 60. and from 60. to 600. yet it holdeth in the perfect unity, keeping the number of six; so that state hath degrees one greater than another, as much as 60. is a greater number than 6. and 600. greater than 60; yet keep they all the number of six, that is, as they call it, their unity both to their perfect head, their Pope, who, as they hold, cannot err, and to his perfect decrees, without any sects or schisms among them. III. The decrees in this number arise without any disproportion, by a like fit proportion in every part of the number, from one degree to another. For look what is between 6. and 60. the same, in the rule of multiplication, is between 60. and 600. So (as they make the world believe) in that state in all the frame thereof, there is such a comely order, and fair proportion, as might allure all men thereunto; if the parts be considered from the lowest to the highest, from their unities to their ten, and from their ten to their hundreds. iv This number in the degrees is raised by ten, from six of unities, to six of hundreds, without which, this number so proportionally could not be raised. Ten is God's number in giving of his Laws, Exod. 20. and Ten is his number, for the upholding of his worship and service, performed by his servants the Priests and Levites, for their maintenance, Leuitic. 27. 30. 31. 32. So this Roman state hath been raised up from the six of unities, that is, from their small beginnings, under pretence of perfection (even their number of six) to their sixties, and six hundreds, by tenths claimed on God's behalf (but most unjustly) for the service and worship, which those Antichristian Priests would seem to perform unto him. Thus we see, how this number is the number of the beast, setting out the whole frame and body of that state; this is the number which that second beast (the Pope) liketh of; this is a known number to all that have any knowledge of that Roman state; here also is wisdom required: and by this which is said, it may appear, that this wisdom standeth in the well counting of this number, which is to find it (for all this goodly accord, order, proportion, and pretence of piety (all which are in this number) to be only the number of a man, that is, a platform of a state devised by man, even that man of sin. This is the number which the godly get victory over, chap. 15. 2, and by counting the same, find it a number without valuing of any thing; and so to be rejected as a number of nothing, altogether differing from God's number set down in the next chapter, which is 144000, which at the first view may not seem so proportionable a number as 666, in which yet there is no comparison, this differing from that in three things. First in the framing up of the building, God's number riseth on twelves, for this number 144000 is the number of twelve times twelve in chap. 7, to show, that the Church and kingdom of Christ is raised upon the doctrine of the twelve Apostles: therefore is every part of the number at the first raised above twelve, declaring that nothing cometh into his Church to be of account with God, till it come above twelve, that is, till it be laid upon the true foundation. The beasts number beginneth before it come at twelve, of which number it cannot be raised; that kingdom hath not the doctrine of the twelve Apostles to begin it with, or to raise it upon; but indeed the inventions of men and human traditions. Yet here note, that twelve may be found in this number, but neither the number in the foundation which is but six, nor in the raising up of the number by ten, but only in the number multiplied; as ten times six, and ten times sixty, so is twelve to be often found, but this is secret and hidden; to show, that albeit that state be neither built nor raised upon the twelve Apostles doctrine, yet is it hidden for the elect sake within that state for their edification; or else it may be found in the number by addition, as 6 and 6 do make 12; where 12 is outward so and apparent, and yet but so once neither, to be found in the whole number, and that by breaking of the order through addition, when otherwise there is only numeration and multiplication. Teaching hereby this, that as in three 666 is outwardly but 12 once, and that by addition too; so that state, though it have within it often the number of twelve, that is, the doctrine of the Apostles hidden for the elect sake; yet outwardly it hath it but once, that is, that doctrine is the lest part of the building of that state, and also not to be found, but upon the disordering of the same, setting it out of the proper frame of it own number and count. Secondly this number differeth from God's number in the figure, for 144000 maketh by twelves a square number of equal sides, such is the figure of the new jerusalem, chap. 21. 16, to show the stable and unmovable state of the Church of Christ, holding in the building, and also in the figure and whole frame thereof, the Apostles doctrine; the number of ten is Gods number for the maintenance of his Church, but only the number of 12 to found it, proportion the parts, and to rear it up. Now the beasts number cannot be made in full proportion square, it is but a tottering state, a kingdom that shall be shaken, and perish for ever. It is a state that howsoever it hath a number, yet can it not endure the reed of God's word to measure it by, as the Lords building will, chap. 11. 1. and 21. 15; for they well know, that it hath not the Apostles doctrine written in holy Scriptures for the foundation thereof. I hirdly, the beasts number differs in this, that God's number beginneth the first figure of valuation in the fourth place, the square number, chap. 21. 16, and not at mere unities, nor at ten, or hundreds; but at thousands, and multiplieth into thousands, showing, that God's Church beginneth in a solid communion and fellowship of many not to be diminished; and so increaseth with the increasing of God into thousands of ten, and thousands of hundreds, though not into ten thousand times ten thousand, and thousands of thousands (the Angel's number, chap. 5. 11.) here in this life; for that is the perfection of their number with the Angels in the life to come. The Beasts number beginneth at mere unities, and ascendeth to ten and hundreds; but never attaineth to the fourth place, the square number, nor to the number of a thousand, in this number here of 666, which is the figurative number of that state, (though otherwise the world follow after the Beast), to show, that the unity of that Church ariseth not from the communion of many primarily, but by simple unities or one's, that is, by the uprising of the Pope's one after another; not in the fourth place of thousands, a solid increase, but by little and little to the certain height, after which it shall also by little and little be diminished, till it come down again unto nothing. This is the wisdom given to count the beasts number, which whosoever can rightly count, will not at all make any account of that Antichristian state, and Dragon-like dominion.  
But here it may be asked, what reason there is of this, to set out this state by a mere number applied to nothing that is numbered? This is not without reason, to all that have the wisdom of God. It is set out first by a number, because one day God will number it, for he hath written Mene over it, as he did over Balshazzars' kingdom, and now hath begun to finish it, chap. 10. 7, and will finish it, chap. 18; and it is (secondly) set out by a number without naming any thing that is numbered, to show, that as such a number is to no use, but to reckon, to see an order, to see a form and a fashion of a number, but without substance; so this Romish state is unuseful to Christianity, and standeth only in a fair show of order, in mere forms and fashions, without substance of piety. And indeed who seethe not, how that Antichristian Hierarchy standeth more in form and fashion; in number of days, in number of prayers, in number of orders, in number of years, for their antiquity; in number of Counsels, Fathers and others, for their consent; in number of countries and kingdoms, people, nations and tongues subjecting themselves thereto, for their universality; then in any solid substance of true religion, holy & sincere worship, and faithful teaching of the Apostles doctrine? But here again may some demand, why this number of 666 must be the Beasts number rather than any other? Ans. The reasons may be these: I. For that the Pope himself approveth of this number as perfect, as before is showed. II. For that it excellently setteth out that state fully (as we see), yea so, as this number may be found in such names and terms, as do rightly every way set him out in divers languages; for the country, in Hebrew, Romagnosh (Romanus) 666, in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Latinus) 666: for his supremacy and glory as the Sun above other stars, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 666; for the name of his Popedom, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 666; for the title, that is, to be Christ's Vicar, which he claimeth generalis Dei Vicarius in terris, 666, in English, By virtue of Peter's seat God's general Vicar on the earth, 666; for his being substituted in the room of the Emperors, chap. 13. 3. in our tongue, according also to the truth of the text, The Pope by superiority is the devils Lieutenant, which is 666: yea one of their own men Benedictus à Benedictis, in his book De Antich. contra Whitacerum, giveth this to the Pope, Paulo quinto vice Deo, which in numeral letters is 666: so as his own chosen and approved number sets him out most lively in his colours. III. To give us judgement to discern them, and to know what kind of Christians they be, even Christians by halves; the true Church ariseth on 12, this false Church only on 6 throughout; some word of God, some word of their own; some one Sacrament of God, some of their own; some part of Christ's discipline, the rest their own; in some sort allowing the Scriptures, in some sort not; so in their prayers and ordinances partly of God, partly of men; their nighest accord to the truth, wherein they hold any truth, is but as 6 to 12, half way, further they come not: for their whole number standeth all of six, 666; which number the servants of Christ by wise counting get victory over, but others embrace, approving of that state for outward beauty, order, accord, show of piety, and I know not what, and so are friends to that beast; and stepping on a little further will receive his name, and also take his mark upon them, as our late Apostates do to their damnation, unless they repent. Fourthly and lastly, for that here is in a sort an allusion to Nebuchadnezzars Image, Dan. 3. 1, which was six cubits in breadth, and three score in height, which he would have to be worshipped. This state is a framed Idol of that proud Nebuchad. of mystical Babylon, which the Princes and people on the earth fall down and do reverence unto; but Shedrach, Meshach and Abednego will rather be burnt in the fire, for they have wisdom to count the number of the beast.   

Notes upon Chap. 14.  
Vers. 1. Here the true Lamb jesus Christ is set against the sergeant Lamb, chap. 13. 12. that the Lamb here is the Son of God, is clear from these words his Father. A lamb so called by allusion to the Lamb, his type in the Law; also for that he patiently endured hitherto the Dragon's substitute the Beast, and false Prophet's wickedness and rage. Stand, as now one ready prepared against his enemies. Or understanding this of the time of the Church's hidden estate, it noteth, that Christ stood up, and by him and with him his people, when all the rest of the world fell down and worshipped the Beast. On mount Zion: An allusion to the place where the Temple was built, here meant, the Church of God, Heb. 12. 22. 23. 24, even the same which was called before, the Temple, cap. 11. 1. and the Woman in the wilderness, chap. 12. 6. 14. and 144000 the same in chap. 7. the number of twelve times twelve. Of which before in the seventh chapter, and in the former chapter. His father's name, called also the name of his God, chap. 3. 12. This no doubt was the mark they were sealed with in chap. 7: his father's name is to be their God, and to have this written in their foreheads, (an allusion to Exod. 28. 38.) is either to make a constant outward profession of their faith in God through Christ, as that full notice might be taken thereof: or it is their spiritual sonship and adoption, which they had as certain, as a thing written, and as evident testimony thereof, as a mark in the foreheads, for children bear the father's name: and this exposition seemeth the better, for the name written in their foreheads is rather the act of another on them, as is showed by the sealing, chap. 7, than any act of their own, as the former exposition implieth. In this verse, is the Lamb with his number also, and name and mark or seal, chap. 7. opposed to the Beasts number, name and mark.  
Vers. 2. From heaven: That is, the true Church of God, the same in chap. 4. as appeareth here by the mentioning of the four Beasts, and four and twenty Elders, which are said to be in heaven, that is, the true Church here upon earth, chap. 4. 3. A voice: This is the sound of God's word, for the voice from the true Church is no other but God's voice, for the true Church soundeth out only God's word, as Christ commanded, Matth. 28. 18, and as the history in the Acts doth show, and S. Paul in his Epistles: now how cometh this voice and word of God from the Church, but by the Ministers of Christ? Therefore here is the sound of God's word preached by the messengers of Christ going out into the earth, set out in a threefold degree thereof in the hearts of the hearers. The first is as the sound of many waters, which is a mighty great voice, but being a confused voice teacheth nothing distinctly to the minds of the hearers; it only worketh a wonder and admiration at the present, as Christ's preaching did in many, Mar. 1. 22. 27. Matth. 7. 28. Luk. 4. 32. joh. 7. 46; but for want of distinct apprehension, it is only as a noise of many waters to them, they do learn nothing, yea the ears of such become deaf many times with hearing at the length. Some expound these words (many waters) for the sundry sorts of people, as in chap. 17. 15, but they consider not the plain difference: Here it is said, the woman sitt●th upon many waters, vers. 1, without any word of similitude, which here is with a word of similitude, as the voice of many waters; and therefore waters must be here taken properly as the word thunder after, else it were not a plainly expressed similitude to illustrate the voice by. Let the speech of a plain similitude, and without such a similitude, be well observed in this book of the Reader. The second degree is, as the voice of a great thunder, which is strong and loud in the hearts of men, like the terror of God's voice in giving of his Law; which in the consciences of unregenerate men is so fearful, as it maketh them to tremble as Felix, (Act. 24.) and to fly from the word, as not being able to hear the same. The third and last is, the voice of harpers harping with their haps, an allusion to the sweet melody in the Temple at jerusalem. This is the effect of the word in the godly, which maketh them to take as it were haps, instruments of praises, to become Harpers, spiritual musicans filled with sweet peace and joy of the holy Ghost, by the word of the Gospel; in which the Saint's accord, and with full concord of heartstrings, as harpstrings, from the comfortable promises of God, do praise him melodiously.  
Vers. 3. And they sung as it were a new song: These words do show, that the former verse is not to be understood of the voice of the Church hidden in the Temple, and fled into the wilderness; for the state thereof afforded not this new song, neither in that state is the Church called Heaven, but when it cometh forth to be, in some sort at lest, visible; so is heaven taken, chap. 12. 7. It is therefore to be understood of the Church breaking out, when the two Prophets before slain did ascend up, cap. 11. 12. Than sang this Church this new song; for in David's Psalms a new song, is of new occasions offered, and new matter of rejoicing. Before the throne, etc. See for this the Elders and beasts, in the fourth chapter. And no man could learn that song but the 144000. that is, none but the chosen number sealed of God, and were his people, cap. 7. Which were redeemed from the earth: that is, from the false Church, and earthly state of Antichrist.  
Vers. 4. Defiled with women: This speech cannot be meant of marriage, as Papists would have it; for marriage is honourable among all, and the bed undefiled, Heb. 13. 4. and no where by God's word called a defilement. If it were so, how could it be a Sacrament, as our enemies would have it? The words may be an allusion to the Israelites, whereof many were enticed by the Midianitish women to Idolatry, Numb. 25. but many were kept from them, and from that sin against God: so this 144000; that is, all the faithful and elect of Christ, when the Locusts with women's hair, (ca 9 8.) those effeminate instruments and spiritual adulteresses for Antichrist, enticed the world to worship the beast, and his Image, these were not defiled by them. These women than are these Locusts of Antichrist, and to be defiled with them, is to be corrupted by their doctrine, and idolatrous service, that which is plagued by the Turks army, chap. 9 20. for the text saith, these were not defiled with women: as speaking of that now which they had escaped, and were before in danger of; neither is it noted of one, or some of them, but that they all had escaped the pollution of these women of the earthly Church, from which they were redeemed, when the four Angels stood upon the four corners thereof, holding the winds from blowing thereupon, chap. 7. 1. These be women of that earthly state, from which was withheld the inspiration of God's spirit, and to which the star fell, chap. 9 1. The king of these womanish Locusts, with whom these 144000. have not been defiled, in the words (cap. 7.) is to be understood a spiritual preservation; and so here ver. 3. a spiritual redemption from the earth; for otherwise the 144000. were living upon the earth, but in a spiritual safety in the Temple, chap. 11. 1. in the wilderness, chap. 12. and on mount Zion here with Christ, vers. 1. Therefore also here must be understood a preservation from spiritual defilement. For if women be here taken in the proper sense, then must they be either honest women, or dishonest; but to say that they were not defiled with honest women, is to imply an absurdety and falsehood, that by honest women they might be defiled; and that either they enticed honest women to uncleanness, or honest women them, which cannot be, if these be holy, and the women honest. To say they were not defiled by dishonest women, is too mean a praise for these holy Saints with Christ on mount Zion; for here must be understood a singular praise of them in this particular, but it were no rare praise in this, so understood; for that many Heathen, and mere civil men among Christians, who never ascended upon mount Zion, neither were sealed for Gods elect by the spirit of adoption, may have this praise, that they were never defiled with dishonest women, whores and harlots. Lastly, note that this is the praise of the whole 144000. even all the people of God, women as well as men; unless we will say, that God's number consisteth only of men, and these also of the Clergy only, as they must needs be, if the Papists foolish conceit were true; and so all the laity excluded out of Christ's flock, which to think is most false, and a merciless conceit, to be abhorred. For they are virgins: Pure worshippers of God, and not having committed Idolatry, or declined to crooked paths, to be corrupted in mind by Antichrist or his instruments, but have stuck unto Christ in the simplicity of the Gospel of truth, in the general Apostasy. In this case the Church is a chaste virgin to Christ, 2.▪ Cor. 11. 2. and the whole company of the faithful are called virgins, Psal. 45. 14. These are they which follow the Lamb, etc. The world followeth after the beast, and worshippeth him, acknowledgeth none but him for their head and guide. These are redeemed from among men: before from the earth, now from among men. This expoundeth the former; earth, being men in an earthly state, from which Christ took out his, and from which he yet calleth them, chap. 18. 4. The first fruits, etc. An allusion to the words of the Law; Deut. 18. 4. the high Priests due, so are these his elect, the Lords portion.  
Vers. 5. No guile: So like Nathanael true Israelites, not like the equivocating Antichristian Locusts, Priests, jesuits, and our Church-papists, in whose mouths guile enough is found. Without fault: They being accepted in Christ, and walking as Zacharie and Elizabeth, in all the Lords ways blamelessly, Luk. 1. 6.  
Vers. 6. Here is the breaking out of the light of the truth set out, in three degrees, in three Angels; three several types of so many sorts in the Ministry at that time, contesting against the Roman beast. Another, in respect of that in cap. 8. 13. this being the next following, and not the same, though both fly in the midst of heaven, chap. 8. 13. that foretelling the evils to come upon the earth, and this the comforts now to the Church. Angel, the type of the first sort of Preachers, messengers of Christ called Angels, Mal. 4. chap. 1. 20. and 2. 1. One representeth all of the same sort. Fly, noting the readiness and earnestness of the teachers, and the speed they made in setting forth the truth, after God raised them up, for it went abroad very swiftly at the first breaking forth of the light. In the midst of heaven, see chap. 8. 13. Here also noting, that now it was not to be hindered by human power upon the earth; having the everlasting Gospel: This showeth that the Angel was Christ's Ministers, for they preach the Gospel, called everlasting, because it was said, cap. 11. 15. that Christ now was to reign and to subdue his enemies, and that by his word, which now shall for ever prevail more and more against that man of sin, consuming his kingdom, and increasing the power and kingdom of Christ. The Gospel (in the time of Antichristian darkness) did seem to be lost, but now again preached, should be no more eclipsed. The everlasting Gospel, not an everlasting Gospel, as showing it to be no new Gospel, but the same that was before, the enduring word for ever, 1. Pet. 1. 25. That devil on the earth, and to every nation▪ etc. Here beginneth that which was given john in charge, chap. 10. 11. not to perform the charge in his person, as here we may see, but as a type of the Ministers of the Gospel, receiving the charge which they here now put in execution. This so large a commission to preach, showeth the Gospel was to be again spread over the dominion of Antichrist, who had brought under him nations, etc. chap. 13. 7. and 17. 1. 15. and the people of God, by the only preaching of the Gospel to be recovered from under his power.  
Vers. 7. The Sermon which he preached, or the sum of that which was taught by these faithful men, raised up at the first to undermine the beasts kingdom; they only sought to bring the people to the true knowledge of God, and his worship, which was almost clean put out by Antichrist. The true knowledge of God then, while he wholly reigned, was blotted out of men's minds almost, and his true worship trodden utterly under foot. These two things are these first Ministers sent to repair in the first place, as the only means indeed to undermine Babylon, and to make it fall. The words are plain and easy, as the common truths in other Scriptures; only note this in them, that what here men are exhorted unto, that had been neglected, and the contrary done; no fear of God, but of men; no glory to God, but to the works and merits of men; no worship to him, but to stocks, stones, Angels, men departed, and so to devils, chap. 9 20.  
Vers. 8. Another Angel: A type of a second sort following upon the rest, by whose ministry (the sum whereof is here set down) it appeareth, that they saw the Pope's kingdom by the other Angel's ministry, sore shaken, and to begin to totter; therefore these plainly and certainly, by the doubling of the words, foretell the fall thereof. Babylon is here spoken of, as a known thing by these Preachers, and yet no mention before, but of the beast, chap. 11. 7. and 13. 1. 7. It seemeth, that by the truth taught by the other Angel, Rome was discovered to be no more the Church of Christ, but Babylon, which in chap. 17. 1. 2. etc. is fully described; the words here following, giving the reason of her fall, lead us thither, see that 17. chapped. vers. 2.  
Vers. 9 The third Angel: The third type of Christ's Ministers setting themselves against the Roman Beast, and his miserable subjects. Saying with a loud voice: The degrees in proceeding is worthy noting; and withal, the manner of handling the business. The first teach plain doctrine, and most necessary truths, undeniable of either side; and therefore do it with a loud voice. The second sort (after the truth taught) begin to speak directly and plainly against the state of the beast, calling it Babylon, and foretelling the destruction thereof; but here is no mention of any loud voice, they do their duty faithfully, but yet more warily, for awaking too much the bloody beast. This third (as the first sort) dare be stout with a loud voice, to denounce plagues against the subjects of Antichrist for following of him. The denunciation is most terrible, as the words sufficiently declare, in the 10. and 11. verses: but yet note, that eternal vengeance is so severely threatened only against them that worship the beast, and his Image, and receive his mark, omitting them that have his name, and the number of his name; not that they are not in danger, (ca 18. 4.) but for that these are not so embowelled (as I may say) in that state as the other be, which know the deepness of Satan, and are Antichrists darlings. The judgements threatened are after, and according to the sin of that state. They made others to drink, so shall they be made to drink; others have they burnt, so shall they be; others have found no mercy at their hands, no more shall they at God's hand.  
Vers. 12. There be here two sentences in this verse, which are uttered upon the consideration of the troubles and great persecutions, which (upon the forenamed Angel's ministry) the beast shall raise up against the Saints, set out in chap. 11. 7. and 17. 7. For these words here, and in the next verse, are to be referred to the troubles of those times. Here is the patience of the Saints (understood) to be tried: as if he had said, so furiously shall the beast rage, as it will try the faith and patience of all the true servants of Christ. Hear are they that keep the commandments of God, and the faith of jesus (understand) to be known, for by such fiery persecution the chaff and wheat shall be severed, the dross from the pure gold.  
Vers. 13. A consolation to such as shall be killed and overcome of the beast, as it is said, chap. 11. 7. and 13. 7. They shall be blessed. Henceforth, that is, as well in dying in this quarrel of Christ's against the beast, as formerly they were blessed in dying against the Dragon; this is the meaning of henceforth. And this sentence of comfort now was more necessary to be uttered then before; for men were put to death under the Dragon for professing Christ's name by the Heathen Tyrants, and therefore was there no doubt to be made of their happy and just suffering and blessedness after death: but now under the beast, though men die for the truth, yet should they be condemned generally as Heretics, by such as should bear the name of Christians; yea and would also be held the best Christians too, the only Apostolic, the only Catholic Christians, which might shake the faith of many, and make them forsake their place and standing.  
Vers. 14. At the sound of the seventh trumpet, chap. 11. 15. great joy was foretold to be in the Church, for that Christ took upon him then so to rule, and to subdue the beast and his subjects in that manner, as they should thereat be wroth, vers. 18. and therefore here in this verse, which is to be annexed to that there, is Christ set out triumphantly, through whose sovereign power, is brought to pass by his instruments that which the second Angel, vers. 8. proclaimed, to wit, the ruin of Babylon, of the destruction whereof, and the vengeance now ready to be executed, is a brief sum laid down from the beginning of this present verse, to the end of this chapter. A white cloud: the speech is from Esa. 19 1. In the chap. 20. and 11. verse of this Prophecy, is a white throne; white, noteth clearness and purity, cloud, eminency and majesty, as a throne, on which sat, as judge, or rather as a kingly Sovereign, one like the son of man, which is jesus Christ, chap. 1. 13. on his head a golden crown: this showeth, how he was now installed, and did take upon him to rule, as in chap. 11. 15. is foreshowed; for hitherto was he not set out with a crown, whilst he suffered others to rule and reign. And in his hand a sharp sickle. A sickle among the jews (to whose customs in this prophecy every where the spirit alludeth) was an instrument to cut down corn, Deut. 16. 9 and 23. 25. and the branches of the grapes, Esa. 18. 5. The Hebrew word there, is the same that is translated sickle here. It is here figuratively put for the means of ready and sharp vengeance, which Christ will use to cut off the wicked with, as the reapers do the corn, off from the earth with a sickle.  
Vers. 15. Christ being ready prepared to take vengeance, which he had (chap. 6. 11.) hitherto deferred, but now the time being come, here another Angel, besides the three former in vers. 6. 8. 9— cometh out of the Temple, of which in chap. 11. 1, those in the Temple were the true Saints and servants of Christ, as appeareth chap. 7. 15. and those also that were the hidden sealed number with the Lamb on Mount Zion in vers. 1 of this Chapter. Therefore this Angel is a type of the faithful ones, renewing the suit of the souls under the Altar, (chap. 16. 11.) that God would execute vengeance upon the earth. And is said to come out of the Temple, as being now by the ministery of the other Angels emboldened to come abroad, and openly to make prayers and earnest request unto Christ to proceed against that Antichristian state. Thrust in thy sickle: The words are from joel. 3. 13. Reaping, is here put for cutting off the wicked. The harvest of the earth is ripe: The harvest ripe, is the fit time of vengeance not to be deferred, jer. 51. 33. Of the earth: That is, of the false Church or Antichristian state; for of this here is spoken, as all that before from the beginning of the 13 chapped. hitherto, and the chapters following show. The Earth is the place where the beast ruleth, chap. 13. 8, out of which the sergeant Lamb cometh, in the same chap. 13. vers. 11: and they that devil on the earth now to be reaped, are the Antichristians, the worshippers of the beast and makers of his image, vers. 14. of that 13. chapter.  
Vers. 16. The request granted, and by the thing successively executed, a riddance was made of the false Church.  
Vers. 17. The words in this chapter from vers. 14 to the end, setting forth summarily the judgement executed upon the false Church, the Spirit doth it by a double similitude▪ the one, by reaping of the harvest; the other, by the gathering of the Vintage. In the former, Christ himself at the earnest supplication and prayers of the Church is made the Actor, showing (as I conceive) that there shall be two degrees of this vengeance; the one (like the reaping of the harvest) more easily done by men, yea the destruction shall come upon the beast and his state with so little violence and force on man's behalf, as all may behold the immediate hand of Christ himself, obtained by the prayers of his people. And indeed so hath it been hitherto in the downfall of the Popedom by the power of Christ, and almost no power of man at all, but done as easily as a sickle cuts down corn. And therefore we see the plagues and judgements upon the beast to be ascribed unto the Lord, chap. 16. 5. 7. and the enemies took it to be his very hand (ver. 9) in the first sorts of plagues. In the latter set out by the vintage. Another Angel, that is, a type of the instruments of Christ's coming from among the faithful out of the Temple in heaven, that is, from those of the hidden number constantly faithful now in the visible assembly, having also a sharp sickle, that is, being appointed in Christ's stead to avenge his quarrel, into whose hands he had put the sickle, that is, effectual means, to execute his wrath upon the Antichristian state; so as now he will work the destruction thereof by men in a more apparent and forcible manner, than afore had been done, that is, by sword, war, and blood, typed out by the figurative speeches here drawn from the Winepress, this is the second degree of his vengeance. The first of the harvest being set out in the five first vials, chap. 16. 1. 11. and this of war and bloodshed, set out in the sixth and seventh vial, chap. 16. 12. 17. and 17. 16. and chap. 18. & chap. 19 In all which what is meant by this winepress, and by this blood running out thereof, is fully explained.  
Vers. 18. The former Angel is a type of those instruments, which the Lord will prepare to this his business, which shall perform the same, as vers. 19— showeth; but yet must first some be moved by the Lord to encourage them thereunto. Another Angel, a type of faithful Pastors, who is said to come out from the Altar, for that they were stirred up in the cause of the Saints slain and lying under the Altar, (chap. 6. 9) to stir up others to avenge their quarrel; as also to show that they came with authority from Christ, who had obtained by his sacrifice upon the Altar peace with God for his elected ones, and that now their cause might be revenged. Which had power over fire: To have power over any thing what is it else, but to be able to restrain that thing, and to have it at command? Fire is put for vehement contention, judg. 9 20. Over this had this Angel great power, that is, God by his ministery wrought so, as peace was among Protestant Princes, and such as were to rise up against the beast; God was reconciled to them, and they among themselves. This Angel is the type of those faithful Pastors, who now therefore cried with a loud cry, that is, with all vehemency of spirit and boldly without fear; and exhorted the Angel with the sharp sickle, that is, those that they saw made fit instruments by Christ, to fall to the execution, which is the thrusting in of the sickle or hook. Vine is a Church: of the earth, the false Church: Clusters, the distinct orders, societies, and brotherhoods of the same: to gather them, is to take them away: grapes, the fruits of that Church; fully ripe, is (as it was said of the Amorites) their sins come to the height, and may now no longer be forborn and passed over.  
Vers. 19 The execution, according to the word of exhortation and prosperous success thereof; gathered the vine, not only the clusters and branches, but Babylon herself is destroyed, chap. 18. Cast into the great winepress of the wrath of God. The words taken from the jews custom, who had a winepress ready, when they had gathered the grapes to cast them into. These words show this Angel to be the type of the instrument of God's wrath against the Antichristians.  
Vers. 20. The similitude is followed; for when grapes are cast into the winepress, then are they trodden, judg. 9 27, and the juice of them runneth out of the same, Nehem. 13. 15. Esai. 63. 3. 4: The winepress is the place, where the Antichristians are trodden down: without the City, as did the jews tread their winepresses without jerusalem. This noteth the true Church to be without danger, when this slaughter shall be made of the enemies. And blood came out of the winepress even unto the horse-bridles: These words and the other following, are to express the greatness of the slaughter of an exceeding multitude of enemies, as chap. 16. 14, and 19 18 show: for I suppose here to be understood that battle, which should make such a slaughter of them, as that Christ is said to wear a garment, after the overthrow of these enemies, dipped in blood, chap. 19 13. By a thousand and six hundred furlongs, Thus far the blood must run: as the vine, the winepress, and manner of treading out the grapes, is an allusion to the custom of the jews, and the City to jerusalem; so these words are an allusion to the length of the land of Canaan, which, as some writ, is 1600 furlongs; which was, as it were spread over with blood, being made the Lords winepress of his wrath once by the hand of the enemy, whether we understand the destruction of that nation by the Chaldeans, or after by the Romans.   

Notes upon Chap. 15.  
Vers. 1. Another sign, besides that mentioned in chap. 12. 1. Sign, so this representation of future things to john is called. In heaven, so chap. 12. 1. Great and marvelous, in respect of the effects thereof, so great and wonderful a change brought to pass thereby, in vers. 3. The whole Church acknowledgeth this to be such a work of God, great and marvelous. Seven Angels: So are the instruments appointed by God to execute his will called before, chap. 8. 7. 8. 10. 12. and 9 1. 14. and 11. 15. Having the seven last plagues: Of whom they had these, and what they were, is expounded vers. 7, called here the last, for that by them shall be filled up the wrath of God, and so the thing done, (as is said, cap. 16. 17.) which God hath decreed, upon the Antichristian state, as before he swore for the fulfilling of the mystery of God, (chap. 10. 7.) when the seventh trumpet should blow, of which these seven plagues are the distinct parts.  
Vers. 2. These words show, in what state the Church was now at this present come unto, before the pouring out of those vials, upon the preaching of the three Angels, in chap. 14. 6. 8. 9 The word had wrought effectually, so as many had gotten the victory over Antichrist and his power, and prevailed, and were now standing on the sea of glass. For this, see chap. 4. 6. But this is at this time mingled with fire, even the fire, which Christ desirerh to be kindled, Luk. 12. 49. for now it inflameth with heat and fervency all godly professors, which at this time were grown to be many, having shaken off the yoke of Antichrist, now standing as upon safe shore, on the sea of glass, as the Israelites on the sea shore when they escaped from the Egyptians; to which here is the allusion, Exod. 14. 30. 31. Having the harps of God: That is, most excellent harps, or rather which are of God's gift. Harps or musical instruments for praises; so then figuratively it is this; they had gifts and graces from God to set out his praises, which they with conjoint affections and well tuned hearts performed, as the two next verses show.  
Vers. 5. After this showing of the Church's state, he beginneth to go on with that which was begun in vers. 1: but withal calleth us back to remember where he left off, to prosecute the matter and parts of the seventh trumpet, chap. 11. 19 For by considering what is there said, and here repeated again after so long an interruption, all may see, that here is a falling-in unto the same matter there left to be spoken of, till this place. By which will appear most plainly, how the seventh seal hath the seven trumpets, and the seventh trumpet these seven vials. The Temple of the tabernacle of the testimony: Words of allusion usual and common to the time of the Law. The Temple, the inmost place of the tabernacle, as hath been showed, chap. 11. 19, where (as there is declared) was the Ark, 1. King. 8. 6, and in it the two tables of stone, which are the testimony; because of the Law written in them, which testified the will of God: so the two tables are called the testimony, Exod. 25. 21: and because they were put in the Ark, it is called the Ark of the testimony, vers. 22, and for that the Ark was in the inmost part of the tabernacle, that part is called the tabernacle of witness, Numb. 17. 7. After the two Prophets were ascended up, chap. 11. 12, and that now the Church became visible, the Temple, that is, the hidden things of God formerly unknown, became now to be manifest by those Angels, (cap. 14. 6. 8. 9) who taught what this true testimony of God was unto the people. In heaven, that is, in the true visible Church of Christ.  
Vers. 6. The seven Angels (mentioned before in vers. 1.) came out of the Temple; the Temple, that is, that part of it where the Ark was, the place where God gave answer to Moses and Aaron of all things he would have done, Exod. 25. 22. Levit. 7. 89. Numb. 17. 4. This showeth, that these had their authority and command from God to come forth, and were of his chosen once raised up to execute vengeance upon the Pope, upon the Papists, and upon their Romish state, as chap. 16. vers. 1. showeth plainly. Having the seven plagues: How they had them, the next verse telleth us. Clothed in pure and white linen, and having their breasts girded with a golden girdle, as Christ was, chap. 1. 13. An allusion to the Priest's habit ministering in the Tabernacle, Exodus 28. 40. 42. Levit. 16. 2. This is to show, what manner of persons they were, and how qualified, whom God thus appointed to execute his william. They were of those that were of the true society and temple of the holy Ghost, Priests by Christ, having pure and white linen, the righteousness of the Saints, (chap. 19 8.) ready prepared to do their office: girding noteth care and diligence bend to perform what is imposed, and they resolved to do without impediment, Exod. 12. 11. 1. King. 18. 46. Luk. 12. 35. A girdle of gold, (which was also about Christ) is righteousness and faithfulness, Esai. 11. 5. By the way then (for this one time) here note, that they which are lewd and vicious, though never so wise, politic, rich, and valiant, shall not be God's instruments to plague Antichrist and his kingdom. This their Priestly apparel showeth also how that these Angels come forth in the Church's cause, and for her sake, without any other by and sinister respect.  
Vers. 7. Here is showed, by whom they were furnished with these seven last plagues, that is, the seven vials, and of whom they did receive them: And one of the four beasts: What the beasts be, is showed (chap. 4. 6.) even Ecclesiastical persons, which of the four it is, is not here noted, as being a conjoint act of them all, the deed of one, as well as of another. Gave unto the seven Angels, seven golden vials. The instruments containing the plagues are here compared to cups, or bowls, holy vessels of the Tabernacle made of pure gold, Exod. 25. 29. and 37. 16. jer. 52. 19 A vial is a cup with a big belly, and a narrow mouth, so as that which it containeth, is poured out by leisure, and not all (as it were) at once, as out of cups with wide mouths. That which is in them is God's wrath, of which they are full; for as the grapes were full ripe, (chap. 14. 18.) so here be the cups full of wrath. Which is said to be in vials; first, for that God's judgements are prepared, unseen to the Antichristian state, and not discerned till they fall upon them: also, because these plagues are executed by the servants of Christ upon the enemies with no difficulty, even as easily as liquor is poured out of a vessel, and that without noise, tumultuous stirs, and hurliburlies on their part. Of gold they be, for that God's wrath is just, pure, and uncorrupt. And given of one of the beasts: To show, that these Angels, that is, men, appointed by God, were furnished hereunto from the Ministers of Christ, by doctrine and instruction, for other vials have they none to give. God himself calleth out these Angels; that is, qualifieth them with gifts, power, and place to execute his william. The Ministers of God they teach the truth of religion, the doctrine and discipline of Christ, the unsufferable state of Antichrist, his Idolatry, false worship, heretical doctrine, tyrannical government, his proud usurped power over Kings, his treacheries and treasons to uphold the same; and so do urge these Angels by the word of exhortation, the commandment of God, the safety of his Church, and welfare to themselves and all God's people, to set themselves for the Lord, and against that Antichristian state: which ministry the Lord blessing, and putting thereby into the hearts of these Angels to do such things, as may annoyed, and at length ruinated that state, they hereby may be said to give these vials of God's wrath into their hands. This is my guess of this, how true this interpretation is, I leave it to be judged; the ground of my conjecture is, that these words cannot be taken literally: Ministers have not any material cups full of God's wrath, and the effects of pouring out the vials, show, that the plagues are not any way to be understood after the letter; for we read not of any such thing done in any story in the Christian world. When men give any thing, we know it is that which they have, and terms of such things must be interpreted according to the nature, condition, and place of the giver, as it may be most likely to that which such a one can give.  
Vers. 8. And the Temple was filled with smoke: An allusion to Exod. 40. 34. 35. 1. King. 8. 10. 
Numb. 9 15.  showing, the Lords approbation and sanctifying of the Tabernacle finished; so here now at this time the Lord having erected up again a visible assembly, a temple of true Christians, from among the Antichristians, he showeth his glory and power, approving and sanctifying it with his presence, both for comfort to his people, as also for terror, as then under the law, to the wicked and rebellious, Numb. 16. 19 42. No man was able, etc. This is the following of the allusion in Exodus before mentioned, and is only to show, what a hindrance to the encrcase of true Christians the Romish Antichristian state is, which therefore the Lord will see destroyed, and then shall every cloud of darkness be removed, and the most holy things of God be revealed, yea the gate jerusalem shall then stand open for all to enter in, cap. 21. 25.   

Notes upon Chap. 16.  
Vers. 1. Hear john showeth, how the Angels prepared, were now commanded to execute their charge. A great voice out of the Temple: Either the Lords voice, as chap. 9 13. or the important urging of the faithful, who being now inflamed with the zeal of God, desired the destruction of that Antichristian kingdom; for in, and from the Temple, neither is, nor cometh any voice, but the Lords voice, and the voice of his faithful servants. Saying to the seven Angels: those before in chap. 15. 1. 6. The vials of the wrath of God: of which in chap. 15. 7. they are also called the plagues of God, chap. 15. 1. being the tokens and effects of God's wrath: herein is an allusion from the plagues in Egypt, as in the former chap. vers. 3. was an allusion of the Church's deliverance from Egypt. Upon the earth: that is, upon the false Church, the Antichristian kingdom, as the words following tell us. For the plagues fall upon the marked ones, vers. 2. and upon the beasts throne, vers. 10. also the Dragon, beast, and false prophet take it grievously, vers. 13. 14. and seek to revenge their wrongs by war. The word Earth, here comprehendeth the whole state of Antichrist, and containeth under the same, all those particulars following, because all the seven Angels are commanded to pour out their vials upon the earth, and yet only the first poureth his vial upon the earth, the other upon the other things; which must therefore needs belong unto this earthly kingdom of Antichrist, as the particulars of that state. The plagues of these vials by degrees do answer the trumpets, that look how Antichrist by his rising, was a plague to the Christian world; so in like manner these plagues light upon him, from the lowest to the highest, as in the following verses shall be showed.  
Vers. 2. All commanded to pour out their vials, but yet do execute the same by degrees. For the first went and poured his vial upon the earth. By this first Angel is meant all instruments raised up of God to execute this plague, and so understand by the 2. 3. 4. 5. 6. 7. Angel, not one only instrument, but all and every one used and employed to bring that plague upon the Antichristian state, in the several particulars, in order here set down. Earth was before taken generally for Antichrists earthly state; here earth is put for one part and degree thereof, and answereth to the commodities of that state, by which it rose and was upheld, and now begun to decay. For after the Gospel became to be published, and the wickedness of that state discovered, the earthly profits and the wealth thereof began to be lessened; this is the vial poured out upon the earth; this is the evil which befell their wealth, riches, and earthly possessions, even gotten from Princes and people, only to wax proud, to lord it, and to tyrannize over them, and to live after their own lusts, in all pleasurable fullness of earthly things. And there fell a noisome and grievous sore: The effect of this evil: It is an allusion to one of the plagues upon the Egyptians, Exod. 9 10. here a noisome and grievous sore in the mind of the men, which had the mark of the beast. It vexed these marked men, and them that worship the Image, at the very heart, as a sore plague, and as a painful boil upon them, to see this mischief to befall them; their conscience also accusing them for their devouring and unsatiable avarice. The words cannot be taken after the letter; for who ever heard yet of any taking a cup, having such liquor in it, as the same poured out on the very earth, should fill men's bodies with grievous sores? And when hath any man read and seen the prime servants of Antichrist to be full of scabs & sores? Neither have the 4. beasts ca 4. 7. any such cups, with any such liquor, to give to any, as they do these vials, ca 15. 7. Such instruments we read not of, nor of such marked members of the Roman Clergy, and prime persons of that state to be so, all of them plagued with botches. To avoid therefore absurdities & falsehood, the text enforceth a taking of the words figuratively, and to understand hereby a spiritual sore of the mind, for their earthly losses. And as this is spiritual, so understand the rest, which the very text will make us of necessity to grant.  
Ver. 3. The 2. Angel: that is, the 2. sort of instruments raised up of God, having their vial from one of the beasts, ca 16. 3. They pour it upon the sea: This 2. degree of the Pope's downfall, answereth to the 2. degree of his rising, in ca 8. 8. where the word sea, & turning into blood, are expounded. An allusion to Exo. 7. 20. 21. Here from the instruments of the true Church, a mischief befalleth their common worship and service; it is made to be abhorred, and as loathsome as the blood of a dead man, and becometh mortal and deadly. The words cannot be understood of the sea properly, that it became blood, and that every fish died in it; as the jesuite Ribera will have. This literal exposition is full of absurdities; for here the overthrow of the Antichristian state is foretold, and that by the true Christians: now what great harm had that state particularly received by this vial more, than all the world beside, if it were after the letter? And how can this be a revenge from God for his Church's sake, (which is in all these plagues intended) if it be taken literally? How should not this also be a mischief to the Church? Here must be a plague upon the Roman and Antichristian kingdom, effected by such as the Lord raiseth, coming out of the Temple, and it must be an answerable revenge for the evil, which the Antichrist in his rising brought upon the Christian world, noted in cap. 8. 8. Now what evil hath the sea (taken literally) done to God's people, by the Pope's means, in his creeping up? & what revenge is it in the Churches behalf to plague the sea? It is a most absurd apprehension to take it literally, & most false. For never such a thing ever was: who ever heard that the sea hath been as the blood of a dead man, & that all the fishes died therein? Or who can imagine ever any such thing here foretold to come to pass hereafter? Neither can it be understood of battles fought by sea. This is a sea, which must become as the blood of a dead man, thick, black, and loathsome; and here is no speaking of men dead upon the sea, but of every living thing in the sea; that is, even every soul maintained by the sea to live, as the fishes naturally be in the waters of the sea. To take up the true sense and meaning of this plague, three things are to be well weighed. I. What is meant here by the sea? II. How by any of the true Church of Christ, (such as come out of the Temple) it can be made like the blood of a dead man? III. How every living thing hereupon dieth in that Sea? My conjecture is this, that as earth sets out the wealth, riches, revenues, and possessions of that state, upon which the first vial was poured; so by Sea, (another thing of that state, and the next unto the earth to be considered of) is meant the Pope's ecclesiastical laws, church-service, and common worship; a sea of evils, of a salt and brinish taste to all God's people, in which none can live, which have drunk sound of the sweet and lively waters of life. A sea, more for trade and traffic to these ecclesiastical merchants, then to be drunk of any, to quench the thirst of the soul▪ It became as the blood of a dead man: by such as are of the Temple receiving true doctrine and instruction from the faithful messengers of Christ, when they that come out of the Temple, being potent persons, do justly (by wholesome laws) condemn the same for Antichristian, Idolatrous and Heretical; and when such living souls, that is, such Ecclesiastical persons, and others, as do stand for the same, (seducing Christian subjects from their true allegiance), be by their laws made worthy of death, and by due execution thereof are made to die in this their sea; else how are they made to drink blood, vers. 6? And this they do in the righteous and just judgement of God, vers. 5. 7. for the blood of the Saints which they shed: by which words we may se●, what by living souls in this third verse is meant; such living souls, as could shed the blood of the Saints; these be the fishes 〈◊〉 should have seen, and himself among them; but they will not see themselves by any means in this prophecy.  
Vers. 4. The third Angel: that is, the third sort of instruments raised up of God, for his Church against the Roman state: Poured ●ut his vial: that is, did execute that vengeance by the power given them of God: Upon the rivers and fountains of waters: This is the third degree of Rome's ruin, and Antichrists destruction, answering to the plague of his rising, in chap. 8. 10. 11. and it is an allusion to Exod. 7. 20. Rivers and fountains come from the sea, and return thither again, so the Antichristian, idolatrous, heretical traitors, and rebellious doctrines do flow from that sea, and are put in practice to return to the upholding of that sea again; which justly being condemned by true Christian Princes, (these Angels pouring out the vials) and such likewise as do bring them, and the receivers also of them being judged to be worthy of death, they so become blood to them.  
Vers. 5. And I heard the Angel of the waters say: That is, the Angel before mentioned; for the word the Angel, and not an Angel, showeth it a known Angel before; now before was no other Angel of waters, but only this, that had the vial to pour it on the rivers and fountains; who in the execution of the judgement, and the effect thereof approveth of God's righteous judgement, as did jehu, the avenger of God's quarrel upon ●● 〈◊〉 house, at the destruction of 〈◊〉, 〈◊〉 9 36.  
Vers. 6. For they have shea●, etc. This showeth still plainly, that these plagues concern the Antichristian christian state of Rome; for the beast & his Image is mentioned in the second vers. and here his murdering of the Saints, before showed in chap. 13. 7. and 11. 7. and 17. 6. and 18. 24. And again in this chapter is spoken of his seat, vers. 10. and of Antichrist that false prophet, vers. 13. The degrees show the downfall of the Pope and his kingdom, by step and step, and that agreeable to his rising up; which, according to the former expositions in these three, may appear to every one to be fulfilled; and unto us particularly in this nation, who before all other have given them blood to drink, by wholesome laws enacted against their traitorous Priests and jesuits, and the receivers of them.  
Vers. 7. The consent of another, affirming the Lord herein to be just and true in his judgements poured out of the vials of these Angels, upon the Antichristian state, in the forenamed degrees thereof, but especially in giving them blood for blood.  
Vers. 8. The 4. Angel: That is, the 4. sort of God's instruments types out in this one, poured out his vial we have heard, in chap. 15. 7. was full of God's wrath, which is poured here upon the Sun. This is the 4. degree of the destruction of Antichrist, answering to the like degree in rising, set down in cap. 8. 12. This Sun is a part of the Antichristian Kingdom, as the rest before were. This point must be well marked, that here the Antichristian state is overthrown by degrees, in the parts thereof beginning with the earth of it, then with the sea of it, next with the Rivers and fountains of it, and now with the Sun of it, that is, with that part or portion of it, which is as the sun in that state. This cannot be the sun properly, as some would have it; for what man can smite the sun, or pour a vial upon it? And again, how can the Church (if any one thereof could do it) make the sun in the firmament hurtful to the Papists, and not also to themselves? It cannot be the light of the Gospel, and holy Scriptures, as other conceive it; for they are no part of the Antichristian Kingdom, as this sun is. And it is too gross to say, that the vial, that is, the plague of God is poured by the friends of the Gospel, upon the light of the Gospel, or upon the holy Scriptures, therewith to plague the enemies of the Gospel, as this vial poured upon this sun must. Here the true Church of God, in the instruments thereof appointed by God, is to pour out a vial, (not throw up a vial, as it should have been said, if it were the sun properly) upon the sun of that state; such a sun, as the appointed instruments for the Church may reach unto, and in some sort be over, to pour the vial upon it. Now in that state, what is so like the sun for glory and for brightness, to 'cause that false Church so to shine, (as the sun in the firmament lighteneth the world) but only the Pope's supremacy? which in that earthly orb supplieth the office of the sun, to that state, as the glorious light of heaven doth to this earth we tread upon. The pouring of the vial received from one of the beasts, (chap. 15. 7.) upon this sun, what can it be else, but Princes receiving this doctrine of truth, that that supremacy is an Antichristian usurpation, and so thereupon begin to enact laws upon extreme peril against it; and also to set up the lawful supremacy of Kings, God's vicegerents in their own dominions, to make men to swear thereunto; and in detestation of that Antichristian pride of the Pope (lifting up himself above all that is called God) to proclaim him openly to be herein that Antichrist? By which this Angel, that is, these Princes and Potentates have scorched the Pope and his men with fire; that is, made them burn with the rage of impatiency so, as they blaspheme even God himself, as the next words in the verse following do show.  
Vers. 9 And they were scorched with great heat: That is, they were enraged in their hearts with rancour and malice, as with a burning fire. And blasphemed the name of God: even as the beast doth, ca 13. 6. For that state of Rome now under Antichrist and his subjects, are blasphemers of God. And do not we here in England found this true in their writings and speeches? They spare not the works of God, his immediate hand for us, (in destroying their Spanish Armado, in discovering their Gunpowder plot, and overthrowing them in all their treacherous, treasonable, and rebellious attempts) saying, that it is by the help of the devil; a hellish blasphemy! they spare not to blaspheme his holy word, his worship, doctrine, and sacraments with us; so inflamed with fury are they, when their Pope is challenged for that Antichrist, in his proud and tyrannical supremacy. Behold their heart scorched with heat, in their fiery malice against our Sovereign, for his most rare and admirable Apology; sent out to the Emperors, Kings, Princes, and States of all Christendom, touching this particular point. Thus far I suppose the Lord hath executed his wrath in all these four degrees, upon the present Antichristian Romish state; the events seem fully to prove the same.  
Vers. 10. The fifth Angel: That is, the fifth sort of chosen instruments typed out by this, poured out his vial upon the seat of the beast. This is the fifth degree of his ruin, answering the fifth trumpet, and to the Pope's earthly uprising, in his falling from heaven, and becoming the king of the Locusts; for there is he called a king, chap. 9 11. and here is attributed to him a kingdom; and as there was darkness, so here; and as the Locusts did torment men, so here now are they again tormented. His seat is Rome, chapt. 13. 2. upon this must wrath come by the Angels out of the Temple, and then that Popedom shall be full of darkness, that is, full of misery; whereupon shall follow their desperate sorrow, expressed in these terms, they shall gnaw their tongues for pain; and yet continued obstinate, blaspheming without repentance, vers. 11. This vial is not yet poured forth, but is next in order, and not long to; let Rome see to it, and God's people come out of her.  
Vers. 12. And the sixth Angel poured out his vial upon the great river Euphrates: This answereth to the sixth trumpet, chap. 9 14, where out of the river came four Angels to plague the world; this is now here to be dried up for a plague to Antichrist, and is an allusion to the drying up of the river, before the winning and destruction of Babylon, of which jeremy speaketh, chap. 51. 32. From this verse to the end of the chapter, it is of things to come; and prophecies are best known when they are fulfilled. I will therefore entreat the Reader, if he be desirous to know what men conjecture here, to look upon the labours of others, especially those that have written the very latest, who declare their mind to the full, and perhaps truly too; the event which we must expect will show it in time; I for my part will only set down, according as in the text is delivered, what we are to observe and look for to come to pass. By Euphrates, an allusion to the river of Babylon, is meant lets withholding to come at that mystical Babylon, mentioned in vers. 19, upon which, the vial, that is, a judgement, is poured; which is here called the drying up of the waters thereof, that is, the removing of the impediment, and so making a way for the Kings of the East.  
Vers. 13. The bestirring of the instruments of the Romish Church foretell us, that the drying of Euphrates, and the prepared way for the Kings, is against that state, & for the good of God's Church. The Dragon not spoken of, hitherto, but in chap. 12, is now one with his substitute the Beast, and with the false prophet; they all join in one, and sand out their messengers.  
Vers. 14. Here is showed, what these frogs be, what they do, to whom they go, and wherefore. Though they be likened to frogs, and are called unclean spirits, and spirits of Devils, yet are they men, as wicked as Devils, stirring up to battle the Kings of the earth, that is, all their favourites generally from all parts of the world.  
Vers. 15. The certainty of these things is here set down, and a watchfulness commanded in godly purity upon a consideration of these days, so full of calamity. The inserting of the words here, and interrupting of the course of the prophecy (as in Genes. 49. 18.) show the greatness of the danger, and the necessity of this admonition to take heed before hand, as in a desperate peril.  
Vers. 16. Mention is made in vers. 14 of God Almighty, and here is said (alluding to Esai. 24. 21. 22.) he gathered them, whom the three unclean spirits went to gather; so as the whole matter is at the Lords guiding, his providence ruleth, and his counsel shall stand. The place of this great battle is called Armageddon in Hebrew; not that there is such a place, but so according to the interpretation of the word, har, being a mountain, and Megaddo the place of Bar●c his victory; that is, a place as a mountain of defence to the godly, but to the enemy's destruction: as it came to pass, at the waters of Megeddo, when the Lord gathered the Army of Sisera together to overthrow them, for his Churches full deliverance, judg. 5. 19, to which here is the allusion.  
Vers. 17. And the seventh Angel poured out his vial on the air: The last degree of destruction bringing an end to all the attempts of the adversary, as chap. 15. 1: and also the last words (it is done) doth show. The words, it is done, (alluding to Ezech. 39 8.) have reference to chap. 10. 7, by which is noted, that a final end shall be made of the enemies, (of which in chap. 19 20. and 20. 10.) and also the Church of God shall be gloriously exalted to a most graceful and peaceable estate for ever, chap. 21. 6.  
Vers. 18. Hear is foretold the judgement of God, and of a great Earthquake, such a commotion and alteration, and as it were a shaking of all things, the like was never before; such a speech in Dan. 12. 1. Of the words in particular, see chap. 4. 5. and 11. 13. 19  
Vers. 19 The effect of these judgements and this Earthquake upon whom it shall fall, and who shall feel the same. The great City and Babylon here is one, for these words, and great Babylon came in remembrance, etc. is put expositively, showing what is meant by the great City, (of which see chap. 17. 18.) and why such a destruction now befell the same, which had so long continued in great pomp and glory. And the cities of the Nations: What is meant by nations, see chap. 11. 2, for the same there and here is all one. There is summarily set down, what shall come to pass under the seventh trumpet; of which here this, & the rest of the seven vials are the parts, fully explaining what is there briefly noted. So then the cities of the nations, are all the places depending upon, and containing the subjects of the great City; the destruction whereof is their overthrow; it was divided and they fell therewith, through that great Earthquake; these Nations and Antichristian Gentiles tread under foot the holy City, chap. 11. 2, but now are they themselves trodden down, and rewarded for their wickedness.  
Vers. 20. And every Island fled away, and the mountains were not found: In the destruction of the Heathen Empire, they are said to be moved out of their places, in chap. 6. 14: but here, to be no more at all. Hereby no other thing is meant, but as the great City perisheth, and the Cities of the nations; so also the Isles and mountains, that is, the most defenced places, and the strongest places; in a word, all the whole dominion of Antichrist shall utterly perish. There shall no where be any more footing upon earth for the same; there shall not be an Island to receive it, nor mountain to defend it. Thus shall the whole earth be purged clean (one day) of this Pope and Papacy, and no where be found.  
Vers. 21. Having spoken of the places, now he showeth what shall become of the men. And there fell upon men a great hail, an allusion to josua 10. 11, out of heaven; showing hereby, that it is the Lord himself that shall destroy these men, and fight for his people, as he did for josua and the Israelites: Every stone about the weight of a talon. In josua, chap. 10, they are called great stones; but here is noted an incredible weight, only to show, that, most deadly vengeance in a most incredible manner (yet as certain as john telleth the weight of these stones) shall light upon these men to destroy them. This plague, saith the text, shall be exceeding great; yet will obdurate hearts still blaspheme. The Popish generation are so bewitched in their way, as they become obdurate and obstinately hardhearted against all God's plagues, continuing in rage and blasphemy.   

Notes upon Chap. 17.  
This Chapter, so likewise do the 18, and 19, and 20 Chapters show more at large, the things foretold to come to pass under the sixth and seventh vial. For in the sixth vial is mentioned a gathering together to battle; but john breaketh off the discourse, not showing there fully the issue: And in the seventh vial is laid down such horrible destruction, as may work an astonishment in men's hearts; except a larger explanation were made thereof, to show how it shall come about and why that City and these men should so strangely be plagued of God, and yet remain so hellishly obstinate.  
Vers. 1. And there came one of the 〈◊〉 Angels, 〈◊〉. Which of the● it was is not named but hereby is ●o●ed that, ●ow in the 〈◊〉 of these vials 〈◊〉 ●●, Rome should be known to be Babylon, and that Roman Catholic Church to be a common 〈◊〉; and that not only of the 〈◊〉 〈◊〉, 〈◊〉 Bishops and faithful Pastors of the Church, (which gave the seven vials into the hands of the Angels), but also of these Angels themselves, who shall well understand why they pour out their vials upon that state, even for that it is a damned whore, which they should be desirous and ready to make known; which is noted by this, that this Angel informeth john hereof. The judgement, that is, this plague and utter destruction, which is briefly foretold to be executed in the pouring out the last vial, and at large showed to come to pass in chap. 18. and in chap. 19 vers. 2. Of the great whore: This is not named in this term before, and yet is spoken to john as a known thing. which must needs be that great City in chap. 16. 19 That sitteth, that is, which reigneth (vers. 18) upon many waters, that is, over peoples and multitudes, and nations, and tongues, vers. 15, this is the power also and dominion of the Beast, chap. 13. 7.  
Vers. 2. Committed fornication: That is, entertained her false worship and idolatrous service, which is spiritual adultery, as appeareth by the words of the Prophets every where, judg. 8. Esai. 1. jere. 2. and 3. Ezech. 16. Osea. 1. and 2. and 3. made drunk, as Esai. chap. 29. 9 and 51. 21, speaketh, which is a spiritual drunkenness. With the wine, that is, with the doctrine, which as wine they have drunk down, to uphold her spiritual fornication: or by wine may be understood all means, which that Church useth to bewitch and deceive the minds of people with; to draw them unto her false worship and service, and to be in love with her, called in the next verse abominations and filthiness of her fornication.  
Vers. 3. Into the wilderness: A solitary place, there was the true Church, chap. 12. of which they must be, that can learn to know the Romish Church to be a whore, condemned of God. A woman, that is, the great City, vers. 18. Sat: But note, without holding bit or bridle, even showing, how that state will be lawless, and she therewith contented; the Beast is expounded vers. 8. Scarlet coloured, of the Dragon's colour, chap. 12. 3. but of a deeper die; this colour the Beast got by murdering the Saints, chap. 13. 7. Full of names of blasphemy: The Beast and Popedom was now (the Whore sitting thereupon) full, all over bespotted, with the names of blasphemy. Of the seven heads and ten horns see chap. 13. 1.  
Vers. 4. The outward glorious state of that Church, is here set out by apparel and rich ornaments, as a Queen; for so also she esteemeth of herself, chap. 18. 7. Having a golden cup in her hand: Before was mention made of wine, here is the cup to drink it out of. This cup in her hand is all the means, which by her power she can devise to convey into their minds this her wine; which is here called abominations and filthiness of her fornication, of which her cup is full.  
Vers. 5. And upon her forehead: That is, openly was a name written Mystery. This word is in the Pope's Mitre. Brocard, a Venetian, commenting upon this place avoucheth it; who was at Trent at one of the Sessions of that damnable Council there, as himself affirmeth upon the first verse of this Chapter. His relation of the proceed of the Pope in that Council, would make that Antichrist to be abhorred, and his Council too, with all the hellish, I cannot say holy, fathers thereof: concerning this word mystery, written in the Pope's Mitre, many beside have been at Rome, and profess to have seen it: see for this, D. james, the keeper of the Library in Oxford, his dedicatory Epistle, in his treatise of the corruption of the Scriptures, etc. The Church may be said to have it, when the Pope the head thereof weareth it. By this word mystery, the Prophet would have us to know, that Rome by a mystery is Babylon the great, the mother of harlots, etc. This name she herself boasteth not of, but the spirit of God teacheth us to take her so; what other goodly title soever she assumeth to herself.  
Vers. 6. She made other drunk with her fornication, but she herself is drunk with the blood of Saints and Martyrs.  
Vers. 7. Hear the Angel promiseth to give john (representing in this the common type of the faithful) satisfaction touching that, which he so greatly wondereth at.  
Vers. 8. The beast: This he beginneth with first, and after, vers. 18. telleth what the woman is; this is the beast (the Popedom) in chap. 13. 1. To understand the words following, was, is not, and yet is, we must not conceive them as spoken of the beast, either before john's time, or in his days: this vision seen of john, was not as yet when john wrote, nor in the time of the Heathen Emperors, which is that one (when he lived) mentioned in vers. 10. but should be afterwards; and being come, should continued but a short space, by reason of the deadly wound received, by which being as dead, yet living and recovering again, then should these words, was, is not, and yet is, be spoken of him; was, to wit, in the government Ecclesiastical, by Bishops upon the translation of the Empire from Rome to Constantinople: and is not, by coming in of the Goths and Vandals, bereaving Rome of inhabitants, overthrowing for a time, that ecclesiastical government of Bishops at Rome: And yet is, not being utterly by the Goths fury extinguished, the wound being finely healed by the second beast, (cap. 13. 11. 13. 14.) who cunningly crept up from Episcopal jurisdiction, into a monarchical state and Empire, by his obtained supremacy; and so obtaining great power and authority, was wondered at of them that dwelled on the earth, by beholding him, the beast that was, and is not, and yet is: And shall ascend out of the bottomless pit: This is the beast, chap. 11. 7. which beginning is given unto him, as he is in his recovered estate, and now exalted to the height, to an Antichristian government; for so considered is he said to ascend out of the bottomless pit: and shall go into perdition: that is, it shall not be a permanent state ever, but be destroyed and utterly come to nothing with him, as we see chap. 19 20. and they that devil on the earth shall wonder, as is also said in chap. 13. 3. whose names, etc. These are the reprobates, which so shall wonder and worship the beast, cap. 13. 8. When they behold the beast that was, to wit, substituted by the Dragon; Rome being left by the Emperors, chap. 13. 3. and is not: being wounded to death, chap. 13. 3. and yet is, to wit, the beast ascended up, (cap. 11. 7.) that is so mighty, as none is like him, none able to war with him, having power over kindreds, tongues, and nations, chap. 13. 4. 7.  
Vers. 9 Having expounded the beast, showing what he is; here he telleth us, what is meant by the seven heads which this beast hath: and of these heads he giveth a double interpretation; the one is here, that they signify seven hills, on which Rome stood, as I have before showed at large.  
Vers. 10. The other interpretation is, and there are seven Kings, so the beast is the whole state, and the heads are the Prime governors of it, called here Kings, for their sovereignty and kingly regency in that City; they are not the seven ages of the world, as the jesuite Ribera dreameth. five are fallen, that is, the five heads that had already been. 1. Kings, 2. Consuls, 3. Dictator's, 4. Decemuiri, 5. Tribuni militum: for the heads are so many differing kinds of governors in the Roman government, and not so many singular persons governing; for than had this beast perished long ago, and not now have been troublesome to the Christian world. Andone is, that is, the sixth head, the Heathen Roman Emperors. And the other: that is, the seventh, called an other, for his so much differing from all the rest before him, when he shall come. Neither is it said an other, as if the Apostle spoke of one uncertain, who he should be; but the other (as it is well translated), as if he said, the beast already seen in the vision, and showed unto me, in vers. 3. Is not yet come: john saw not this other the seventh, but only in vision. And when he cometh, he must continued a short space. It is not said by way of limitation, he must continued but a short space, as if the time of this other the seventh, should be only for a short space, and so perish utterly; which hath made some (so conceiving of the words) to understand hereby the rule of the Goths and Vandals at Rome, who had but a short reign, and perished utterly. But there is a great difference of these speeches, he must continued but a short space, and he must continued a short space; the former implieth necessarily a cutting off, after a short space, and to be no more; the latter not so, but showeth that he hath a grant to be, and that he must have a short space allotted unto him to be; but not therefore enforcing us to think, that therefore after that short time, he should have no being at all. It is therefore, as if the Angel had said unto john, the other, this seventh head, which maketh the beast, which thou seest, which yet is not come, but certainly will come in his time; and when he is come in the succeeding Ecclesiastical government, upon the translation of the Empire from Rome, to Constantinople, (as our Sovereign in his most learned Apology speaketh) he must continued a short space so, till he receive the deadly wound; and be then as it were not, till the same again be healed by the beast rising out of the earth, and exercising all the power of the first beast before him, cap. 13. 11. 12.  
Vers. 11. And (So upon this recovery and second beasts great power) the beast that was, and is not, by this his so strange rising from Episcopal government, by which he was the seventh head, into so high and supreme power, as altogether varying from it, he seemed to become an other then before he was seen to be: even he, (now in man's account) is the eighth King; for so the word eighth agreeth in gender with the word King, and not with the word beast. And is, (yet in deed and truth) of the seven, that is, the seventh; of which before more at large in the first part of this preparative, chap. 3. in the answer to the third objection. And goeth into perdition, as is before said, vers. 8. this is his end, chap. 19 20. Note here, that the seventh head, and eighth King in account, is that very Antichrist, chapt. 13. 11. obtaining only of all the heads, to be called the beast, and so the first and second beast, chap. 13. 1. 11. do here become both one. So then the Popedom (the first beast) beareth up Rome; the woman and the Pope that Antichrist (the second beast) maketh the Popedom, whose destruction shall be the utter ruin of all the Roman state.  
Vers. 12. The Angel having showed, what the beast is and his heads; now he cometh to his horns, and telleth us that they are ten Kings, but such as in john's days had received no kingdom: but afterwards when this Beast should come, they then should receive power as Kings, that is, have sovereign and kingly regency. For the horns were crowned, chapt. 13. 1. Hereby therefore is meant absolute and free Princes, and not subordinate powers, and Lieutenants, or Precedents of Provinces, as were under the sixth head, the Dragon, who would wear the crowns upon his own head, and not admit the horns (as here) to have crowns, One hour, that is, in the space of an hour, that is, in a very little short time. With the beast, that is, with the state of Rome under Antichrist.  
Vers. 13, Whereupon these Kings shall be so united to the Beast, as all they can do, they will do for the same, and that with full consent.  
Vers. 14. Of the beasts war with the Saints, we have heard before, chap. 11. 7. and 13. 7. Hear we see by whom he doth it, even by these horns, but (blessed be God) they loose the victory.  
Vers. 15. The waters: on which it is said, vers. 1. that the woman sitteth, are expounded to be peoples, and multitudes, and nations, and tongues; for Antichrists dominion shall largely extend itself, cap. 13. 7. and 11. 9  
Vers. 16. As the rising up, and prosperity of the Beast hath been noted; so now the ruin and downfall. And the ten horns: the very same which before, with one mind gave their power and strength to the Beast, and which horns john saw upon the Beast. These shall hate the whore: that is, the woman sitting upon the Beast (vers. 3.) and the whore sitting upon many waters, (vers. 1.) with whom these Kings committed fornication, which made also others drunk with the wine of her fornication, vers. 2. but herself became drunk with the blood of Saints. vers. 6. Their hate at length, conceived justly against her, shall bring Rome to utter ruin.  
Vers. 17. A reason here is given, both of the strange alteration of the minds of these Kings against the whore; as also how it was, and wherefore they affected so much the beast before. A hand of God was in both, until that which he had spoken should be fulfilled.  
Vers. 18. The Angel interpreteth the mystery of the woman, and plainly showeth who she is. The woman is the great City: mystically called Babylon vers. 5. but in deed and truth, Rome; which in john's days reigned over the Kings of the earth, as as I have before proved out of the Evangelists and Acts of the Apostles in part, 1. chap. 3. and in the answer to the first objection.   

Notes upon Chap. 18.  
Vers. 1. And after these things: These words show the order of the vision, one thing after another. I saw another Angel: that is, another from the seven before mentioned; came down from heaven: to show, that he cometh with the truth of God, and no dream of his own: having great power: to show, his furnishing with strength to effect what is here spoken, touching the fall of Babylon. And the earth was lightened with his glory: to show, that now the acts of this Angel shall make him glorious and apparent every where.  
Vers. 2. And he cried mightily with a strong voice: hereby showing, that now by this Angel all should be made to take knowledge of that, which here is spoken. Babylon the great is fallen, is fallen: The doubling noteth certainty; the words be the same with the words of the Angel, chap. 14. 8. which was a foretelling of this long before it should fall out, but here, upon a present accomplishment, or very nigh at hand to be fulfilled, as the words in vers. 4. imply; even as Moses warned the Israelites to departed from the tents of the wicked men, immediately before their destruction, Numb. 16. 26. Here is an allusion to Esa. 21. 9 jer. 51. 8. Babylon here is Rome, (whereof that other old Babylon in Chaldea was a type) which is the woman, that great City, vers. 10. chap. 17. 18. and 19 2. And is become the habitation of devils, etc. An allusion to Esa. 13. 21. 22. and 34. 11. 13. 14. 15. jer. 51. 37. to note her utter desolation, and a place not to be inhabited any more, as the 21. verse of this chapter doth plainly tell us. Viegas the jesuite, understandeth the words of the Idolatry, and execrable wickednesses of that City, only he thinks it shall hereafter so come to be; but it is true in his sense at this present, if he and his like had eyes to see it, and grace to come out from it.  
Vers. 3. The reason of her destruction, partly mentioned before, chap. 17. 2. The wine of the wrath of her fornication: that is, which hath procured this wrath against her by her idolatrous doctrine, which the Kings of the earth: that is, those of her false Church have drunk up with her. And the merchants of the earth: Here by Merchants, cannot be properly meant such as we accounted to be merchants; for these mourning merchants are not among the Saints, who as they are commanded, so do they rejoice at Babylon's destruction, chap. 19 1-6. These be such Merchants, as after her destruction have no more traffic for their merchandise, vers. 11. and yet gold, silver, and the other things mentioned in vers. 12. 13.. will not cease to be in use among Merchants, as we call them; neither can her fall stay the common use of such things. These Merchants be Merchants of men's souls, vers. 13. such be spoken of, 2. Pet. 2. 3. What is meant by Merchants, is expounded, vers. 23. The great men of the earth: That is, of the earthly Antichristian state, such as trade in the sea of that state, of which in chap. 16. 3. of these Merchants and their merchandizes speaketh, Mantuan, Saint Bernard, serm. 1. de conuers. Pauli, Budaeus in his Pandects, Lodo●icus Vives, upon St. Aug. book, called the City of God, lib. 18. cap. 22.  
Vers. 4. A charge to all Gods, people to get out of that Antichristian state, and from that Babylonish City; the exhortation is from jer. 51. 6. 46. and 50. 8. & Esa. 52. 11.  
Vers. 5. The greatness of her wickedness, alluding to jer. 51. 9 and to the sins of Sodom, Gen. 18. 20. 21. and 19 13. jon. 1. 2. the time of her judgement being at hand, God now remembreth her iniquities to plague her, as is also showed in cap. 16. 19  
Vers. 6. An exhortation stirring up to revenge the cause of God upon her: the words are from jer. 50. 15. 29.  
Vers. 7. I sit a Queen, etc. An allusion to Esay, 47-7-8.  
Vers. 8. In one day: That is, speedily, for her destruction is said to be in one hour, in vers. 10. 17. 19 The plagues which shall be upon this City are death, sorrow, famine (which argueth a besieging of it before it be taken), than the utter consuming of it by fire, as is showed before, chap. 17. 16, where they that shall do this, are foretold us. The reason is like to that in jerem. 50. 34, The work is Gods, and his power only shall bring this to pass.  
Vers. 9 The Kings of the earth: These are they in chap. 17. 2, as the next words following do show; and not the ten horns in chap. 17. 16.  
Vers. 12. The merchandise are reckoned up; An allusion to that rich City Tyrus, Ezech. 27: these are said in the former verse, not to be bought any more, upon Rome's destruction. Therefore by these things must be figuratively meant all precious and pleasant spiritual things of esteem in that state: for it is not like that these things, taken after the letter in their proper signification, shall loose their estimation by Rome's fall, which are of great account among those, that both have shaken of Rome, and with others, which never had to do with it.  
Vers. 17. The other sort of Mourners for Babylon, after the Kings and Merchants here, are, Every shipmaster, and all the company in ships, and sailors, and as many as trade by sea. An allusion still to the destruction of Tyrus, Ezech. 27. 29. 30. 31. 32. As the Merchants have a figurative meaning, so must these be understood figuratively. A shipmaster is one that hath an ecclesiastical office, which is his ship, with which he doth traffic for the great men the Merchants: The company in ships, all that depend upon such offices at the command of the shipmaster. As many as trade by sea, that is, which get their living by the Church service.  
Vers. 18. The like complaint for Tyrus, Ezech. 37. 32, so for Babylon, jere. 50. 46. The smoke of her burning: An allusion to Esai. 34. 10.  
Vers. 19 Cast dust: The like is said in Ezech. 27. 30. The manner of heavy and downcast spirits, job. 2. 12, and the crying, weeping and wailing show deep and most passionate sorrow of heart. All that had ships in the sea: That is, offices and dignities in that ecclesiastical state.  
Vers. 20. The duty of the godly (Psal. 58. 11) is here urged upon them, that they should rejoice, as the other did mourn. Heaven is put for the faithful people and Saints on earth, that is, the true visible Church, as may appear in chap. 19 verses 1. 6, where this exhortation is performed by the Saints of God in heaven. Holy Apostles and Prophets: In these are to be understood all true Ministers of Christ, the Apostles successors, who are termed Apostles, because they were ordained by them, do succeed them, and teach their doctrine: we see before, how the ordinary Ministers are called witnesses, and their ministery prophesying, chap. 11. 3, and themselves Prophets, here in vers. 24, so 1. Cor. 14. 32. Or, the words may be taken, as spoken figuratively, after a prophetical manner, as in Esai. 1. 2, and in Deut. 32. 1, and as it is foretold of the joy over the destruction of Babylon, jere. 51. 48, to set out a cause of exceeding joy to the whole Church of God in heaven and in earth.  
Vers. 21. In this verse and the rest is foreshowed the final and utter ruin of Rome, never to be inhabited again, which is here expressed by an act of a strong Angel. An allusion to jere. 51. 63. 64. Found no more: That is, shall never be any more inhabited, as is said of typical Babylon, Esai. 13. 20. jere. 50. 40, and as the next verses, 22. 23, plainly declare by particulars, and as do the words of the Prophet, to which these do allude, jere. 7. 34. and 25. 10. 11.  
Vers. 22. There shall be no more pleasurable delights, no more men of trade to live there, no sound of a millstone, that is, no use thereof for food, for that there shall be none dwelling in that place.  
Vers. 23. He still showeth by particulars, that all inhabitants shall thence be removed, and no more there the increase of posterity, nor solemnizing of any marriages. For thy Merchants, etc. These be one cause of Rome's final destruction, and therefore cannot be (as before is said) understood of Merchants properly, such as live upon honest traffic and trading, which (though they become rich) yet are not the great men of the earth, as these be. Sorseries: Another cause of her destruction, hereby is to be understood that wine of her fornication, chap. 17. 2. 4, and the deceitful miracles of the second beast, chap. 13. 14, and false Prophet, chap. 19 20.  
Vers. 24. The third cause of her ruin, her murdering and shedding the blood of the Prophets and Saints, that is, the blood of the Ministers and people of God. And of all that were slain upon the earth: To the like effect speaketh Christ of the bloody Scribes and pharisees, Matth. 23. 35: for the last murderers of the Saints fill up the measure of the bloodshed of all before them, as Christ there saith (vers. 32), and so become guilty of all the blood shed before them.   

Notes upon Chap. 19  
Vers. 1. After these things: To wit, before in the former chapter of Babylon's utter ruin, which first must be, ere this joy here expressed befall the Church of Christ. I heard a great voice of much people in heaven: The true Church here rejoiceth now at the destruction of Babylon, grown into a great multitude, as is said vers. 6, of which also in chap. 7. 9, who there, as these here, give praise unto God, vers. 12.  
Vers. 2. The reason of their joy here expressed, for he hath judged. These words show what, is meant by judgement in chap. 17. 1, even Babylon's destructions, set out in cap. 18. The great whore: Thus he calleth Babylon so judged, as is showed, in the former chapter. And it is evident by this, that the great City Rome is the woman, chap. 17. 18, the woman is the whore, chap. 17. 1. 4, this whore is Babylon, for upon Babylon's destruction the whore here is said to be judged.  
Vers. 3. A doubling of their joy again, crying, Halleluiah, praise God. And her smoke rose up for ever and ever: Her eternal vengeance. The like words are in Esai. 34. 10. An allusion to the destruction of Zodome and Gomorrhe, Gen. 19  
Vers. 4. The former rejoicing may seem to be of all true Christians, here and there dispersed abroad, when they shall hear of this destruction of Rome; but this verse is of the public assembly lauding and worshipping God. Of the four and twenty Elders and four beasts, see chap. 4.  
Vers. 5. And a voice came out of the throne: The throne is God's seat, here vers. 4. and chap. 4. 2. The voice is therefore from God, yet uttered by some of the Church, because he saith, Praise our God, etc. It may be some one of the beasts (who are in the midst of the throne, chap. 4. 6.) which exhorteth all of all sorts to praise God.  
Vers. 6. The effect of this exhortation, God was praised. And john heard (as it were) the voice of a great multitude, and as the voice of many waters: because this, great multitude was of people, nations, and tongues, chap. 17. 1. 15. chap. 7. 9 and as the voice of a mighty thunder: Because as thunder it was heard a far of, and men made to attend thereunto.  
Vers. 7. The Godly exhort one another to joy, and to give honour to God, for the now gladsome state of the Church after the destruction of the Whore; For the marriage of the Lamb is come, and his wife hath made herself ready▪ Christ is here set out as an husband; and the Church as a wife; the time after the burning of that common whore, to be the marriage day of Christ with his Church, which was all the time before, as only espoused, but now is solemnly, as it were, to be married; which joyful time the cursed Pope and Papists in their Antichristian glory at Rome yet do hinder. It is hence clear, that there shall be as great difference between the state of God's Church now, and that which is to come after Rome's ruin, as between the time of honourable persons only betrothed, and the high joyful and glorious day of their public marrying; and as between the time of a King coming on to his kingdom, and his actual and powerful reigning as King in deed.  
Vers. 8. The Bride's raiment fit for her pure and holy husband, the apparel is named, and the signification given.  
Vers. 9 The Angel who received these things from Christ to show unto john, chap. 1. 1, and whom in the next verse john would have worshipped, here willeth him to writ; so was he also commanded, chap. 14. 13. This is for the certainty of the things which are to be written, as the last words of this verse show, being added as a reason of the commandment to writ; not that there is any mistaking of any other thing of all the rest, either done or said to john before; or, that there is any more or greater truth in this here commanded to be written, then in all the rest: but for the incrediblenes of the so glorious and most joyful estate of the Church, and their happiness also which shall be partakers thereof.  
Vers. 10. john's readiness to fall down to worship this Angel (which he aught not to have done) at these words, more than at all the rest, doth imply necessarily, that he was exceedingly lifted up with some sudden joy of some strange and happy matter foretold here unto him; which moved his heart to an extraordinary gladness, & himself thus to fall down, as Abraham did upon his joy conceived of that, which was foretold him touching the birth of Isaac, Gen. 17. 17. Now what matter could so greatly ravish the heart of john, as to hear of the calling of the jews? which in all probability is the thing foretold; whose obstinacy made S. Paul to have great heaviness and continual sorrow of heart; and that he could have wished himself accursed from Christ for their sakes, Rom. 9 2. 3. That have the testimony of jesus: That is, which be preachers and witnesses of Christ having the spirit, that is, the gift of the spirit to prophecy and to bear witness of Christ; for here the having of the testimony of jesus is (in chap. 22. 9) expounded by the word Prophets.  
Vers. 11. And I saw heaven opened. Before the Apostle can follow on, to tell us further of this Bride thus arrayed, and of the Churches happy estate, he must first show us the main lets yet hindering, and wholly to be taken out of the way; the lets are two, Antichrist and the Dragon, both which are utterly to be confounded, before the perfection of the Churches graceful state. Of the first and his utter damnation he speaketh in this chapter; of the other in the next. For we must know, that when Rome is destroyed, the Pope and his aiders shall live for a while after, until the great battle spoken of, chap. 16. 16, and the event here (in verses 18. 19 20.) be ended: of this he hath a most perfect vision, therefore it is said, he saw Heaven opened, as did Stephen, Act. 7. 55, not a door only, as in chap. 4. 1. Or, by Heaven opened, may be meant the open access unto the Church every where, and every way, as being now apparent to all; in which Christ and his armies were ready to break out upon their deadly foes, gathering themselves together against them, as is showed, chap. 16. 14. 16, and here in ver. 19 Here is showed, in what state the Church shall be in, upon the ruin of Rome; even as a people standing in arms under their General Christ jesus for a time, till the last battle be fought, and the enemies destroyed. And behold: Spoken both for certainty and also for matter needing attention, and our careful consideration of so great troubles, as then shall be in the world, by open hostility and bloody battles, between true Christians and the Antichristians. A white horse: A horse is a beast for war; by this is to be understood the means to encounter the enemies. White noteth his righteousness in proceeding to war, and in the triumph. And he that sat upon him was called faithful and true, and in righteousness he doth judge and make war: These last words tell us, why he hath a white horse. This Rider is jesus Christ, as all the words here and after show: faithful, chap. 1. 5. and true, chap. 3. 7. 14: for his righteousness in judgement, see Psal. 9 8. and 96. 10. 13.  
Vers. 12. His eyes were as a flame of fire, so is Christ set out, chap. 1. 14. and 2. 18. And on his head were many crowns: in cap. 1. 14. not mention of any crowns, then upon his head, while his Church was to live under crosses and persecutions, he was then bore headed: when she crept from under Antichrist he put on one crown, cap. 14. 14. but now many crowns. A crown, noteth out victory, many crowns, many victories, either gotten, or to be gotten, now over all his enemies. Many crowns he weareth, because he taketh the crowns from Kings now, whom he conquereth, vers. 19 and therefore is called King of kings. The Beast (the Pope) now shall wear no longer his triple crown; for he, and also his Kings shall perish together: all nations: shall now do worship to this King of Saints, cap. 15. 4. And he had a name written: to show, that it was sure and permanent. That no man knew but himself: such a name as jehovah, not known to the Israelites, till Moses came to deliver them, Exod. 6. 3. but with his deeds he declared his name; even so here, Christ, while his people were in Egyptian bondage, his name written King of Kings, and Lord of Lords, vers. 16. was actually unknown; but in this his marvelous work of delivering his people, in so strange an overthrow of all his and their enemies, was made now manifest.  
Vers. 13. And he was clothed in a vesture dipped in blood: A garment expressing the exceeding great slaughter of his enemies, and the abundance of blood-shead, in which (as it were) his vesture is dipped. The allusion is to the words of Esa. chap. 63. 2. 3. And his name is called the word of God. Of this title we may read, joh. 1. 1. and joh. 5. 7. but I take it, that here he is so called, for that he doth make good his father's word, every way fulfilling it; and obtaining grace from God to have it fulfilled, even in every thing whatsoever was threatened against the enemies of the Church, for the Church's sake. By him are the promises to God's people accomplished, the mystery of God, chap. 10. 7. finished; by him just vengeance passeth upon the Church's enemies, that so he may well be called the word of God; as also that by him (now Antichrist being destroyed) the word of God at this time chief shall take place, by which he shall be known, as by a name.  
Vers. 14. Here are his soldiers, the armies in heaven, that is, of the true Church: followed him upon white horses; clothed in fine linen, white and clean: This their raiment is expounded in vers. 8. The spirit of God setteth them out, not as going to battle, but as in triumph having obtained the victory; even as also their captain is set out. Hereby rather setting the end of the battle before us, that in consideration thereof we (the Church) might be comforted; then the warlike proceeding and bloody encounter, which without the certain knowledge of the issue, would work nothing but fear and terror in men's hearts, which here is prevented.  
Vers. 15. Here is showed, how the righteous and stout warrior obtaineth the victory: Out of his mouth goeth a sharp sword: of this there is mention, ca 1. 16. & 2. 12. 16. which is God's word. that with it he should smite the nations: That is, those Antichristians, against whom he goeth to war. An allusion to the words of Esa. chap. 11. 4. And he shall rule them with a rod of iron. An allusion to Psalm. 2. 9 nothing his strong power to keep them under, and to force them to obedience, which will be obstinate. And he treadeth the winepress of the fierceness and wrath of Almighty God. An allusion to Esa. 63. 2. of the winepress, see cap. 14. 20. here is the party treading it; whence it is that his raiment is so bloody, as in vers. 13. The Grapes are the Antichristians or nations here so called, the winepress the place Armageddon, chap. 16. 16. where the great battle, mentioned in the 19 verse of this chapter, shall be fought. The treader of the winepress is jesus Christ with his armies, victoriously destroying their enemies, till the blood come up to the horses bridles, cap. 14. 20. by which the fierceness and wrath of Almighty God, here mentioned shall be made manifest; for it is called the battle of the great day of God Almighty, cap. 16. 14.  
Vers. 16. And he hath on his vesture, and on his thing a name written: This is the name before unknown, but now certainly known to all, as written on his vesture, to wit, that which was dipped in blood, showing it to be his title gotten victoriously in the destruction of his enemies: and on his thigh, because now all the world should acknowledge him to be such a one, and do homage unto him. The word is taken from the ancient custom of the Hebrews, the thigh being put for strength and power; and the putting of the hand under the thigh for a token of subjection and servitude, Gen. 24. 2. 9 and 47. 29. Or, it is to show, that as he had gotten it upon his garment by victory, so was he able by power and strength to maintain, it, for the name is written where the sword was wont to be girded, Psal. 45. 3. jud. 3. 16. Cant. 3. 8. King of Kings, and Lord of Lords; the honour of his victory, chap. 17. 14. now he reigneth, vers. 6. and the kingdoms of the world are Christ's, and that for ever, cap. 11. 15. This is the time foretold by Daniel, cap. 2. 44.  
Vers. 17. And I saw an Angel standing in the sun. After the description of Christ and his glorious title, here cometh forth before him his Herald, making an open and a loud proclamation to the fowls of heaven, to come and feed upon the bodies of the slain. He is said to stand in the sun, that there may be an answerableness of one part of this prophetical speech with another. For here he is brought in, to make proclamation to all the fowls under heaven; therefore is the sun made his standing place, as fittest to make his voice to be heard abroad. The drift is, to set out the evident and clear certainty of the victory, of which the Church shall be so assured, as if in the sun one stood to make proclamation thereof unto us. This Angel may type out such, as by clear light of truth shall make known the certain destruction of the enemies, before the battle be fought: the words in this 17. verse, and in the next, vers. 18. are an allusion to Ezech. 39 4. 17. 20. noting out the exceeding great slaughter, which shall be made of those Antichristians of all sorts.  
Vers. 19 This is the beast in cap. 13. 1. and 17. 8. 11. which is noted to make war with the Saints, in chap. 11. 7. and 13. 7. and his kings with the Lamb, cap. 17. 14. but here is the last battle, and his utter overthrow for ever, as the next verse showeth. Kings of the earth; these are mentioned in cap. 17. 2. and 18. 3. 9  
Vers. 20. The false prophet: There is only a brief mentioning of this prophet, in chap. 16. 13. but here is plainly showed who this is, even the beast, in chap. 13. 12. 13. 14. that very Antichrist. These both were cast alive: An allusion to Numb. 16. 31. 32. to show, that their destruction shall be more than ordinary, to the terror of all beholders, a vengeance for notorious wickedness, Psal. 55. 15. Into a lake of fire burning with brimstone: of this lake speaketh john, in ca 20. 14. and 21. 8. and of this plague, in ca 14. 10. noting out fearful and most exquisite torments, Ezech. 38. 22. as in the destruction of Sodom, Genes. 19 thus shall perish the chief enemies of Christ and his Gospel. Thus (as is said, cap. 17. 8.) shall the beast go into destruction.  
Vers. 21. And the Remnant: that is, the Kings of the earth, and their armies, vers. 18. 19 for they are the rest or remnant left after the beast and false prophet: were slain: These also perish, though not after that manner, as did the Beast and false prophet. With the sword of him that sat upon the horse: vers. 11. which sword proceeded out of his mouth: vers. 15. that is, they perished, as the Lord had threatened in his word. For the word is said to slay them, when the Lord maketh that to come upon them which he denounceth against them; so is his word as fire, devouring the people as wood, as jeremy speaketh, cap. 5. 14. And all the fowls were filled with their flesh. These words are added to show, that that shall be fulfilled, which the Angel in the sun proclaimed in vers. 18. and withal it giveth us to know, what is meant by the remnant, whose flesh is here said to be eaten by the fowls, which are there called to the Supper.   

Notes upon chap. 20.  
It is not said, as in the beginning of the former chapter, after these things I saw; but only barely, I saw, because john here calleth us back to the Dragon, of whom before, chap. 12. mention was made, but hitherto passed over silently, except in chap. 16. 13. Hear is declared, what became of him all the time, that the beast bore a sway; and what he did upon the beasts destruction, whom he did so much favour, chap. 13. 3. and so endeavour to help and uphold, as is showed in cap. 16. 13. To this place is the matter reserved to be spoken of, as most fit to give us in one view, his whole story. For after the spirit had spoken in can. 12. of his casting out of heaven; and in ca 13. of his substitute the Beast, there could be no convenient place before this time, to make again full mention of him, till all things concerning the said beast were fully ended, but now the beasts final destruction being showed, here cometh in this last enemy, & his last attempts to be spoken of.  
Vers. 1. An Angel: Not that in the ninth chapter, vers. 1. as is showed there in vers. 11. for as in this one thing, to wit, that both have the key of the bottomless pit, they do agreed; so in many other things, the circumstances compared together, they do greatly disagree. This Angel is a type of some one or more, (such) instruments, as Christ did use to curb the open rage of Satan and his instruments murdering the Saints. Came down from heaven: This telleth us of what sort this Angel is, receiving his power and authority from out of heaven above, for, and in the behalf of the heaven, the Church of God beneath. Having the key: Key is a sign of government, power and authority, Esay 22. 22. which this Angel bringeth from heaven with him; but the star, chap. 9 1. brought it not from heaven (from which he fell) to the earth, but it was given to him. Of the bottomless pit: I think this bottomless pit, is that which in cap. 12. 13. is called the earth, into which the Dragon was cast out of heaven. For of that time is this matter which is here handled, and the same Dragon spoken of. Of this pit see before, cap. 9 1. 2. And a great chain in his hand: A chain is that, with which are bound such as be kept in bondage. judg. 16. 21. 2. King. 25. 7. hereby is noted the means of restraining this Dragon within this bottomless pit, and it is said to be great, for to set out the strength of the means to hold in the great read Dragon; as he is called in chap. 12. A great chain for a great Dragon.  
Vers. 2. And he laid hold on the Dragon: The words imply a forcible strength in apprehending of him, as in the battle between Michael and him, chap. 12. 7. 9 The Dragon, the Serpent, the devil and Satan, four names, to set out the head of all the power of darkness; so in chap. 12. 9 and he showeth himself powerful, to be such a one agreeable to all these in his instruments. And bond him a thousand years: The chain is used, and therewith is he bound; that is, the Lords means are of force holding in (as it were) bound in a chain, this great enemy within the pit; so as he could not openly rage's in bloody persecutions, by his Ethnic and Pagan instruments, as before he had done: from this is he bound, in this respect is his restraint, for the space of a thousand years. The beginning whereof is (as some think) in the year 300. or thereabout, when Constantine the great began to bear rule, and became the Christian Emperor; and the ending was about the 1300. year, in the time of Pope Boniface the eighth. This binding implieth a liberty before, from which he is now restrained; now his liberty before was open rage and bloody persecution, as is showed in chap. 6. and 12. and as may appear by his practice, when he getteth lose again, here in vers. 8. 9 returning to his former bloody rage, and murderous disposition towards the Saints: therefore his binding this space of a thousand years, is a restraining of him so long from the open slaughtering of the Saints, (for else he is not bound simply one hour, job 1. 1. Pet. 5. 8.) but this was not before Constantine his days. Again, john seethe the beginning of his binding in vision; therefore (according to a rule given in this preparative from cap, 4. 1. That, nothing, whereof the original is showed unto john, is to have beginning before the time of this Revelation) this binding belongeth not to the time of the beginning of the preaching of the Gospel; nor to take beginning in the time of Heathen Emperors, who bloodily in open fury raged against Christians, from which only here he is now showed to be bound and restrained. The very act of this his binding, that is, of the restraint of his open and bloody slaughtering of the Saints was begun, when he was cast, cap. 12. 9 out of heaven, (that is) when his instruments (the Heathen tyrants) were by Constantine thrown from the Empire of Rome, the City then reigning over all, cap. 17. 18.  
Vers. 3. And cast him into the bottomless pit: that is, into the earth, ca 12. 9 where, and upon which, he must only exercise his fury: and therefore is it said, cap. 12. 12. woe to the inhabitants of the earth; but with the Church in open rage, as before, he now was not to meddle; and therefore also in the same place the heavens are exhorted to rejoice. The Earth is the state of the worldly sort, to which the star fell, cap. 9 1. and where he, becoming the beast, got by the Dragon's help, dominion, cap. 13. 8. so as all the world did follow after him, chap. 13. 3. This earth is the bottomless pit, out of which the beast cometh, chap. 13. 11. and 17. 8. and 11. 7. when this Dragon was cast into it, cap. 12. 9 for he (in the Heathen Emperors) not sooner was cast out of heaven into the earth, (being then not able longer openly to persecute the Church) but began to work for his grandchild that Antichrist, to raise him out of the earth, in which among the earthly sort, he was chained up, as in a prison, as it is called here in this chapter, vers. 7. for it is a prison for Satan to be restrained from public and violent rage, yea from any degree of mischief against the Church. And shut him up: that is, he was not suffered to go beyond his limits, but was kept within his bounds, as in a close prisonhouse: the phrase is in Genes. 7. 16. but to another end and purpose. And sealed, (to wit, the door or stone) upon him: An allusion to Dan. 6. 17. to signify, as there, so here, that the purpose was not to be changed. That he should deceive the nations no more: These words show the end of his restraint. By nations here is not meant the nations and Gentiles, in chap. 11. 2. 18. for these he had liberty to deceive, making the Beast speak like him, chap. 13. 11. by which he seduced the earth, vers. 14. and did help to sand out frogs, (those unclean spirits) from out of his own mouth, and out of the mouth of the Beast and false prophet, chap. 16. 13. 14. But nations here must be taken, as in vers. 8. here following, for the open enemies of Christ; such as was formerly the fierce tyrants of Rome, and all such as profess not Christ. His deceiving of them, was to move them to bloody outrages, and open hostility against the Church, as appeareth in the said 8. verse. For his deceiving here, in this time of his binding, must be understood, as his deceiving is to be taken, at his losing again, from which here he is bound. So then the meaning is, that Satan should not have for his instruments the open enemies of Christ (in all this space of a thousand years) to kill, murder, and to make war upon the Saints, the true worshippers of God; though the earthly sort should nevertheless be plagued, and that with bloodshed and slaughter: for albeit he was cast out of heaven, yet with great wrath he came unto the inhabiters of the earth, (chap. 12. 12.) and the Turkish fury (in God's just judgement) spared not the Antichristians, chap. 9 18, from whom he was not at all bound. Till the thousand years were fulfilled, and after that, he must be loosed a little season, as is again delivered in verse 7.  
Vers. 4. The Apostle telleth us, what he saw after that Satan was cast into his prison and there bound up. This vision is concerning the Church of Christ, that hidden number sealed (chap. 7.) and standing with Christ on Mount Zion, chap. 14. 1. And I saw: To wit, after the Dragon's binding, thrones, that is, seats for Kings reigning with Christ. And they sat upon them: who is meant by they may be understood by considering the words following, and the last words of this verse, even they that had judgement given unto them, that is, the spirit of discerning between Christianity and Antichristianisme, they lived and reigned with Christ those thousand years. And I saw the souls of them that were beheaded: Among this reigning company, john saw, that some of them should be found out by the Dragon's substitute, the Beast that Antichrist, and by him be put to death. First, for maintaining the truth, for the witness of jesus, and for the word of God. Secondly, for not worshipping him the Beast, neither his image, etc. By which words it is clear, that the Beast in chap. 13, even that Roman Antichrist, is of great power, ruling mightily within the space of these thousand years; putting, as we here see, some of the faithful to death, for upholding the truth of Christ and his word, against his usurped Antichristian power and authority. And they (that is, those that sat on the thrones, not they that were beheaded) lived and reigned with Christ those thousand years. It is said with Christ, showing, that this was not seen to the world; their life and reign here was not worldly and open to men's eyes, but spiritual and hidden. If those that were beheaded lived not again, some may here ask; why are these words (they lived) added after, as if they had risen from the dead to reign with Christ here; for this life and reign is to be understood to be here on earth? I answer, for that in some sort, though not properly, those that were slain may be said to live and reign; first, in respect that by their constant profession and suffering, they strengthened others in the faith to live and reign with Christ; and secondly, for that (when the adversaries had slain them, and so thought themselves to be rid of them) the Lord raised up others in their stead, to witness the same truth against those their enemies; in whom these slain ones may be said to live again, as Eliah did in the person of john Baptist, as Christ witnesseth: and as did also the two Prophets, of which before in chap. 11. 3. 7. 8. 11.  
Vers. 5. But the rest of the dead: That is, such as were without the spiritual life of God, and so dead in the sins and trespasses of that Antichristian state, as Ephraim was dead in Baal, Hosea. 13. 1: and as the Church of Sardis was said to be dead, chap. 3. 1, so these left, according to the appointed time of God, to be seduced by worshipping of the Beast and his image, and by receiving his mark also upon their foreheads or hands, became dead to Godward; though as Sardis they were alive in the judgement of men. Lived not again, till the thousand years were finished: These words imply that first they once lived, then were dead, and after a thousand years were to live again, which cannot be understood of the self-same persons. But thus we must conceive of this speech, that Antichrist seducing men from the true worship of God (in which respect men are said to be alive) unto a false worship of Christ, (in which respect they are said to be dead) and therein holding them for the space of a thousand years; God would at length, by his faithful Ministers, call them out of this spiritual darkness, as out of the grave, to live in the light of the truth, which formerly had been forsaken. And here the text seemeth to speak of the same persons, (which yet cannot be) only for that thief last do (through God's mercy, after so long time) enter into the profession of that truth & true worship, which the first sort did receive, and the seduced did forsake. This verse is a short repetition or remembrance of that which is before spoken, concerning the power of the Gospel preached, regaining unto Christ his people from under Antichrist, out of people, nations, and tongues, cap. 10. 11. and 14. 6. This is the first resurrection, to wit, so to be enlightened with the truth, as they come from popish superstition and idolatry, to the true and sincere worship of God, showing forth the powerful effect thereof in life and conversation.  
Vers. 6. As the spirit of God gave before comfort to such, as should die for the truth against Antichrist, chap. 14. 13; so here he foretelleth such as have been deceived in that way, how happy and holy they shall be, when God giveth them grace to see the abomination of that whore, and utterly to forsake her: Every such a one shall be held holy and blessed, on whom the second death shall have no power, so as they shall not perish for ever; touching the second death, what it is, see chap. 21. 8. But they, to wit, such as before are mentioned to sit upon the thrones, vers. 4, who (before the end of the thousand years do prevail over the Beast, his image, and mark) shall be Priests of God and of Christ, and shall reign with him a thousand years: so here great comfort is offered to all and every one, which at the length are called out from under Antichrist; but such are most happy, which are ever preserved from him.  
Vers. 7. Here we are foretold, what shall happen at the end of a thousand years. Satan shall be loosed out of his prison, the bottomless pit before named, vers. 3, that is, he shall have liberty to use his former power, and to rise up in open rage against the open professors of the Gospel.  
Vers. 8. This setteth forth the devils last attempt being let lose. He shall go out to deceive, as he did before his binding, chap. 12. 9 the nations, that is, the open enemies of Christ, which are in the four quarters of the earth, so it shall be the greatest power that he can make. Go and Magog: So are the nations called, which Satan hath here the command of. The words are an allusion to Ezech. chap. 38. 1. and 39 1. 6, who speaks of these enemies of the ancient people of God, being their last enemies before the coming of the Messiah, Christ our Saviour, among them. So john here maketh mention of their names, to show, that as they then were the last enemies of the jews before Christ's first coming; so these nations deceived by Satan, shall be the last open enemies, that ever the Church shall have, to interrupt her outward peace, till the second coming of Christ, as the final doom of the Devil in vers. 10; and next the remembrance of the last judgement, in verses 11. 15, plainly tell us. Some here understand by Gog the Pope and his strength, by Magog, the Turk and his power; for that the one is a covert enemy of Christ; the other an open: but they, that thus take the name Gog, do not consider, that before this battle be, the Pope the Beast and false Prophet are utterly destroyed, and sent packing unto hell; as in the former chapter may be seen, vers. 20. To gather them together in battle: The end of deceiving them, to make them to intent the utter extirpation of the Church of God. The number of whom is as the sand of the sea: Noting hereby the innumerable multitude of them, as in judg. chap. 7. 12.  
Vers. 9 After the gathering of the army, the enterprise is here set down, going and spreading themselves, as a flood upon the face of the earth, far and wide; words of allusion to Ezech. 38. 9 16, and endeavouring that none of the faithful should escape them, they therefore compassed about the tents of the Saints, as the Aramites did Dothan, 2. King. 6. 14. 15, and the Chaldeans jerusalem, 2. King. 25. 1. And the beloved City, the heavenly new jerusalem, cap. 21. 2. And fire came down from God out of heaven and devoured them: By this is meant some inevitable devouring destruction, as it were out of heaven, from God's immediate power upon these enemies, who had compassed so about the Church of God, without whose especial help, they could not have escaped the rage and bloody intendment of their foes; fearful destruction is set out by fire, job. 15. 34. and 20. 26. Psal. 21. 9 an allusion either to the destruction of Zodom, Gen. 19, or to the devouring up of the proud Captains with their fifties by fire, 2. King. 1. 10. 12.  
Vers. 10. The final conclusion of the last enemy here is showed, after the destruction of his army, the devils endless damnation, with his grandchild Antichrist, chap. 19 20.  
Vers. 11. From this verse to the end of the chapter, is, as it were, a description of the last judgement; first to show, that from this last battle, in which the last enemies were overthrown, and Satan cast into hell, there should be peace to God's Church unto the coming of Christ unto judgement; of which peaceable and graceful state of the Church is spoken in the next chapter, from the beginning thereof unto the end of the fifth verse of the 22 chapter. But secondly, to give us another consideration of the end of all sorts of enemies to God's Church: for the Spirit having given us knowledge of two battles, with the issue of both, and of the destruction of the grand Captains, chap. 19 20. and here in this chap. vers. 10; now for that it is not likely that all and every one of their part were in the said Armies, but that there were also many other which came not to the battles, here we are given to know, how the Lord proceeded against them; even as a judge in a most holy and upright course of justice to reward them after their works; and so to remove from before his presence, whatsoever might hinder the making of a new heaven and a new earth, of which he speaks in the next chapter, and of the abolishing of an earth and an heaven in this verse of this chapter. And I saw a great white throne: An allusion to Dan. chap. 7. 9 10. A throne is a seat of kingly majesty; white noteth purity, and so uprightness of that seat of justice: great, as fit for so glorious and high a potentate as Christ is, Tit. 2. 13. Luk. 1. 32. And him that sat on it▪ Christ the judge of quick and dead, (Act. 10. 41.) who was brought forth here in this book first standing, in chap. 1, and in the time of the Church's troubles, chapter 8. 3, and 14. 1: but after the Church was somewhat recovered, and here now victoriously prevailing, he is showed here sitting, and in chap. 14. 14. From whose face the earth and the heaven fled away: What this flying away is, the next words show, and there was found no place for them, because they are corrupt before him, and all shall become new, the 1. 2. 3. 4. and 5. verses of the next Chapter do expound this verse.  
Vers. 12. And I saw the dead: These be they that be brought before the judge, small and great, that is, all without exception, stand before God, making now their appearance. And the books were opened: An allusion to Dan. 7. 10. His proceeding is by clear evidence in writing; the books here be the consciences of men, which as open books, when men come to be judged, shall show what every man is; these be the common books of all men, in and out of the Church, not ordained to be saved; for there is another book for the elect, which is the book of life; of which mention is made chap. 3. 5, and 13. 8. Luk. 10. 10. Exod. 32. 32. Phil. 4. 3. This book here is opened, that Gods elect may be seen & known. By the way note, that all things here thus set down are spoken according to men in judicial proceed, not that God either hath or needeth any such book. And the dead were judged out of these things, which were written in the books, that is, according to their works. So these last words show, what are those written things in the books, even men's works.  
Vers. 13. Here is showed, whence all these dead appearing before God are fetched; from the sea, the grave, or place where death hath seized upon them.  
Vers. 14. And death and hell were cast into the lake of fire, where the devil, the beast and false prophets are, vers. 10. The meaning I take to be only this, that there should be a full end of the Church's enemies▪ and of all deadly means whatsoever, that might hinder her graceful and glorious state, described in the Chapter following.  
Vers. 15. And, to wit, for to know a conclusion of all reprobates, all such inhabiters of the earth, that have worshipped the beast, chap. 13. 8. and have helped him to tread down the holy City, cap. 11. 2. and merrily rejoiced at the murdering of the faithful witnesses and Preachers of the truth, chap. 11. 10. Whosoever was not found written in the book of life, was cast into the lake of fire. In this description of judgement, mention is only made of the dead, and of the reprobates, and of Christ's proceeding to remove them, as he did before their captains and heads; which maketh me to think, that this here is only made mention of, to give full comfort to the Church of her perfect deliverance, from all and every enemy, small and great, and from all means of her future hurt and ruin, as is death and hell: that so, without any let or hindrance, she may be that holy and heavenly City, that bride adorned for her husband, to live with him for ever.   

Notes on Chap. 21.  
Vers. 1. john having told of the vanishing of the earth and heaven, in the former chapter, vers. 11. here he showeth what ensued thereupon, all became new; a new heaven and a new earth: as in Esa. chap. 65. 17. and 66. 22. for the first heaven, and the first earth were passed away, as in cap. 20. 11. is foretold. And there was no more sea: that is, no more unquietness and troublesome state. The sea cannot rest, whose waters cast up dirt and mire, Esa. 57 20. therefore may an unquiet state be compared to the sea.  
Vers. 2. And john saw the holy City: The same that was before trodden under foot, chap. 11. 2. but now exalted on high from her former low state, and obtaineth a new name, and is called the new jerusalem, the bride, and the Lamb's wife, cap. 19 7. and hereafter, vers. 6. So all the company of the faithful are compared to the City jerusalem; and to a bride to be a wife unto Christ, coming down from God out of heaven: This new City is the very hand of God, and his work from above out of heaven, whence she hath her birth, and which she shall possess for an everlasting inheritance. Prepared as a bride adorned for her husband, when she is of a most heavenly condition, she is then prepared; and when she is arrayed in fine linen, clean and white, cap. 19 8. she is adorned, and a wife ready for her husband, the Lamb jesus Christ.  
Vers. 3. And I heard a great voice out of heaven: as it were following this bride, this new jerusalem from heaven; to show, that the matter here spoken of, was so indeed, and not a dream, how strange and incredible soever to man's reason; and therefore a heavenly voice confirmeth it, saying, behold the Tabernacle of God is with men, etc. chap. 7. 15. all the words taken out of Ezech. 37. 27. 28.  
Vers. 4. God his dwelling with his people maketh all things happy to them, and removeth away all sorrow with the causes thereof; here is showed, when that was to come to pass, which in the general view of the Church's state is set down, in chap. 7. 16. 17. And God shall wipe away all tears from their eyes, (as he speaketh in Esa. 25. 8.) who before have wailed and lamented, because now they see, that God is reconciled to them, and become their God, and also come unto them, which might seem before to have been forsaken; and that it might appear how effectually the Lord would wipe away tears, it is said, that there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain. That is, no more such causes, means and instruments of death, sorrow, crying, and pain, as formerly had been: of which happiness summarily before, in chap. 7. 16. 17. And the reason of all this is given, because the former things are passed away, that is, the first earth, and heaven, and sea, all the Dragon's Empire, the Beasts dominion, power and practice, the deceits of the false prophet, and whatsoever was before any annoyance to the Church, and hurtful to the quiet peace thereof: for now it may be said of the Church, as in Esa. 54. 14. and 60. 18. and 61. 3. 7. read the places.  
Vers. 5. And for that these things here spoken seem so impossible, and so hard to be believed, he that sat upon the throne, that is, God Almighty, chap. 20. 11. 12. and one that cannot lie, said, behold I make all things new: a new heaven, a new earth, all things new. And that what here he hath spoken might be taken for certain truth, john is commanded to writ them, with this reason, that these words are true and faithful; and therefore to be assuredly fulfilled in their time, though men should hold them false, and not worthy credit.  
Vers. 6. And he said unto me, it is done: So in Ezech. 39 8. Behold it is come, it is done saith the Lord God, this is the day whereof I have spoken. The mystery of God spoken of, in chap. 10. 7. now was finished, and that in two things, wherein the fulfilling did consist: The one in taking full vengeance upon all the enemies of Christ and his Church, at the pouring out of the seventh vial, the last of the last seven plagues; and therefore it was there said, it is done, cap. 16. 17. The other, in bringing the Church into so glorious and happy estate, as is here set down; and therefore now also again it is said, it is done. I am Alpha and Omega: that is, the beginning and the end; this here foretold and promised, is of me; I begin it, I finish it: for of me, by me, and for me, are all things, Rom. 11. 36. The Lord is the first and the last, Esa. 44. 6. & 48. 12. he hath wrought and done it, Esa. 41. 4. Now for that the Lord knew, that such happy and excellent things as here are spoken of, and so certainly to be fulfilled, would work in the hearts of the faithful, a vehement desire for the accomplishment thereof, he here promiseth in a figurative speech to satisfy their thirst, to the full; to give to such a one as is athirst, ardently inflamed in his affection after these things, of the fountain of the water of life, chap. 7. 17. and that such a one shall partake of the graces of his spirit, joh. 7. 38. 39 and that freely of his sole mercy and good favour towards him.  
Vers. 7. Here, jest men should think a fervent desire to be enough, to assure them of that which is here foretold and promised, the Lord telleth them of a victory which they must get, saying, he that overcometh shall inherit all things. Concluding with the words of the Covenant made of old with his people, I will be his God, and he shall be my son.  
Vers. 8. But (as if he had said) what here I promise concerneth nothing the ungodly, of which, for example sake, I will name some, the fearful and unbelieving and abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and liars, they shall not enjoy any part or portion of this new heaven and earth, but shall have their part in the lake which burneth with fire and brimstone, the place of the devil, the beast and false prophet, chap. 19 20. and 20. 10. which is the second death, separation from God for ever.  
Vers. 9 Now that it might appear, that no such filthy persons can come into this heavenly City, (as is noted also in vers. 27. of this chapter) and to show the Lords servants more at large what this new jerusalem is, before mentioned, for whose sake he would make all things new, here is a most full and perfect description given thereof, which john is made to behold, the same being showed him by one of the seven Angels, which had the seven vials full of the last plagues, the same that showed him the damnation of the great whore, chapt. 17. 1. which is (as I take it) the discoverer of the one, and of the other; because these Angels and instruments of God were the means of the destruction of the one, and the furtherers of the Church's happiness and glory here spoken of.  
Vers. 10. john to see the whore, was carried in the spirit into the wilderness, chap. 17. 3. for it was necessary to be set apart from the whorish painting of that harlot, and with a spiritual understanding to be enlightened, that he might truly discern her to be the whore, though beloved of men, yet hated and condemned of God: but here john is carried away in the spirit to a great and high mountain: (an allusion to Ezech. 40. 2.) for the City is on high; therefore must john be on high to see it; as Moses was upon Pisgah, to behold the land of Canaan, Deut. 34. 1. This City for compass is great, many shall enter into it, vers. 24. For quality, holy, no unclean thing shall come into it, vers. 27. jerusalem it is called; for that, God, as there once, so now here, will devil in it for ever, Ezech. 48. 35. and it descended out of heaven from God, as in vers. 2.  
Vers. 11. Having the glory of God: that is, such majesty, beauty, and excellent brightness, as God himself did put upon her; whereupon it is said, And her light was like unto a stone most precious, even like a jasper stone: such a one, as with which God himself is set out, cap. 4. 3. clear as Crystal, without any dimness at all; for God's glory did lighten it, vers. 23.  
Vers. 12. And had a wall great and high: freed from peril of adversaries, and now safe on every side: and had 12. gates; that is, passage into the same every way; an allusion to Ezech. 48. 30. And at the gates twelve Angels, as Porters to let in, not now to keep men out, as the Angel with the shaking sword, Genes. 3. And they had names, (both for assurance and direction) written thereon, what these be is expounded, even the names of the 12. tribes of the children of Israel.  
Vers. 13. The placing of the gates, three to every quarter, of which also Ezechiel speaketh, though not in the same order, chap. 48. 31. 34. The mystery may be, in bringing these faithful Israelites to God.  
Vers. 14. And the wall of the City had 12. foundations. As the wall had twelve gates, and the names of the twelve tribes written upon them: so had it twelve foundations, and in them the names of the Lambs twelve Apostles; Peter's supremacy here is quite out of date. The Romish Synagogue layeth Peter for the foundation, or Peter's person, (for that he was at Rome, as they say, but can not certainly prove it), rather than his true preaching, which they hate and abhor. The Pope loveth not Paul's doctrine, but he loveth to be wealding his sword; therefore hath neither he, nor his, any part or portion in this new and holy City.  
Vers. 15. And he that talked with me, had a golden reed to measure the City, and the gates thereof, and the walls thereof: An allusion to Ezech. 40. 3. 5. The Temple was only measured before, cap. 11. 1. but here the City, gates and walls, every thing must come exactly under rule and line now; a golden reed shall meet out every thing to a fit and most certain proportion. Of this reed see chap. 11. 1. which is here golden, a reed most fit to measure such a City with.  
Vers. 16. And the City lieth four square: because it is most firm and stable without any tottering and movable state, and because it looketh every way to the four corners of the earth; by the gates to receive in unto it from all parts of the earth. And the length is as large as the breadth: As this hath compass and is spread abroad, so hath it like length and full continuance without alteration. And he, that is, the Angel, vers. 9 15. measured the City with a reed: as he had a reed for the purpose, so he applieth it to the work, and findeth it by true measure to he 12000. furlongs, eight furlongs being a mile, it is 1500. miles. Now the length and the breadth, and the height being equal, it maketh this to be wonderful incredible; but all is to set out unto us, how abundantly capable this City is to entertain the innumerable multitude, which shall come unto it.  
Vers. 17. And he measured the wall thereof, 144. cubits: which is twelve times twelve, of which number it wholly consisteth, according to the 12. foundations of the twelve Apostles, vers. 14. This measure is of the walls breadth for the height; and length must be judged by the height and length of the City, else it could not compass the City, nor be high enough for so high a City; and necessity requireth that there be an answerable thickness to so long and high a wall, that it may be strong and defensible for the City; nothing able to shake it or pierce it through. The length and spaciousness of the City is for capableness of incommers, the height is for the manifold and goodly mansions, the thickness of the wall compassing round the same with answerable height, giveth us the invincible strength of the City, and the security of the inhabitants. john having told us of the measuring of the wall, he in the last place showeth, unto us, what kind of measuring here is meant, the measure of a man; that is, (saith he) of an Angel, that is, so a man's measure, as it is also the Angel's measure.  
Vers. 18. After the form and measure, here we are showed the matter of which the wall, City, foundation, and gates were made of, yea and what the very street of the City was paved with, vers. 19 20. 21. all to point out to us the unspeakable glory of this heavenly City, as Esay likewise doth to comfort the afflicted, cap. 54. 11. 12.  
Vers. 22. And I saw no Temple therein; no secret or hidden number, (as in chap. 11. 1.) no separated place, as in old jerusalem to beautify and to make glorious this City. For now the Lord God Almighty, and the Lamb are the Temple of it. To whom all have free access, and who doth make his Saints in this heavenly jerusalem glorious, as the Temple did afore time jerusalem.  
Vers. 23. And the City had no need of the Sun, neither of the Moon to shine in it. Words of allusion unto Esa. ca 60. 19 20. and borrowed from thence. Now the Prophet meant not in comforting the Church then, that they should have no more light of Sun and Moon: for living in the world, they so should have lived in perpetual darkness, and not have enjoyed the common blessings of this life; from which meaning the Prophet was far, seeing the Lord created Sun and Moon for man's use, which therefore he would not deprive his own people of. But the light of the Sun and Moon is put for earthly and fading comforts of this life, as the rest of the words of the Prophet in the same verses show; for instead of the light of Sun and Moon, which is not ever, he opposeth the Lord the everlasting light, and so concludeth, that the days of mourning shall be ended. Because this their comfort by the Lord, shall not be like the light of the Sun and Moon, which either passeth away, or is often darkened: Therefore here by the not needing the light of Sun and Moon, (the glory of God and the Lamb being the light of it) is meant, that such solace and joy, such gladness of heart and heavenly comfort this City taketh in the Lord, and in his glorious presence, as all earthly comfort, though it were as the light of the Sun by day, and as the light of the Moon by night, should be as superfluous and needless and of no respect in comparison of it.  
Vers. 24. And the nations of them that are saved, shall walk in the light of it, and the Kings of the earth: that is, even such as before were bewitched with the whore of Babylon, chap. 17. 2. and some (perhaps) of those that bewailed her overthrow, cap. 18. 9 do bring their glory and honour to it, of this speaketh Esa. 60. 3.  
Vers. 25. And the gates of it shall not be shut at all by day: and the reason is given, for there shall be no night there: the like saying is in Esa. chap. 60. 11.  
Vers. 26. And they (that is, as I take it, the Kings, vers. 24.) shall bring the glory and honour of the nations unto it.  
Vers. 27. And there shall in no wise enter into it any thing that defileth, etc. Here is the pure and undefiled state of this new jerusalem, which is therefore called holy, vers. 2. of the inhabitants here of speaketh also Esa. cap. 60. 21. joel 3. 17. Zach. 14. 21. Esa. 52. 1.   

Notes upon chap. 22.  
Vers. 1. And he, that is, the Angel, chap. 21. 9 10. showed me: as before the excellent beauty of the City, so now the abundance of the means of life in the same, by which the inhabitants live therein plentifully. A pure river of water of life. Water is the spirit and heavenly graces thereof, chap. 21. 6. joh. 7. 38. 39 Of life, for that it maketh such as drink thereof to live for ever, joh. 4. 14. Ezech. 47. 9 River, for the plenty and continuance hereof. Pure, for the sanctity thereof in itself, and making others pure also. Clear as Crystal: the purity is without any mixture of uncleanness. Of these waters speak the Prophets, Ezech. 47. 1. 8. joel 3. 18. and Zach. 14. 8. Psal. 45. 4. proceeding out of the throne, (that is, the head of the river) of God and of the Lamb: for the Lamb is in the midst of the throne, chapt. 5. 6. the waters flow out from the Temple and Altar, Ezech. 47. 1. but here being no Temple, chap. 21. 22. and so no Altar, but God and the Lamb in the room thereof; therefore this water cometh from his throne, of which mention is made, as in many places of this prophecy, so in cap. 4. where it is set in heaven, vers. 2. but there proceeded out of it, lightnings, thunders, and voices, vers. 5. but here only water of life.  
Vers. 2. And in the midst of the street of it: that is, of the City which is of pure gold, chap. 21. 21. and of either side of the river was there the tree of life: an allusion unto Paradise, Gen. 2. 9 of which also in chap. 2. 7. of this prophecy. So it was in the open place for every one to come to, as a tree in the midst of the street, in which all the Citizens may walk, and so have freedom to eat of the fruit. And it is ever green and fruitful, being planted so in the street, as also the river passed on both sides of it. Which bore twelve manner of fruits: The number of twelve the spirit keepeth constantly, in this and the former Chapter; but here because of the faithful, comprehended under the twelve tribes, chap. 21. 12. whom it shall be sufficient to feed with fullness, and yet without loathing, as bringing forth variety, twelve kinds of fruits, and that every month, so as here should be no want at any time, Ezech. 47. 12: and the leaves of the tree were for the healing of the nations, Ezech. 47. 12. The fruit was for life, and here are leaves for health, so as this tree of life maketh them not only to live, but to live healthfully.  
Vers. 3. And there shall be no more curse: An allusion to Zach. 14. 11. Men (saith he) shall devil in it, and there shall be no more utter destruction; and the reason is given, because God and the Lamb shall continued in it, and his servants shall serve him; the curse is for transgressors, and not for the obedient.  
Vers. 4. And they shall see his face: They shall have comfortable and familiar knowledge of him; for he shall challenge them to himself, and they shall be sufficiently known to be his people; having his name in their foreheads, as those in chap. 14. 1.  
Vers. 5. And there shall be no night there: Not darkness of adversity, or discomfort, that they should either need lesser or greater earthly means of comfort; either devised of themselves, as the light of a candle; or otherwise afforded them, as the suns light: for that the Lord himself giveth them light, as is noted before (chap. 21. 23). And they shall reign for ever and ever: Unspeakable is the happiness of the Saints in this new jerusalem, which here is made up to the full, that it shall be without end. Hitherto is the description of the most graceful and glorious estate of the Church of Christ, which may ravish the hearts of all that read it, to say with the Lords people, verse 20, Come Lord jesus.  
Now concerning this so holy a City and blissful state of the Church, I find two opinions: the one, that here is set out the Church triumphant in heaven, after the resurrection at the last day: the other, that here so is to be understood the Church triumphant, as yet nevertheless withal, is foreshowed such a most happy condition, as in some sort to befall the Church of Christ here on earth, after the happy conversion of the jews; whose embracing of the Gospel, shall be as life and riches to the Christian world, Rom. 11. 12. 15; and in comparison of which time we are yet, but as in a kind of lifeless state and poor condition. The reasons for the opinion fetched from the text are these: I. Because this City is said to come down from God, cap. 21. vers. 2; and not to ascend up, or to be taken up unto God, as the Church triumphant, at the last day shall be, 1. Thess. 4. 17. Christ will come to take the Church up to himself, joh. 14. 3. it shall not come down after the last judgement to remain here. II. Because she is said to be prepared as a Bride adorned for her husband, vers. 2. Now the Church triumphant of all the elect gathered together, is not a Bride prepared, but a wife in marriage fully accomplished. III. Because it is called a Tabernacle, a removing state, and God also said to be with men, and to devil, as in a Tabernacle, with them. Concerning the Church triumphant, the manner of speaking is to say, that it is with God. iv Because the holy Ghost so strongly confirmeth this renovation of all things, avouching it again and again, vers. 1. 5, commanding to writ it, and affirming the words to be faithful and true: which needed not in so general approved and believed truth, touching the state of the Church triumphant. V Because john is made to ascend high up, to see this new City below him descending out of heaven from God. VI Because it is said to be measured, and that with the measure of a man, ver. 16. 17; which showeth it to be the Church militant, which is only measurable, and to be measured, chap. 11. 1. Zach. 1. 16, but not the triumphant. VII. Because here is said, that nations shall walk in the light of it; and Kings of the earth bring their glory and honour unto it, vers. 24, yea, the glory and honour of the Nations to it, vers. 26. But can any bring earthly glory and honour (for of such glory and honour he speaketh) unto heaven above, to beautify it withal? VIII. This opinion seemeth not altogether unreasonable, albeit some things spoken after the letter, carry our thoughts to a state of full perfection, chap. 21. 4. and 22. 3. 4. 5; for that the like speeches are uttered by the holy Prophets aforetime, to set out the graceful and peaceable state of the Church, Esai. 65. 17. 18. 19 25. and 60. 18. 20. and 25. 8. and 60. 21. IX. Because some such like thing is promised to the jews, in the books of the Prophets, not yet hitherto, as may seem, fulfilled; but deferred till the seventh trumpet be blown, when the mystery of God shall be finished, as hath been declared to his servants the Prophets, chap. 10. 7. By which words it is clear, that all things in the Prophets are not accomplished, till this book of the Revelation be fulfilled; for the Prophets formerly have spoken of this mystery to be finished under the seventh trumpet.  
Now that we may not wonder at the new jerusalem here set forth, look unto the prophecies of old, and mark what by them the Lord did promise' unto the jews after their captivity. I. He telleth them, they shall be brought back again to jerusalem, and to inhabit judea, Zach. 8. 7. 8. and 10. 8. 9 Esai. 60. 10. 15. and 62. 10: and this shall the Lord do, who will 'cause righteousness and praise before all nations, Esai. 61. 11. II. He will pour upon them the spirit of grace and supplication, and they shall look upon him whom they have pierced, and they shall mourn for him, etc. Zach. 12. 10. 14. III. He will make them strong to overthrow all their enemies, and they shall inhabit jerusalem again, Zach. 12. 6, and build the old wastes; they shall raise up the former desolations, and they shall repair the waste Cities, and the desolations of many generations, Esai. 61. 4. and 58. 12. and that by the help of strangers and their Kings, Esai. 60. 10. iv Being so built, whereas it had been forsaken and hated, so as no man went through it, he will make it an eternal excellency, and a joy of many generations, Esai. 60. 15. For first, violence shall no more be heard in the land, wasting nor destruction within the borders, but her walls shall be called salvation, and her gates praise, Esai. 60. 18: the Sun shall be no more her light by day, neither for brightness shall the Moon give light unto her, etc. Esai. 60. 18. 19 20. Secondly, all the people shall be righteous, Esai. 60. 21, and no Canaanite there, Zach. 14. 21. Thirdly, her officers shall be officers of peace, and her Exactours, righteousness, Esai. 60. 17. Fourthly, her watchmen shall never be silent, Esai. 62. 6, neither ever be wanting, Esai. 59 21: but the false prophets and unclean spirits shall be cut off, Zach. 13. 2: so as by this glorious and graceful state she shall be called by a new name, which the mouth of the Lord shall name, Esai. 62. 2, that is, Hephzi-bah, and the land Beulah, for the Lord would delight in her and marry her; or jehovah-there, shall be the name of that City, Ezech. 48. 35. V. Hereupon they shall be known among the Gentiles, & people, and all that see their seed and offspring, shall acknowledge them the seed which the Lord hath blessed, Esai. 61. 9, a holy people, the redeemed of the Lord, sought out and not forsaken, Esai. 62. 12. VI The Gentiles and their Kings shall see her righteousness and glory, Esai. 62. 2: whereupon they shall come to her, Esai. 60. 3, and that with earnest desire and high estimation of her, Zach. 8. 22. 23, and be joined to the Lord, and become his people also with her, Zach. 2. 11. These Nations and Kings shall bring to her sons & daughters, Esai. 60. 4. and 49. 22, enrich her mightily with abundance and precious things, Esai. 60. 6. 17. she shall eat the riches of the Gentiles, Esai. 61. 6, and suck the milk of the Gentiles, and the breasts of Kings, Esai. 60, 16, who shall be her nursing fathers, and the Queens her nursing mothers, Esai. 49. 23, bringing her presents and gifts, Esai. 60. 6. and 45. 14. They shall fall down and make supplication, Esai. 45. 14: they shall worship with their faces to the earth, and lick the dust of her feet, Esa. 49. 23. Zach. 14. 16. Stranger's shall be her servants, Esai. 61. 5: yea such as will not serve her, shall be destroyed, Esai. 60. 12. Zach. 14. 17. She shall be a crown of glory in the hand of the Lord, and a royal Diadem in the hand of her God, Esai. 62. 3. And this her excellency shall never be changed, her days of mourning shall be ended, Esai. 60. 19 20, her joy everlasting, Esai. 61. 7. for ever shall her land be inherited, Esai. 60. 21. Zach. 14. 11: for to the Lord is she married, Esai. 62. 4, who sweareth by his right hand, and the arm of his strength, to give her no more over to her enemies. Esai. 62. 8. At that day the Lord shall be King over all the earth, and in that day shall there be one Lord, and his name One, Zach. 14. 9 Thus we see, what glorious promises are made to that people; which, whether already fulfilled, or yet to be expected, and in this prophecy here foretold, I leave to the godly, wise, and learned to judge of, and to determine. Whatsoever is hereby to be understood, (whether only the Church glorious and triumphant after the resurrection; or a peaceable and graceful state of the Church militant, for a time, after her enemies are destroyed, and the ancient people of God called) the Angel which spoke unto john telleth him, that these sayings are faithful and true, vers. 6. Therefore let us believe, pray, and expect the accomplishment of the words of this blessed prophecy: The rest of the words from verse 6 to the end are not difficult, and therefore here I end this preparative. Thou O Lord which testifiest these things, sayst, Surely I come quickly, Amen, even so come Lord jesus.   

THE ART OF ARITHMETIC for Papists, to reckon the just worth of their Pope: OR, The skill of counting the number of the Beast, which is 666 by numeral letters in several languages, showing his full valuation, and how truly to price him.  
The Papists claim for the Pope. The Protestants grant. The Beasts mark fitteth him. As all other heretofore, so the now present Pope Paul is in God's stead. PaVLo V to VICe-Deo. 666 We aught so to accounted of him. PaVL'ssVre a VICeGoD 666 He is, by his seat at Rome, a Roman. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— 666 He standeth up as supreme Lord justly. Adonikam— 666 He is of the Latin church, establishing only Latin service. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— 666 He is here on Earth, God's Vicar general. GeneraLIs DeI VICarIVs In terrIs—— 666 He is a very great Commander, & yet professeth himself a servant of servants. Lo, a serVant of servant's, a LorDLy Sovereign— 666 He is a shining light. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉——— 666 He is as far above the Emperor, as the Sun above the Moon. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉———— 666 He may do what he will, & none may say, why dost thou so? FaCIat qVoD Wlt— 666 Peter keys give him authority to dispose of kingdoms. EXtera Dant CLaVes PetrI——— 666 He sitteth as Teacher of the people, in the holy Chair of Saint Peter. In pIâ CatheDrâ St. I PetrI InstrVens popVLI— 666 He cannot err, as Pope, sitting in that seat.  Papa neqVIt è CatheDrâ faLsa statVere.— 666 His particular Church is the Italian Church. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— 666 But Rome, or the Rom. Church is the Catholic Church. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— 666 He is the Head of the only Catholic Church on Earth. CapVt soLIVs ECCLesIae CathoLICae hIs In terrIs— 666 He hath given to him a triple crown. TrIpLeX Corona DatVr— 666 Therefore we must accounted him blessed. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉—— 666  
Behold now the account you make of the Pope (ye Papists) we do willingly agreed in the reckoning, and hereby find him to be  
In his teaching a bad Guide. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉—— 666 Through his pride. In hIs sVperIorIty the devils Lieutenant— 666 A Tyrant by his laws. DeCreta sVa SVnt Leges Verè TyrannI—— 666  
And therefore should every one say to him,  
 Ito Lege eXeCranDVs— 666   

THE BVILDING OF Babylon: OR, THE PORTRAITURE OF THE Popedom, and the Church of Rome in the Beasts number 666.  

The Papists praises thereof.  As this number 666 is comely and fair to the eye: So is our Church of Rome, very beautiful and comely. As this number 666 is outward in all parts the same and a like, and one figure differing from an other in place only and valuation: So our Church is at unity in itself, in the whole and every part, and no difference but in place for order sake, and valuation, after men's worthiness. As this number 666 ariseth by an orderly and just proportion, from 6 to 60, and from 60 to 600, to make this whole sum: So the degrees in our Church, arise in a due proportion one above another, to make up this hierarchical state. As this number 666 is made of six, six, and six, which is a perfect number; yea it hath such perfection in it, (as Fra. junius upon Reu. 13. 18, our So is our Church such a state, and so perfect a structure, squared after the perfect platform of government and discipline in the volume of adversary saith) as no other hath the like whatsoever: Decretals; especially since Boniface the 8 added to the five books the sixth, as the like is not to be seen. As this number 666 cannot in any figure be altered, but the whole will thereby be changed; such a coherence is in every part to the whole, and the whole to the parts: So our Church can admit no alteration in any part, without a great change in the whole; so firmly and with such an agreement is the whole with the parts, and these again with it compacted together. As this number 666 is raised upon ten, as ten times 6 make 60, and ten times 60 make 600: So our Church by the people's devotion giving a tenth of their labour, and the tithes due is thus raised, and come to this glory and excellency.   

THE PROTESTANTS TRUE AND right insight into this so cunningly framed Synagogue of Satan.  
I. This number of 666 how comely so ever it be, yet is it not numerus numeratus, but only numerus numerans, as the text showeth, Reu. 13. 18, and therefore is but a mere So this Antichristian state is a mere number, standing upon fashionable formality, Canonical order, places and degrees, but teaching nothing; a state keeping number in a form and order, without any thing numbered; and therefore teacheth nothing, but forms, orders, & places. the people in ignorance. II. This number 666 is a number of a man, Revel. 13. 18, and for the Beast; not God's number, which is another far differing from this, and opposite to it, Reu. 14. 1. So this Babylonish building is but the invention of man, for the beastlike Harlot: and therefore what unity soever there be, it is contrary to God, as the state is to Christ and his Church. III. This number 666 neither beginneth with 4, nor attaineth to the fourth place, which 4 is the square number, Reu. 21. 16, for stable building. So this Romish Hierarchy was not begun upon stable ground, neither yet hath attained to an unmovable certainty; but is a tottering state, & ere long will fall down flat, Reu. 14. 8. and 18. 2. iv This number 666 cannot be raised upon 12 by any means, which is God's number; upon which he buildeth his heavenly jerusalem, and by which he numbereth his people, Reu. 21. 14, and 7. and 14. So this Synagogue cannot be raised up by the twelve Apostles doctrine, but by the six books of the Decretals, men's precepts, inventions and traditions; and therefore not to be held God's building, nor they numbered for God's people. V This number 666 is raised only upon ten, & the difference in place and valuation of the figures is only by it. So this Rom. Church, abusing the true Church's maintenance, to wit, the tenths & tithes, hath raised up herself in such degrees, orders, and places of esteem, which is an Antichristian practice: for ten is Gods number appointed to maintain his Church, already raised upon 12, and not for the reareing of it up, that is the abuse of the maintenance. VI This number 666 cometh but to the third place, when God's number cometh to the sixth place, 144000; and so is but as the half thereof, as it is of six; six being the half of twelve, the number for God's building. So this Church of Rome, whatsoever it pretendeth, is in the best, (either of all, or any part thereof) only half Apostolic, half Christian; agreeing with the true Church in some generals, but being heretical, idolatrous & Antichristian in particular doctrines, in discipline, and many practices. VII. This number 666 cannot admit of 12 for the multiplier, but must altar wholly the number. So this Pseudocatholike Church cannot admit of the twelve Apostles doctrine, the number for multiplying the true Church; for if it did, it would be wholly altered from the present state, and the building be quite changed into a true Catholic Church. VIII. This number 666 hath no figure of universality, for 6 is never used in Scripture for an universal number, as some other numbers be. So this Counterfeit Christian Church, howsoever otherwise the Papists do boast, is not the universal Catholic Church, but a particular Church.  Here is wisdom, let him that hath understanding, count the number of the beast; for it is the number of a man, and his number is, six hundred, threescore and six. Reu. 13. 18.  

SALOMON'S TEMPLE: OR, THE NEW JERUSALEM, THE Church of Christ his building framed in the number of 144000.  
144000. Christ's Church. This number is all of sealed ones, Revel. 7, such as be ever with Christ. Revel. 14. So this company a chosen flock sealed up unto the day of redemption, with and among whom Christ is, Revel. 5. Matth. 18. 20. This number is raised upon only 12, and admitteth no other multiplier. So this spiritual building is built upon the 12 Apostles doctrine, and admitteth of no other means to raise it up. This number is not only numerus numerans, but also numerus numeratus, showing what is numbered, Revel. 14. 1, and is therefore for use and instruction. So this Temple of the holy Ghost, is not a number standing only on form, fashion, places and degrees, but is for use and edification, for teaching and instruction. This number, according to the places, standeth first of ciphers of no valuation, and then of figures of valuation. So this Church was for a while, as the three ciphers, that is, a time, times, and half a time, of no esteem as not being; because of the hidden state thereof, till it became visible from under Antichrist, and then got esteem with men, as we see at this day. This number beginneth the figures in the fourth place with the figure of 4, and in the next So to set out (after this Church became visible from under the dominion of Antichrist, for of this place hath the figure of 4, and in the last place the figure of one. number the Prophet speaketh, Reu. 14. 1.) her stability, for 4 is the square and stable number in God's building, Reu. 21. Her universality, for so four is used, chap. 7. 1. and 4. 6. and lastly her unity, for there is no greater unity, than all in the last place to be one. This number riseth to the sixth place, but not to the seventh, which God useth to note out perfection. So this Church of Christ ariseth to a kind of perfection, but not to a fullness therein, for that is her place in heaven, when her day of marriage shall be solemnized.  
This is the true Church, the Spouse of Christ, which seemeth outwardly to the eye of the world and the carnally minded, to be less glorious, and nothing so fair as the false Church; the honest Matron and chaste wife is nothing so outwardly decked, trimmed and painted, as the enticing Strumpet and Whore. This number 144 giveth not that show to man's sight as 666; It is nothing so fair, nothing so desirable, there is no such outward show of unity, and formality every way: yet for all this, to teach us to judge aright, and that we err not, and mistake the one for the other, hearken to the unerring voice of Christ and his Church.  
The Church. Look not on me, because I am black: I am black, but comely. Cant. 1. 5. 6. Christ. Behold, thou art fair (my love) behold, thou art fair, there is no spot in thee. Cant. 4. 1. 7.     
FINIS.   

Faults escaped amend thus.  
Page 55. line 27. for 7th, read 7: p. 70. in mark h. cap. 16. r. 17: p. 70, in mark ⁱ. Idem lib. 5. cap. 20. r. The Rhen. Act. 10. ad versum secundum: p. 72. lin. 10. him. r. men: p. 72. in mark cap. 3. r. cap. 7: p. 73. l. 8. courts. r. court: p. 73. in mark alleged cap. 3. r. alleged cap. 2: p. 74. lin. 8. Hen. 3. r. Hen. 4: p. 74. lin. 14. murderers. r. murderer: p. 92. l. 9 own, r. one: p. 103. l. 20. conceal. r. unseal: p. 113. l. 30. godly. r. goodly: p. 121. lin. 21. chapters. r. chapter: p. 125. l. 15. words. r. works: p. 152. lin. 20. saying. r. sayings: p. 157. l. 14. consolation. r. conversation: p. 159. lin. 22. Ezra. 1. 5. & 10. 5. r. Ezech. 1. 5. & 10. 5: pag. 172. l. 5. an. r. in: p. 190. l. 16. of it, in that. r. of it. In that: p. 205. l. 31. put out, that is: p. 230. lin. 18. And. r.; and: p. 246. l. 17. Devils. r. Devils: p. 246. l. 20. Paulo quinto. r. Paulo Vto: p. 273. l. 17. for 16. 3. r. 15. 7.  
Gentle Reader pardon these Escapes, and amend them I pray thee: other faults not darkening the sense, or troubling therein the reading, a● was, is, hath, and such like, for were, are, and have, I pass by.